tag:blogger.com,1999:blog-61243964677225306652024-03-13T14:30:42.104+05:30TAPIDAW DAWNGKOT“Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.” - Matthew 6: 31-33REV. HANGPI MANLUNhttp://www.blogger.com/profile/13013778608928952394noreply@blogger.comBlogger30125tag:blogger.com,1999:blog-6124396467722530665.post-65337965039721102019-05-21T21:58:00.000+05:302019-05-21T21:58:20.381+05:30Mang Gam (Pasian) nnasemte leh pension hun adihtatna<div style="text-align: right;">
Rev. Hangpi Manlun</div>
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0. Thumapui: Awle tutung in dihtatna thu gen ding tamtah umlah ah Manggam nna sepna/pension hun a dihtatna thu igen ding uhi. Tualeh tam anuai thu kigente in koima mimal leh pawlpi kawhna leh genna ahisih a, atangpi in igam pumpi en a genna ahi chi kagen lang masa nuom hi. Khawvel khantou toh kituohin Government lam hileh, Mission lam a nnasemtute adiehin kumlam a upa lamte ading in sepna kipat khawldam hun (pension) hun ang hita hi. Tuami umzie ahileh khangte hing kikhelin huntha ah ilutta uhi china ahita hi. Tualeh nichin phielin zong local channel leh i News paperte uah pension kiha muding leh zahding jong tam mamata hi. Tualeh igam Mission nnasemte koi pawlpawl zong Pasian mapuina toh kum zakhat phial bang ihing hita uhi. Tuachin a nnasem masate ading in pension hun ahing hipanpanta a, tuban kum 10-zou chieng ngelin, akim khat phiel ki-pensionta ding hi. Tuaziehin ipen kum thu adihtatna poimawna thu igen ding uhi.</div>
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1. Paulam chinglou kipaulapte ahileh, ka pien kum dihtah kathei sih chi ahi. Tam atung a paulap khu tulai hattuom sung a semtu tampite buaina pen ahita hi. Azieh ahileh, semtu khen khatte khun apien kum dihtah gel lou a, a dihloupi gel a sepsawm um thei uhi. Etsahna ding in, hattuom khen khatte in asemtu uh pension na ding in, chini in akhen uhi. A sep hun sung kum sawmli (40) ahisih leh amapien kum, tuami khu anu gilsung akipat tami leitung a apien khiehni apat simin kum sawm guh-le-nga (65) aching masa penpen khu asemtute uh pension hun ding in bikhieh uhi. A khenten ahileh a semtute uh pension hun ding in apien kum, kum sawm guh or sawm guh-le-nga achin chieng ua pension pieh ding chite’n dan-le-dun anei uhi. Tami akipatin tena van zah ahileh, mani pien kum dihtah china ahimai a, adang ahuop kha sih hi.</div>
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Ahin, tuabang ahilaiin, mi khen khatte in thudih kim khat paulapin, kapien kum dihtah kathei sih or kanu kapan na record lou chi’n a pawlpite un achilou bang un Class X, (Academy) apien kum pen apie un azang mawh ua, tuachin saupipi sep sawm bang get leh zah atam mama hi. Adihtahin inu/ipaten pien kum dihtah uh na record sih leuh jong ikanpei tahtah leh ikhanguolpite uh pien kum tungtonte in, ahisih leh koi e khat shi kum, ahisih leh sil thupi khat tun kum leh nidang lai ngel in inu/ipaten tuami mun ilou hawkum apieng na hi chiin jong itheithei ding uhi. Tuaziehin itup tahtah a ikanpei pou leh ipien ni-le-ha dihtahpen thei sih lei jong ikiguolpi khat pien kum toh hisap/etin ipien kum pen suikhiehthei mama ahi. Tuaziehin, in pien kum theiloute pen Mekizadek bang a pienna menna neilou china ahi ding uhi.</div>
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2. Pien kum ni kinei hi. I gensa bang in i pawlpin pension pei kum dia ang pawmsahpen atangpi in, inu gilsung apat leitung a ikiehni asim in or isep kum uh kum uh ani aching masa penpen ahi hi. Ahin akhente pen in Matric (Pawl sawm) i pass kum kipie a, tuakhu igensa bang un ipien kum dihtah uh toh kituoh lou tampi aum ding a, akhente ngel khu apien kum dihtah leh a pawlsawm pass kum pen kum 5 or 10 bang in kikhiathei hi. Tuaziehin ipension na ding in ipien kum dihtahma izah lou ua ahileh adihlou china ahimai hi. Ahin Government record ading in vang i Class X (Academy) kum pen uh gel lei jong khohlou maithei hi Azieh ahileh i pawlsawm certificate khu i record khat ahi jieh in ahi. Tambang a thudih theina sasa atheilou kipan mai khu khelna leh duamna chikhat ahimai hi. Ei Manggam nnasemte adia bawl ding chi hilou maithei hi. Tualeh, i pawlpi leh lamkaite ikhemzou maithei a, ahin mini ikhem zou lou ding aum a, tuate khu Pasian leh eima khu ikhem thei sih uhi. Azieh ahileh isia-le-phatheina un ang awimaw thou ding hi. Tualeh Unau Mizoram Presbyterian Church Synod, Senior Executive Secretary lui khat in apien kum dihtah a baptisma tanna record anua mukia jiehin, Sr. Executive Secretary a term beina ding kumni maimai in asaplaiin, ama-le-ama kipuongkhia in, aterm sem zawmlouin a pensionta mai hi. Min tambang in dihtatna gum ngam in ahina uh jong topsan ngam uhi. Etton tah mama hi. Eite lah ah zong mibang zapitah aum dia chi ngaitua tham aching hi.</div>
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3. Pension ding kumpen Mission gentahlou government in jong abuaipi mama uhi. India gam ngei ah jong itheisa bang un, India Army staff khat apien kum thu aginlel akai ziehin India gam buppi akiling zou va-ia hi. Pien kum dihlou khu India gam Government nnasemte lah zong mite buaina khat ahi. Atahtahin Mizoram lah ngel ah tuabang a dihlou ding agintatte uh te khu hattuom record bu a en mai uhi. Tualeh akhen dihlou tah sem val kinuatheite khu a pension zou alaw lah tengteng uh akinua lesah mai uhi. Thamlouin pien kum ni-le-thumpi nei thei ahi a, ei lah khat kihingal in. Tuaziehin adihpenma gen ngam khu thudih genna khat ahi hi.</div>
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4. Mel-le-kum kituohlou hi. Bangzata in kinaupang sah nuom moh lei jong akhentepen a mel-le-kum kituohlou thei moh hi. Ahisih leh eisang a naupang zaw isang ni, sang thumnate adihtah ziehua apension nua ua, eite izuaugen zieh ua dihlou tah sepsep khah mai ding jong silzau huai leh zum huai mamapi asuoh hi. Tahsa eisang a naupang jawte sang a naupang jaw a um mai khu izuadan uh leh sum dudan uh suhlatna hoitah ahimai ding hi.</div>
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5. Nehguhna topkhohna ahi lam ngaitua va-ui aw. Etsahna ding in kum khat sung in semtute’n hasawm leh ni law (12 months pay) pawlpin angpia a, koi e khatin ha sawm-le- thumna law nalamaita leh, a kithei leh ki-terminate mai ding ahi. Ahileh na tahsa kum sawm 60 or 65-na chin nua, na zuagen zieh a kum 5 bang zua-le-nal na kinaupang sah jieh a Pasian sumpi i nehmai leh nuom tuolin i leng sih ding a, i-tu-ita khang ah i nehguhna pap hing pohkeh thei ding hi. Tambang lawmlawmin ipension hun tantan a tawmngai kisa vadap sepsep mai khu Peter in Jesu akiman lai panpi kisa atemsau toh amante khat bil asat khiehsah a, Jesun apatat keilou din mun a dinna ahikha ding azau huai mama hi. Tualeh tambang a umte pen mihing sawl (khem) himailouin Pasian sawl ahi ua, koiman Pasian kisawl jou lou ding hi. Bible in, sum deitah khu suol chin teng bulpi achi a lutna chi khat ahi chi thei vai-ui aw. Tuaziehin, Pasian kung ah damtah i kum chin tan a semthei ding in thum in dihtatna toh nnasem lei Pasian guoljawlna lam tuomtuom ah jong itang mawsih ding hi. Mangpan simtute hingmapui jingta hen.</div>
Zodawn Footprintshttp://www.blogger.com/profile/10616656828337992946noreply@blogger.com0tag:blogger.com,1999:blog-6124396467722530665.post-11156292435816787332019-05-21T21:56:00.002+05:302019-05-21T21:56:41.116+05:30Hattuom sung ah Pasian sum nehguh/tahguhna (corruption) topsan va-ui<div style="text-align: right;">
Rev. Dr. Hangpi Manlun</div>
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1).A umzie hilchetna: Awle ithupi uh, ‘Corruption’ ichi chieng un ilungsim uah sum-le-pai nehguhna lam maimai hiding in igingta paimai uhi. Ahin a aumzie, dihtakah khun tambang chau ahisih a, ‘thuneina zahkhielnate, midangten atanding ua kilawm atan lounate, mani bawldingte leh mani bawllou ding tanpha vabawlnate ban ah dihloutah a sum-le-pai munate khu corruption’ chi’n a huopthei ding hi. Tualeh corruption hamkam khu eima ham-le-pau bang mai-in i mangta ua, eiham a lekhieh ding hitaleh a lenadih tah theisiem ahamsa mama hi. Azieh ahileh ipu/ipate mi gin um leh siengthou ahizieh uh ahingei ding a amau hunlai in nakijang tamlou hingei ding hi. Tuaziehin, eiham zanglouin Sapham a ‘corruption’ chi’n izangtou ding uhi. Tualeh i Bible uah zong corruption chi kammal 80-vei val atuong a, tuate khu tahsa-le-hagau susie thei leh Mangpa lah a dihlou tah a khawsahna leh a dan jui utlou mite genna ahideupen hi.</div>
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2.Bible a Corruption thu imute uh isui masa ding uhi.</div>
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2.i).Adam leh Evite nehguhna thu. I Bible ietleh Genesis ah Pasianin Adam leh Evite nupa kung ah ‘sia leh pha theina sing ga khu nelou ding in thu apie’ hi. Ahin Setan thumang in nehlou ding sing ga anehtah ziehun, khawvel ah khelna alutta a, tuni dong in ei asuon-le-hahte uh mikhiel ihilawthu uh imu uhi. (Genesis 3). Tualeh Evi leh Adama’n nehlou ding anehtah ziehun, Pasianin ‘action’ a langal a, Eden huon apat a ‘notmang’ ngal mai hi.Tami a kipatin nehguh tah guhna pen Pasian toh kikhenna ahidan imuthei uhi.</div>
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2.2).AKan nehguhna thu. I Bible uah Joshua 7-na ah, Israelte Joshua lamkai a galjawna nasatah aneitou laiun, gingtatloupi in Ai khu neunou khat ajouta sih uhi.Azieh ahileh Akan in lahlouding a Pasian in achite analah tah ziehin Israelten guollelna leh muolphou nasatahmai a tangua, mitamtahin zong ahinna uh atuohlaw uhi. Tam Akan khelna khu Pasian in Israel mipite khelna bangin asim sah a aguol lel law uhi. Tami a kipatin mikhat nehguhna khu innsung, chi leh nam, gam leh nam a ding a ngiem kiehna leh shinatanpha tuntu ahidante jong imuthei uhi.</div>
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2.3).Siempu Eli tate nehguhna. I Samuel 2-3-ah Siempu Eli taten Israelten maitam a kithoina ding sate Siempute nehdingte akineh ziehun, Pasian alungthah a a innsung uah Pasian lungthahna/hena tungin a hunlouin ashilaw uh a zong asiempu hina uh zong abei lawta hi. Tamna kipatin nehguhna khu tahsa-le-hagau a Pasian samsietna leh khanggui tantheina ahidan jong imuthei uhi.</div>
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2.4).Israelte lengpa/kumpi masapen Saul dihtatlouna. Tami jong 1 Samuel 15-ah imu uhi. Pasian in Kumpi Saul khu, Amalek mite dou a thatlum sieng ding a thu apiehlaiin, Saul in thumanglouin lahlou ding, belam, bawngtal leh a lengpa/kumpipa uh Agag nasan ahing in ang kai ziehin Pasian in akumpi hina akipatin apaimang hi. Lahlou ding leh thalup sieng ding a Pasian thupieh a zui nuomlou ziehin Pasian in ataisan atop ah ama-le-ama akithatlumta hi Tamna kipatin nehguhna khu atop a mani ngei adia sietna leh shitheina tuntu ahidan imuthei uhi.</div>
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2.5.).Elisha suoh/sila Gehazi nehguhna thu. 2 Lengte 5-ah Sepai sap lien Naman in aphahna Jawlnei Elisha thupieh bang a Jordan lui a sagivei kiphum a, suhdamna atanlaiin kipah etsahna in Jawlnei Elisha kung ah silpieh apiehsawm lai in ala ut sih hi. Ahin, a suoh/silapa Gehazi in enla in aguh in avanuadel a, kapuin dangka talent khat leh kihenna puonsil ni, hing pie in ava chi hi. (tang 22-23). Tami thu Elisha in atheitahin hamsiet in, “Phahnain ahing man ding a, kumtawnin nahah, nasuonte zong aman zel ding” achita hi. (tang 27). Tamna akipatin anehguhna ziehin ahah asuonte tanphain phahnatna aveilaw uhi.Tunin zong nehguh/tahguhna ziehin Pasian nnasem tampite jong hagaulam a phah tamtah iumta uhi. Tami gawtna khu eikhangmai a beilou a itukhang itakhang a apap ipuohkhah ding a zau huai mama mai hi.</div>
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2.6.Juda Iskariot nehguhna thu. Juda Isakriot in Mangpa Jesu khu zuohin, Siempute kung ah dangka 30-daplahin amansahta mai hi. Ahin atopin akisia mama a, A sumte khu siempute kung ah avanuapekia sawm a, amauten lah deilouin, ‘mikhuolte kivuina ding hanmuol leina in ajangta uhi’. Atop in amapa khu akikhailum in vanlai jawl ah agilpi apawh kehta hi.(Nasepte 1). Tami akipatin nehguhna khu inehlaitahin nuom ding dan bang in kilang jong leh inehguhtah chieng in anuomtuon sih a, ama a dingin shina tuntu ahihingta mai hi. Tamtan a tunpi dinglam amathei hileh zaw hibangin agamta khawl sih ding hi</div>
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2.7).Anania leh Saphirate nupa nehguhna thu. I Laisiengthou Nasepte 5- ah jong, Anania leh Saphirate nupain jong agam neisa khat uh azuoh ua, akim khat akoidap ziehun Pasian khem suohin nikhat thu in ahinna uh atanlaw uhi. Tamnah, atahtahin gen lei anehguh uh ahitahtah sih a, sawm-a-khat apiehlou ziehuh ahibou hi. Tamna a phuoldap uh sumte khu kon atangta diei le? Eiten zong Pasian zaulou zen a, inehguh/tahguh na toh inei igoutepi khu dachieng a ishisan mai ban uah rapture zou chieng a ding a gou khawlkhawl isuohmai diem maw?</div>
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2.8)I Mangpa Jesu ahan akipat athawkia nua golgulna thu. Mathiu 28:11-15, sung ah Jesu khu shina zou a han a kipat athawkialaiin, galkap/sepaite kung ah siempu liente hing pei in Jesu pen athawkia hilouin sepaite ihmut kalin anauzuiten aluong khu aguuhmang ahi achina ding un sum tampitah apie ua, tuni dong in tami thu khu Judate lah tambangin akigen nalai hi. (tang 5).Tam atung a igente nehguhna hinkhuo namangte khu koima anuomsa leh kipah aum sih uhi.</div>
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2.9).I Bible gendan in sawm-a-khat piehlou jong nehguhna ahi. Pasian guoljawlna itan bangbang a sawm-a-khat pieh louna khu nehguhna chi khat ahi. Pasian in Malaki bung-3 ah, “Sawm-a-khat kei a ahi a chi a, piehlou khu ama guhsahna jong achi hi.” Tualeh Mangpa Jesu jong khawvel a lenlai in, ‘Kaisara sil khu kaisar a kung ah pie un achi hi…, ‘ Pasian sil’ khu Pasian kungah…..” a chi hi. Tuaziehin Pasian satan sawm-a-khat dihtah piehlouna jong khu nehguhna leh Pasian suomna chi khat ahithu i Bible uah chiengtahin imu uhi.</div>
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3). Pasian Hattuom sung a nehguhna (Corruption) thu. Pasian guolzawlna toh i hattuomte u’zong khangtou in mate i sawntou zelzel ua, i budget-te uh zong crore nival bang ahitheita hi. Ahin, isimmawna leh nuoisiena uh hikeilouin, tamna i sum mu na dingte uh khu atangpi in mi gin umte tuohkhawmte akpiat ahiua, tuate khu-mi aahtui mante, mi hawlhut mante, rekshaw hehte nithate, nikhuotha kilawte, meithai tagate apat leh mite nehtah sih hing kitoikhawm veuvoute leh adangdangte apat ahitangpi uhi.</div>
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Tualeh, i gensa bang un Solkal nnasemte gentahlou a hattuom leh hattuom lamkaite lah ngel ah zong nehguh/tahguhna khu abei dieh sih hi. Tualeh, sum-le-pai saitute khun isai khah nah pou leh nehthei leh nehding et a ietmaite uh zong silda umtah ahi hi. Pasian in sawm-a-khat peloute bawn guta ang chi leh migenthei/liengvaite piehsa suthelthang a negu ngamte khu Pasian ngai in migilou tungtuong leh huoisie vote ahiding uhi. Amaute ziehin, ginna a naupangte khun silpieh thadana aneilawthei ua, tuabang mite khu gawtna ding khu Bible in, “Angawng uah bu-gawi zanna suong gihpi khat awhsah a, tui lithuhpi sung a khieh ding” chi a agente u’khu a satanding uh hileh a kilawm mai hi. Tuabanah, Pasian in ‘Kei khu khangni khang thum a phuba latheitu Pasian ka hi a chi bangin in, eite nehguh/tahguh ziehin in itu/ita bangma theiloute tung a Pasian gawtna zong hingtung thei ahilam imanghil sih ding uhi.</div>
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4).Pasian sum na neguten mite sawlzou/khemzou nanle uh zong Pasian a sawlzou sih ding uhi. Tulai khawvel pen a chalaklak, a bawlngammgan leh migilou a pilkhelte adingin tawmnou khat sung chetheina gam asuohta hi. Pasian sum-le-paite zong a negu nuom leh anegu ngamte a ding vang nehtheina ding lampi aum tham ding hi. Ahin tamte khun sawt adai het sih ding hi. Tualeh, auditorte isawlzou maithei a, ahin Pasian leh eima ikisawlzou ngai sih ding hi. Aumzie ahileh mihingte sawlzou nan lei zong eima-le-Pasian khu ikisawlzou sih ding uh china ahi hi. Atawmkim, igentalei Pasian sum toh van neitah lei a ta leh nau chawmte zong koima a kiutung aum ngingua sih uhi. Kikhang hilna pha ahi hi. Tuaziehin, Pasian sum inehguh leh ikituohpi ding khu a sum neipa Pasian ahimai ding hi.</div>
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5).Thukhum sin/topna: I gensa bang un nehguhna khu Pasian poikhoina ahi a, nikhat nichieng in Pasian vaihawmna masang ah i dingpi chiet ding uh hi. Ei Khristian Pasian hing bête in tambang sildih lou leh suolte idou ding uhi. Tam a tung a igente khu koima mimal demna leh genna ahisih a suhkhazousie in kei hing kigenna ahichin lathei lei a hoi mama ding hi. Mangpa’n simtu zousie hing guoljawlta hen aw. Amen!!!</div>
Zodawn Footprintshttp://www.blogger.com/profile/10616656828337992946noreply@blogger.com0tag:blogger.com,1999:blog-6124396467722530665.post-59369758673569676582019-05-21T21:55:00.001+05:302019-05-21T21:55:14.497+05:30Missionary Nnasep Ding Dan (Khantan Hoi Puonzahna) Etdantha A Etna<div style="text-align: right;">
Rev. Dr. Hangpi Manlun</div>
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1).Thumapui: Sapham a ‘Mission’ chi thu teng khu Latin ham a ‘Mitto’ pat a kilakhie ahi a, a umzie khu ‘Sawl’ china ahi. Tualeh, Greek hamin, ‘Apostello’ a kichi a, tua zong ‘Sawl’ china ma ahikia hi.Tami a kipatin ‘Apostle’ kichi eiham a ‘Sawltah’ kichi hina hing piengkhie zong ahi. Aumzie ahileh, sepding/bawlding poimaw (special) tah nnasem ding a, mawpuohna kipie china ahi. Bible Dictionary khatin, missionary khu, “Sahkhuo pawl a member khat, mundang a khantanhoi gen ding a kalsuon amaw, zilsahnate, laisiemnate, khawtang kilemnate, damtheina leh lampi tuomtuomte a zilsahna petu” a chi hi. Tami thuteng ‘missonary’ chi thu bul khu 1598 AD-a hing kizangpan ahita a, a umzie khu ‘sawlkhie’ amaw, ‘thawnkhie’ amaw chinate ahi. Tami, missionary chi kamteng khu Jesuit pawlte in nnasem ding a, a sawlkhieh uh hamkam zahna in zong anazang masapen uhi.</div>
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Tualeh, Khristian ‘Mission’ chi khun Khristian loute Jesu Khrist kung a puilut ding leh Khrist khantanhoi gingloute kung a gen ding a, sawlkhieh chinate ahideu pen hi. Ginglou mi leh a theiloute kung a Khrist khantanhoi puonna thu genna ahi hi. Baibul tang kingahnate ahileh, Matt. 28:18-20; Luk 24:46-49; Johan 20:21; Nasepte 1:18-te leh a dangdangte ahi uhi. Tamte banah, Pa in a Tapa Mangpa Jesu a sawl a, Jesun a nuazuite a sawl kia a, tamkhu mission umzie dihtah ahi hi. </div>
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Tuabanah, Thuhun Lui ah khun Pasian khu hagau mangthai sui masapen ahithu imu uhi. Azieh ahileh Adam leh Evite khu Eden huon a Pasian a koi laiun, nehlou ding a a chi sielehphatheina sing ga a nehtah un, Pasian in “Adam hei a um ne” chiin a han a, misiemte khun tami khu Pasian in mi khielte/hagau mangthaite asuina kamteng masapen ahi chi uhi (Gen. 3:8).</div>
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Tualeh, Pasian in Abraham zong mi dangte a ding a guolzawlna hiding in a han hi (Gen.12). Tuabanah, Israelte zong tami leitung pumpi a vahna tuntu hiding in a na belguot a, ahin, Israelten, Pasian guotna leh lametnate a suhpichin zoutahlou ziehun, A Tapa Jesu sisan tungtawn in ei hattuomte hing phutkhie in angteldoh a, tuachin mopuohna hattuomte tung ah ang ngata hi. Missionary nnasep khu Pasian lungtang leh tup-le-ngim (heart beat) ahi.</div>
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Tuin, Hagau mi leh mi thupi tuomtuomte’n Missionary nnasepna poimawna a gente uh i gen ding uhi.</div>
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*Pasian thu siem, Bonhoeffer in, “Hattuom in khantanhoi puonzah leh hattuom chi a minvaw tah ahigiap ding hi,” a chi hi.</div>
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*Alan Richardson in, “Khantanhoi puonjahna neilou hattuom khu Mission field ahinalai uh,” a chi hi.</div>
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*Emil Brunner in, “Mei pen a kuon chiengin, ahin a sil abawlthei bangin, hattuom in zong missionary nna a sepna toh a hing giap ding hi” a chi hi.</div>
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*Oswald J.Smith in, “Hattuom chidamloute damsahna damdawi hoipen khu missionary nnasep ahi” a chi hi. Aman a gen kiana khat ah, “Jesun tanghou nga leh ngasa ni a suhpung lai a nuazuiten mipite sangnga (5000)-te lah a hawmlaiun, amasa guolten tang masa a, gilva tah a umlaiun, anualam aten a tang nai sih uh” a chi hi. Tambangin, eiten khantanhoi tamveitah izahlaiun, a zakhanailou leitung ah mi tamtah a um uh” a chi hi.</div>
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*H.W. Bucherin, “Hundamna thu a gen zing mite lungtang sung ah bang chi laipouin hagau thu ni a tum ngai sih ding” a chi hi. </div>
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2).Missionary nnasep ding khu shikuon vaihahna ahi.Mangpa Jesu zong van a akading kuonin, anuazuite kung ah gam chin a pei a nuazuite siem a, a gintate khu Pa toh Tapa toh Hagau Siengthou min a baptistma tangsah ding in thu a pie hi (Matt.28:18-20). Tualeh, “Pa’n Kei ang sawl bang in Noute zong kang sawl hi” a chi hi (Johan 20:21). Tami, vaihahna khu shikuon vaihahna zong a chithei ding hi. Pa in a shikuon a atate a vaihahna kamteng chi lei zong i chi khiel sih ding uhi. Tuabanah, Nasepte 1:8-ah, “Hagau Siengthou ang tunchiengin, Judia gam, Samaria gam leh Kawlmong dongin ka thu theipite na hiding uh” a chin Mangpa Jesun thu apie hi. Ahin, tami thupieh khu hattuom masate khun azuilou ziehun, a tung uoh bawlsietna atunlaw uhi. Vangphat umtahin ataizahna lam uah hattuom a phut zelzel ua, igam buoi laiua, eiten zong hattuom mun tuomtuom a iphu uh toh zong a kibang hi.</div>
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3).Mihing man ding in mihing ma a kizang leng hi.Mangpa Jesun zong Galili dil gei a ngaman Simon leh Andrute unau kungah mihing man dingin asawlthu imu uhi (Mak.1:16). Mundang ah zong mi khiel hundam tangte khun midang hundam tang nailoute amat thute uh zong imu uhi. Philip leh Ethopia mipa tangmi apatin zong imuthei uhi (Nasepte 3:27).Tuabanah, Paul zong ang pientha zou tahin abawldingte khu Annania tungtawn in Pasian in ahil hi.Tamte a kipatin, Pasian nnasep khu mihingte tungtawn in a hidan i muthei uhi.</div>
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4).Leitung/Khawvel ah Missionary nnasep a kul tahzet dan.Leitung/khawvel i et leh Equatorial gamte khu gam miel penpente in a kilang uhi. Tam gamte ah khun ginglou mi a tam mama uhi. World Christian Encyclopedia 2001-in a tahlat danin leitung ah mihing 6,055,049,000-vel umding a hisap ahi a, tuate lah ah, 100-za ah 24% (percent)-te khu Pasian umlou (Atheism) chi pawl ahi uhi. Mihing 100-lah 13 (percent)-te khu Hindu sahkhuo bietute ahi ua, 100-lah a 8 % (percent)-te khu Budhist sahkhuo bie ahi kia ua, tuabanah, 100- lah 17 %- (percent)-te Muslim sahkhuo zuitute ahikia uhi. Tuate lah ah, Khristiante khu 100-lah 33% (percent)-bou a phagiap hi.India gam ah zong Khristiante khu 100-lah 3% (percent)-vel hiding a hisap i higiap uhi.I umna uh Manipur ngel ah zong ei Khristiante khu i tawm mama uhi.</div>
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Tuabanah, leitung ah kum tengin naungeh 12, 1000, 000-vel pieng ding a hisap ahi uhi. Hachinin, naungeh 336111-velma pieng ding a hisap ahi kia a, dahkal khat sungin 14,000-vel pieng ding a hisap hikia hi. Tualeh, minute khat sungin 233 sang a tamzaw pieng ding a hisap ahi a, second khat sung in 3-5 vel bang pieng ding in ahisap uhi. Tam atung a naupiengte khu khantanhoi (gospel)-za loute ahi ua, ang pienna uh innsungte u’khu ginglou mite innsungte ahi tangpi na lai uhi.</div>
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5).Khantanhoi nnasep/gen khu hattuom nnapi ahi hi.Tualeh, Missionary nnasep khu Hattuomte nnapi pen ahi a, Mang Jesun tami nnapi khu amite liengkou/khuta a ap hi (Matt. 28:19). Tam, nnasep khu Hattuom piching leh piching lou kilahna pen ahi. Hattuom khu khantanhoi gen ding a phu-le- din ahiziehin, tami khu a sep a, angaisah sih leh hattuom dihtah chitah zong ahisih ding hi. </div>
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Tualeh, nidanglaiin, Sapgamte leh a dangdang a Hattuomte’n zong eite bangin amau tuolsung hattuom maimai chiet na en in, na buoipi mai ta uleh, Missionary ana sawl un eiten khantanhoi i za ding uoi le? A mauten, zong a hun laiun amau tuolsung leh mani nopsahna ding maimai ana khuol uleh eiten khantanhoi zong i mukha sih ding uhi. Eiten zong khantanhoi puonzah khu i mawpuohna uh ahilamthei a theitawpsuo in i sem zing ding uhi.</div>
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Khantanhoi gen khu, Hattuom nna bameng/peng mai khat hilouin, hattuom pumpiten nnapi leh theitawp a i sem ding ua i liengkou ua kinga ahi. Mangpa Jesun leitung pumpi a vei a, tuami khu, Ama tahsa a shina leh kpiehna a lang chieng mama hi. Pasian miten mi zousie Pasian mi-le-sa ang hitheina ding ua, a sepna uh ahi. Mei khu a kuonna/katzieh a hin bangin, hattuom zong khu khantanhoi nna asep ziehin a hingtou zelzel ding hi</div>
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Ahin, Hattuom piching loute’n, amau tuolsung a kisuhlim na dingte maimaite a buoipi un akiseng tam thei mama ua, tambang a tuolsung a kisenbei khu Pasian mite kipiehna sangtah hi in zong a ngai uhi. Hattuom ang pichin leh vang Khantan hoi puonzah dan lampi pen khu angai poimaw pen uhi.</div>
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6).Missionsry nnasepna etdantha/ngaidan tha etna/suina:Amasapen, mission nnasepna khu hagau mangthai matna ding a nnasepna ahi hi. Ahin, i pomdante uh mamnghil tuonlou leh niel tuonlouin, tulai khawvel khantou toh kituohin mission nnasepna a, ngaidan tha umte khu igen ding uhi. Mission chi khu kum zabi 16-na nualam ah gam miel (gingloute)-te gam a missionary nnasem ding a sawlte, a sawlna munte leh gamte khu ‘Mission field’ chiin a kiminvaw hi. Aum dan ahileh itenna gam nuasie a mundang/gamdang a Khantanhoi (gospel) gen ding a kisawlna ahi. Atangpiin, leitung khu mun niin a kikhen a, Pasian gam tunna mun leh gam mielte ahi uhi. Ahin khawvel ang khantou dungzuiin Pasian thu ah zong ngaidan thate hing piengtou zelin, mission tungtang ah zong ngaidan tha leh pomdan thate ahing umtou zelta hi. Tuate khu isuiding uhi.</div>
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6.1).Gamdang awpbetna lungsim (Colonial Ecclesial Paradism).Tammi ngaidan, kingahna pen khu masang apatin Cyprian in a gendanin, “Hattuom puolang ah hundamna a umsih” (Extra Ecclesian Nnullasallvis) chi ahi. Masanglai in Sapkangte khun a gam lahna gamte uah Pasian thu zong a gen tou zelzel uhi. Etsahna ding in, Colombus khun America gam (USA) a mukhieh laiin, America gam ah khun tribalten sahkhuo aneisih uhi. Tuachin, gam a lahna munte uah a sahkhuo uh a phuttou zelzel uhi. Aumdan, ahileh a gam lahna munte uah khantanhoi gospel zong a gen kawmkawm un hattuomte zong a phut uhi.</div>
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6.2). Mission leh Culture.Atangpi, culture kichi khun a huop lien mama a, nam khat hindan amaw/tawndan, nam zie amaw, ngaidan, peidan, khawsah dan, leh pomdan chite in a genthei ding hi. Jesu khu Pasian Tapa hizong leh Juda mi in ang pieng a, Juda namte tawn (culture & custom)-zong ang zui hi. Juda dante zong hing zil-in, Juda Kut chi tuomtuomte zong ang mang a, Pasian biehinnte ah kai in, tuachin hundamna bukimtahin ahing semkhie hi.</div>
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Tualeh, culture khu khantanhoi genna ding a van zah poimaw tah ahi chi zong i manghil sih ding uhi. Tualeh, Khantanhoi (gospel) khun i culture u’khu a hengdang lam leng a, i thu theidan u’leh ngaidante u’zong a henglam danglam leng hi. Ahin, missionary tamtahte khun avasepna gamte uah a tawndan uh (culture)-te uh zong avahensah ua, apu/apa ua a tawndan hoipipite uh khu setan vanzah leh hoilou chiin, amauh culture-te uh zuiding in avahil uhi. Tami ngaidan khu igam ua missionary masate uh nnasepdan eite lah ah zong tuni dong in agu in ang zelphana lai hi. Atawmkimin, genta lei i culture uh leh khantanhoi i kisisah/kitaltohsah ua, tunidong in hattuom lamkai muonhuoi tahtahten zong, i culture-te uh khu gensie leh khantanhoi daltu bang in i ngaiua a daum mama mai hi.</div>
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6.3).Contextualization: Tami khu, kum 1970-vel lai apatin ‘Contextualization’ khu mission nnasepna/hattuom nnasepna ah zahpat ang hita hi. Tami umzie ahileh, ‘A hun leh amun dungzui a Nam dang amaw, i va nnasepna mun mite uh hindan leh tawndan u’toh kituoh a Pasian thu vagen’ chi lei i chi khieh sih ding uhi. Tami ‘contextual’ toh hamkam kinai mama khu ahileh ‘Indigenization’ chi ahi hi. A umzie ahileh, ‘a gam dungzui a mite theisiem ding leh a nam mite nam toh kituoh a khantanhoi in zung a neitheina ding a Pasian thu gen na’ chite in a gen thei ding hi.</div>
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Tuabanah, ‘Contextualization’ khun a huop lien mama a, zil miten khun chini in a khen uhi. Tuate: Khatna ah, Khantanhoi khu a gam miten a Nam zie uh leh a sil etdan uh zang/tungtawn a chiengtah a a theisiemthei ua, anam zie uh manphatah mai khu suhsie mai lou a, khantanhoi apomtheina ding ua, Pasian thugen ding ahi hi. Anina ah, a gam ua neh-le-tah, vaihawmna, khawtang hinkhuo siempha ding amaw puihuoi ding amaw a khantanhoi puonzahna khu ‘Contextualization’ a chi kia uhi.</div>
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6.4).Khantanhoi hil leh khawtang siemphatna leh masawnna: I Mangpa Jesu Mission khu Luk 4:18-ah, “Gentheite kung a Khantanhoi gen dingte, saltangte kung a suotatna thugen dingte, mitawten khuo amutheina ding leh bawlsiet a umte suotatna dingte” ahi hi. Tamte a kipatin, Mangpa Jesu khu hagau mangthaite maimai buoipi ding a hingpei ahiloudan imuthei uhi.</div>
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Tualeh, kum 1960-vel apatin unau Roman Catholic leh Protestant hattuom puituten mihingte khat-le-khat kikal a kinuoisienate, gentheinate, zawn-nate suhbeina dingin theitawpin pan nasatahin anala uhi. Tualeh, WCC in zong khovel pumpi khu mission field ahita chiin zong apuong uhi. Mihingte Pasian in a siem bangtah a ahintheina ding uh theitawp in pan alatou zelzel uhi.</div>
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Tualeh, UNO in zong mihingte dihna kepbit angaikhawh bangun, hattuomten zong a ngaikhawh uhi. Tuachin, WCC khun 1966-1968 in mission tup pen khu mihing tha (New Humanity) siem ahi chi ang genpanta uhi. Tuabanah, WCC khun zong khotang siemphatna lam a kipumpiehna banah, Khantanhoi gen a kul in apoimaw mama hi chiin zong agen zing uhi.</div>
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Tuabanah, Evangelical lamten zong khantanhoi gen leh khotang hinkhuo siemphat ding poimawna nasatahin ang vei uhi.Tuachin, kum 1966 khun “International Foreign Mission Association” (IFMA) leh “Evangelical Foreign Mission” (EFMA) pangkhawmte khun Evangelical khawmpi lien Wheaton ah anei uhi.A thupi uh khu “Khantanhoi gen leh Khawtang Siemphat ding” chi thupi in a zang uhi.</div>
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Tualeh, 1966 in Christianity Today, Billy Graham teamten, Berlin khuopi ah Evangelical Khawmpi lien anei uhi. Tuanah, Billy Graham in khawmpi hawnna a, a thugenna ah, “Hattuomte khun Khantanhoi genna i uongbawl ding ua, Jesu kung ah zong mite puilut in tuakhun nasatahin mihing-le-khotang siemphatna lam ah sildang zousie sangin nna asemthei zaw ding uh” a chi hi. Tamte a kipatin, WCC leh Evangelical Pawlpiten zong khantanhoi genna khu hagau mangthai mai matna ding a nnasepna hilouin, khawvel siemphatna lam zong ahuop tel ding ahidan alang chieng mama hi.</div>
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6.5).Hattuomte kipum khatna: Leitung a Hattuomte tambang khawp a i kikhen thang zeng zung u’khu melmapa setan deidan ahi hi. Tuamabangin, hattuom dinchil a kipat tunidongin, hattuom sung ah kikhenna a beithei sih hi. Tambang a, hattuomte kipumkhat theina ding WCC khun nasatahin pan alazing hi. Ei India gamsung ngei ah zong Church of South India (CSI) leh Church of North India (CNI)-te zong hattuom tuomtuomte a kigawm uhi.</div>
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Hattuomte, kipumkhat theina ding khu WCC leh Evangelcal pawl tuomtuomten zong nasatahin pan ala zing uhi.David J. Bosh in, “Gingtute sepkhawmna leh kipum khatna khu Khristiante Mission poimawtah ahi” a chi hi. Tambang, a kipum khatna i tahsap chiengin, mission field i nnasepnate uah zong hamsatna leh buoina i tuoh ua, gingthate a dingin zong nasatahin buoina a pienlaw leng hi. A zieh ahileh, i vasepnate uah eima uh thugin (doctrine)-te uh iva uong genchiet ua, gingthate a ding in zong koi hattuom leh doctrine dih pen e chi a theithei sih ua amaute isulung buoigop uhi.</div>
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6.6).I tenna uh leitung leh silsiemte kepbitna: Mission leh i tenna leitung uh kepbitna tungtang poimawna khu tulai mission nnasepna ah ngaidan tha/guonlut tha ahi. Hattuomte, mission thupi khat ahileh i tenna leitung uh kepbit leh etkol ding ahi. Azieh ahileh i tenna leitung uh leh eiten zong kichimatna nasatah i nei uhi. Tualeh, i tenna leitung uh a siet a, a bitsih leh eite zong i bit tuom sih ding uhi. Arch-bishop Desmond Tu Tu-in, “Leitung khat maimai i nei ua, tami i neisun veuvou uh khu i suhnieh ua i suhsiet u’leh khawvel dang i neinawn sih uhi” a chi a agen dih mama hi. </div>
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Tualeh, Pasianin mihingte a siem laiin leitung khu mihingte etkol ding in thuneina ana pie hi. Aumzie ahileh mihingte khu sil siemte vengtu leh enkol (stewardship) –ah a koi a (Gen.1:28-30; 2:5,15,19-20; Ephe.2:10). Tamte a kipatin, silsiemte kepbitna mawpuohna khu mihingte khut ah Pasian in a koi ahidan i muthei uhi.</div>
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7).Huopzou Mission Nnasepna (Holistic Paradism).Hupzou Mission nnasepna khu tulai ngaidan hoi pen chilei ichi khiel sih ding uhi. Huopzou nnasepna khun hagau mangthaite maimai matding a nnasepna ahisih a, Khotang siemphatte, silsiemte kepbitte, gingtute kipumkhatna ding leh adangdangte zong ahuopthei ding hi. A umzie ahileh, Mission nnasepna khu van gam kaina ding mai hilouin, tahsa-le-hagau siemphatna ding leh khantouna huop in ahiding hi. Atangpiin, huopzou nnasepna ah khun tamte a jau/telpha ding hi.</div>
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7.i).Neh-le-tah suina tan huop pha in: Nehding tah ding nei loute khu neh-le-tah a sui ding dante uh hil ding uh ahi. Thupil khatin, “Mi zong khat kung ah ngasa sel khat selni man ding sum pieh sang in, ngasa mat ding dan hil lei, ama-le-ama a kitou del ding hi” a chi bang deu in ahi. Tuaziehin, neh-le-tah sui ding dante hil a panpi thei dandan a panpina pieh zong missionary nnasepna manpha tah khat ahi hi.</div>
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7.ii).Tui siengthou (clean water): Tui siengthou a dawntheina ding ua lampi suisahnate khu tahsa damtheina ding in a poimaw mama hi. Leitung ah tui tam bang in kilang nan leh tuban kum bangzat e khat chiengin, mihingte dawn ding tui kitahsap lieh tah i tuoh ding uhi.Tamte zong mission nnasepna poimaw tah khat ahita hi.</div>
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7. iii).Damtheina ngaipoimaw (health and hygiene): Mimal hinkhuo, innkuon, khuo sung leh gam sung tanpha a damtheina ding a panlahna ahi. Tami ah khun tep-le-muom, zu-le-sa leh tahsa siettheina dingte tanpha huopin agenthei ding hi.</div>
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7. iv).Siemzilna (formal education): Tami khun siem zilnate, nnasep dante, haichin dan leh a dangdangte a huopthei ding hi.</div>
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7.v).Politics lam a kihilnate: Tami khun mipite hoina ding a solkal kivaihawmna a Khristiante gamgi tan thei a panlah ding dan leh lahlou ding dan tanpha kihilna nei ding ahi. Panlah ta luot ahoilou bang in, ngaisahlou tahluot zong ahoi dieh sih hi. A zieh a hileh i solkal kivaihawmna uh ahoisih leh i Pasian biehna ding nangawnte uh zong ang subuoi in ma i sawnthei dieh sih ding uhi. Etsahna ding- i gam buoi laiun, Pasian zong i bieh ding bang tah un zong i bethei sih uhi. Tuabanah, election chin/sialin, hattuomte zong nasatahin ang sukha leng hi. Tuaziehin, hattuomin zong politic toh kisai a hattuom mipite pei ding dan guide line hoitah a bawl a zui ding ahi. Tuaziehin, huopzou mission nnasepna ah khun tam a tung ate tanpha huopin mission nnasep a peipi hi.</div>
Zodawn Footprintshttp://www.blogger.com/profile/10616656828337992946noreply@blogger.com0tag:blogger.com,1999:blog-6124396467722530665.post-1499639343123462192019-05-21T21:53:00.000+05:302019-05-21T21:53:23.383+05:30Bible a hun nu khia thute <div style="text-align: justify;">
<b>(Rapture, Rapture nua a hun hamsa (Tribulation)-thu, Second Coming leh Kumsang vaihawm ding dan thute):</b></div>
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Rev. Dr. Hangpi Manlun,</div>
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Moderator, Zou Synod</div>
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1). Thumapui: Awle, tam atung a thute rapture, second coming leh kumsang vaihawm ding thute ahi uh leh hattuom din chil a kipat tunidawng a mite lung boina leh ngaidan/pawmdan tamtah a umziehin isui ding uhi. Mangpa Jesu Khrist hing pei ding thu leh tamna igente uh khu Kihilna bu sung a alaimu/thugil pen a chithei ding hi. Tamte khu Bible in ‘thu guh kiphuol’ a chi hi. Tam ‘thuguh kiphuol’ chi hamkam Greek hamin, ‘mysterion’ ahi a, Saphamin, ‘mystery’ chi ahi. Tualeh, Thuhuntha ah 27-vei a kigiel hi. Sawltah Paulin, “Ngaiun, thuguh kiphuol ka hing hil ding hi” (I Kor. 15:51)-ah a chi hi. Aumzie khu ‘sil kiphuol’ ahi a, sil kiphuolte khu atangpiin, Pasian kumtawn lemguot, a huntah a hingtung leh puonzah a umte hi uhi. Tualeh, mitamtahte ngaidan in rapture leh second coming-te khu a kibang leh khat vei a tungkhawm ding bangin ngaidan a kineithei a, ahin ahiloudante isuiding uhi. </div>
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2). Rapture: Saphama a ‘rapture’ chi khu Latin ham a, ‘rapere’ chi a kipat a kiletkhie ahi. Rapture pen Jesu khu tam leitung a hattuomte (Ama gingtute), a mousiengthoute hing pui ding a huikhuo a, ang peina ding khu rapture ahi. Tam hun chieng in leitung ah a hing kum sih ding a, huikhuo ah, a misiengthoute Jesu toh kituoh ding in suhlam dang in i um ding uhi. Sawltah Paulin chiengtahin a gen a, “… kinepna neilou midangte banga, na lungkhamlouna ding un, i mute tungtang na theilou uh ka deisih hi…. Eite Mangpa hing pei donga, dam a na um nalaiten i musate/mishisate i makhel sih ding uhi. Aziehpen, Mangpa ngei khu kikou aw toh, tualeh pengkul ging toh Van a kipat hing kumsuh ding hi. Tualeh, Khrist a shisate a thou masa ding uhi. Tuazou chiengin ei hing a na umnalaite huikhuo ah, Mangpa tuoh dingin a mau toh meipi lah ah lahtouin i um ding ua, tuachi’n kumtawn in, Mangpa kung ah i umta ding hi. (I Thess. 4:13-17). </div>
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Tualeh, rapture khu bang chieng a hingtung ding e chi a kitheithei sih a, thakhat thu a itheilou kal ua hing tungding ahi a, hun khat poupou a tung thei ahi (Titus 2:13; 1 Thess. 4:13-18; 1 Kor. 15:50-54). Mangpa Jesun zong ahunding ahileh, Tapa leh vansawltahte in zong a theisih ua, Pa lou ngalin a theisih a chi hi. Tuabanah, rapture chiengin gingtu ashisate, Abel a kipat a tuahun tan a shite athou masa ding ua, tualeh gingtu ahing nalaite suhdang lam a um in, huikhuo ah lahtouin i um ding uhi. Tualeh, kum 7-vaihawmna masang a hing tung ding ahi.</div>
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3). Tribulation umding dan: Kihilna bu a gingtute lah touna (rapture)- nua a, hun hamsa (Tribulation) tunding dan gindan chithum in a khen uhi. Tuate i en ding uhi:</div>
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3.i).Pre-tribulation rapture: Tami umzie ahileh hun hamsa (tribulation) hingtun masangin, misiengthoute lahtouna (rapture)-a um masa ding chi ngaidan nei pawl aum `uhi. Tami ngaidan khu eite (Evangelical)-te pomdan leh ngaidan ahitangpi hi.</div>
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3.ii). Post-tribulation rapture: Tami umzie ahileh leh hun hamsa (tribulation) hingtung masa ding a, tami hun hamsa khu ei gingtute in zong i apaltang/phutou ding uhi. Ahin, tami hun hamsa lah ah zong Pasian in ang kembit ding hi a chi uhi. Tambang, hun hamsa lah ah zong gingtute khu dettah leh hangsantahin i ding det ding uh chiin ngaidan anei uhi, Tambang pawlte ngaidan in, Kihilna 13:7, 10-te ah, a tung a ngaidan bang a, misiengthoute lahmang sieng hita leh, tam bung sungte a ‘misiengthou’ a chite khu koite ata diei le? chi’n panmun a khaw uhi. </div>
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3.iii). Mid-tribulation rapture: Mi khen khatte khun misiengthoute lahtou hun khu hun hamsa (tribulation) laikim tah a hing um ding in ngaidan a nei uhi. </div>
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4). Second Coming: Tami ahileh, Khrist leitung a, a hing pei kiana tahtah kum sang manggam tungding leh vaihawmna sem ding a ang peina ahiding hi. Tuachin, vansawltah zousie leh mi siengthou rapture a lahtou a umte zousie toh ahing pei kiana hun ahiding hi. Tam khu Khrist kihilna/kilahna nukhia pen zong ahiding ziehin. ‘kihilna bukim’ (final revelation) a kichi hi.</div>
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Tuabanah, second coming chiengin Mangpa Jesu khu huikhuo mai hilouin, leitung Olive muol khu a kengin ang tuon ding hi (Zak 14:4). Tuachieng in, leitung a mi siengthoute leh Nam telte khu Gamsahang bawlgentheina lah a kipan in a hundam ding hi (Kihilna 19:14).</div>
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5). Rapture leh Second coming kibahlounate:</div>
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Atomkim in gentalei, ‘rapture’ leh ‘second coming’ kibahlouna ahi uh leh- rapture ahileh Mangpa Jesu a misiengthoute lading a, ahing peina (coming for the saints) ahi a; second coming ahileh a misiengthoute toh vaihawm ding a, ang peikiana (coming with the saints) ahiding hi. Tualeh, rapture misiengthoute lahtou ni ding hun theichet hisih nan leh, loupi tah a hingpei kia ni (second coming), ahileh rapture zou/nua kum sagi zou chieng in ahiding a, Daniel hapta nua ahiding khu guolnei/zawlnei Daniel in ana gen zouta hi (Dan.9:27).</div>
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Tualeh, rapture leh second coming pen a kibang/hunkhat hitaleh, gingtuten kum 7-vaihawmna chizathuoi atuoh uh angai ding hi (1 Thess. 5:9; Kihilna 3:10). Ahin, Pasian in amite genthei ding aphalsih a tuazieh in gentheina athuoh masang un ala tou sieng ding hi.</div>
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6). Kumsang vaihawm hun.</div>
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I gensa bangin, Kumsang vaihawmna thu khu masanglai a kipat, tuni dawng a mite buoipi leh ngaidan zong a kibang sih hi. Hei pen ngaidan ah i um uoi chi khu eima-le- eima i ki-en ding uhi. Tuate khu:</div>
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a). Kum sang vaihawm masangin Mangpa Jesu ahing pei ding hi (Pre-Millenium).</div>
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b). Kum sang vaihawmnua ah Mangpa Jesu ahing pei ding hi (Post-Millenium).</div>
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c). Kum sang vaihawmna a um sih ding hi (A-Millenium).</div>
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d). Kum sang vaihawmna khu Mangpa Jesu satan/mawpuoh ahi (Pro-Millenium).</div>
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e). Kum sang vaihawmna ah i umzing uhi (Realised-Millenium).</div>
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Tam ngaidan chi nga (5)-te lah ah, amasapen khu eite ngaidan toh a kituoh pen hi. Tuaziehin, adangte gen tamlouin eite ngaidan toh kituoh pen tawmkim in, i gen ding uhi. Mangpa Jesu khu kum sang tunmasangin a hing pei ding hi. A thu umdan dungzui in, hing tun ding dan tambang ahiding hi:</div>
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• Khrist hing peikia masangin leitung ah ginna tawpsanna thupitah a um ding hi.</div>
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• Khrist khu thakhat thu in leh aguh in a a misiengthoute lading a hing pei ding hi.</div>
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• Khrist doudalpa’n kum sagi sung leitung ah vaiahawm ding a, tuahun sung khu thuohgimna hun ahiding hi.</div>
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• Tualeh, Khrist khu loupina leh silbawltheina toh hing pei kia ding hi. Armegedon kidouna ah Setan a zou ding hi. Khrist in Jerusalem ah kum sang khat sung vaihawm in, tempul silte leh kithoinate atung ding kia ding hi. Gingloumi, hun hasa sung a damlaite, khu kum sang manggam guolzawna a tangding uhi.</div>
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• Kum sang nuoin, Setan khu hakhieh ahiding a, Pasian dou in, a tawp ah zaw in a um ding hi. Tam khu migiloute thokiana leh vaihawmna nukhia in zui ding hi.</div>
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• Setan leh Khrist doudalpa khu akidouna ah atawp ah zoin a um ding hi.</div>
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• Mishite khu hing thou in, misiengthoute’n Khrist toh van laizawl ah kituoh in, tahsa pumpi tha khu atang ding uhi.</div>
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• Vaihawmna nukhia ahing hi ding a, Setan leh migiloute khu gawtmun a pai a um in, mi dihtatte khu Mangpa toh kumtawn a tengkhawm ding in, a peita ding uhi.</div>
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• Leitung khu mei a suhsiet in a umta ding a, Pasian in van tha-le- lei tha bawl in, tuanah ah midihtatte a teng ding uhi. Tam lei tha khu misiengthoute’n kumtawn, kumtawn in a luota ding uhi.</div>
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7). Thukhum sin: Awle a tung a, igensa bangun tamna thute khu hun hingtung nailoute ahiziehin, theichien leh gen chien hamsatah ahingei mai uhi. Ahin, i Bible uh hoitah isim leh ahiding dan leh umding dan kichientah in ang hil hi. Tamna, igendante khu a dihthei pen ding leh Bible toh kituoh pen ding a, isui uh ahiziehin simtute zousie thei siem semding in Pasian Hagau in hingma puita hen aw.</div>
Zodawn Footprintshttp://www.blogger.com/profile/10616656828337992946noreply@blogger.com0tag:blogger.com,1999:blog-6124396467722530665.post-37270814880782740982019-05-21T21:51:00.002+05:302019-05-21T21:51:34.334+05:30Khristian Innsung/Innkuon Nuom Umzie Leh Hinate<div style="text-align: right;">
Rev.Dr. Hangpi Manlun</div>
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1)Thumapui: Awle, i thupi uh Khristian innkuon siemphatna ding a nu-le-pa mawpuohna chi khu tulai igam dimun et in i kul-le-poimaw mama khat uh ahi. Tualeh, innkuon nuom khu hing pong um mai ding ahisih a, asung a tengten tahsa-le-hagau a pan ilahna zieh ua hing umthei ding ahigiep hi. Tualeh, nu-le-pa khen khatte a ding in i tate hinkhuo uh siemphatna ding in ikikhel in i vaigeita maithei ua, ahin itute tung beh uah etkawlna mopuohna ineithei nalai uh chi imanghil sih ding uhi.</div>
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2)Baibul in innkuon agendan</div>
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I Laisiengthou masapen uh (Genesis) khu innkuon thu in akipan a, atopna Kihilna (Revelation) zong khu innkuon thu ma in atop hi. Tuaziehin, innkuon khu leitung um chil aum, government-te, school-te leh kipawlkhawmna tuomtuomte um masang a zong um masapen ahi. Tualeh, i Mangpa Jesun zong innkuon ana ngaina/ khawh ahingeiding a, leitung ah kum sawmthum-le-thum (33)-vel a damsung in zong kum 30-tah innsung nnasepna buoi ahingei ding a, atanchin imusih uhi.</div>
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2.i)Khristian innkuon poimawna asang deudeu hi.</div>
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Laigeltu khatin “Khristian innkuon khu a lawmpi (group) a, igen uh ahin amun dihtah a, ibuopi peilou uh ahi” achi hi. A dih mama a, biehinn leh houlimnate lah ah igen zing ua, a hin amun dihtah ah koiman isempei tahtah sih uhi. Rev. John Stot in, “Leitung leh hattuom hoina ding in innkuon hoi ipoimaw ua, innsung a hoi leh hattuom leh leitung jong ahoi hi” achi hi. Tuabanah, Rev. Dr. Kenneth Chap khun “Leitung khu bang chi bang a um ding e, chi mai zong hilou, tulaitah leh dachieng a, leitung hing umtou zel ding dan etna (machine) khu innsung ahi” achi hi. Colson in tambangin agen a, “Sildang bangma’n innkuon dinmun aluozousih ding, innkuon aumsih leh tate’n hinkhuo bawlkhiehna dingin kingahna anei sih ua, innkuon tellou hindan ding a theisih ua, a hinkhuo uh puitu ding khu amau sa utna leh noptatna ahi mai hi” achi hi.</div>
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Nikhat Henry Grady in Washington khawpi a vaihawmna inn lien (White house), khu a vamu kha hi. Lamdang sa tahin, “Tami innpi hi e maw ichi inam leh igam (USA), pienkhiehna bulpi, Pasian mitmu a namloupi leh thupi bul kipatna khu” achi hi. Ahin hun tomnou khat sung in singtang khuo khat ah avakhuoljin a, azin tunnate khu Khristian hoitah ahi ua, a inn neipan a zi-le-tatate Pasian thu athujaw dan leh gam-le–nam a dia ana thum zing dan uh ahidan ang mutahin “Eh pehlum (marble) akibawl inn thupi amaw igam siemna leh tung dingtu ka chi a, tambang a Khristian innkuon hoi tahtahte zieh a US gam kitung ding ana hijaw bou vele” achita hi.</div>
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2.ii).Khristian innkuon kingahna (Foundation) khu Jesu Khrist ahiding ahi.</div>
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Innlien leh loupitah lam ding in amasapen in a kingahna (foundation) khu apoimaw masapen hi. Tua ahisih leh tomlou kalin apuomai ding hi. Tuabangin, i innkuon kingahna uh i Mangpa Jesu ahiding ahi. Billy Grahamin “Na innkuon kingahna uh Mangpa Jesu ahisih leh dateh hamsatna huipi in ang mutchieg in na dingdet zou sih ding uhi” achi a agendih mama hi. Tuin innsung hoina ding a nu-le-pate mawpuohnate isui/gen ding uhi.</div>
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3). INNKUON TEKAHNA LEH HINA TUOMTUOMTE IGEN DING UHI:</div>
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3.a) Innsung khu kipahna mun ahi: Mizousiete khun i mizie uh hoi leh hoiloute khu i innsung ua kipat a i khan khiehpi uh ahi. Environmentalists-te khun innsung (Bouruok) hoi khu a kul-le-a poimaw thu aha gen uhi. Adieh in naupaangte a khan hoina diing a kul sem ahi. Watson khun, “Naupang bangchi bang hing pie un, nadei bangbang un kasiem/suohsah diing” achi hi.</div>
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Tulai naupangte leh nungah-tangvalte khun innsung ah kipahna asui ua, amulou jieh un kipahna sui in lawm giloute, drugste, zu, No. 4 leh gitlouna chinteng bawl in a hinkhuo uh a zang uhi. Bible ah tapa taimangpa in zong a innsung nuasie a kipahna sui a mundang-gamdang a, ava umlaai in, a tawp ah Voh kuong bul/kung ah gilkiel in ava shidehtah hi. Ahi’n a innlam a, a’ng kilekia tah in puon hoipen silsah in a um a, kengdap thate, khutsiip thate leh voh ann dugawpa khu bawngnou thautah sa ne in a umta hi. Tampa apat in a innsung khu kipahna leh damna mun ahidan i muthei uhi (Lk.15:11).</div>
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George Moore in, “Mite khun limna leh kipahna sui in a innsung uh nuasie in munchin ah vahvah na le u’zong atawp a, a innsung a’ngtun tahtah chieng in kipahna tahtah amu giap diing” achi hi. Samuel Johnson khun, “Na innsung ah kipah in, mundang a limna-le-kipahna khu abukim sih a, innsung a limna leh kipahna bou khu sil loupi ahi” achi hi.</div>
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3.b) Innsung khu Sekul (School) poimawpen ahi: Gamsa leh ganhingte khu apien ua kipat tawmlou kaal sung in a piite toh a kikhen pai uhi. Ahi’n, ei mihingte khu i nute angsung uah kum li-(4) bang i um ua, tuazou in hoitah a etkol leh kep i ngaai nalaai uhi. Tam khun innkuon poimawna a tahlang hi.Laaphuotu in, “Mihing chilou koima hil ngaai um vawtlou” achi khu adih hi.Tuajieh in, innsung sekul ah khun nu-le-pate khu sangsyete (teacher) ahi ua, a zillaai bu zong ahi ngal uhi. Nausen khu a nu-le-pate zilsahna bangbang a khanglien diing in, anu maltung ah hinkhuo a’ng pan a, apieh zousie uh ne diing in, akam akaah a, ahil zousie uh zui diing in a lungsim akihong zing hi.</div>
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Margaret Destrick in, “Ka nu khun lai zong agiel ngaisih a, milim zong agiel ngaisih a, ahi’n a hoina-le-ngilneina leh a khut damtah khu ka hinkhuo tungdingtu ahi” achi hi.Tuajieh in, innsung khu naupangte um diingdaan leh pilna-siemna a muna diing ua kizilsahna mun umsun ahi.</div>
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Pasian in zong innkuon sekul khu a thupiehte zuina mun diing in a dei hi. Tam a thupiehte khu innsung a hiltu diing in nu-le-pate a ngansie hi. Tam thupiehte khu… “nata na naute uh hil unlen, inn a na lup un zong na vadoh chieng un zong, na khawldam chieng un zong, nna nasep chieng un zong gen mielmuol un; Na tunkotte/kawtkhahte uah zong giel un” achi hi (Deut.11:18-20). “I mit ha un Judate kihil diingdaan ngaituo lei nichin hunchin in nute’n a tate uh Pasian daante a hil un a zilsah ua, anute uh nawitui toh Pasian thu a mekhawmsah ua, Juda naupangte lungsim ah khun daanthu khu a lungsim uah a kitudet seng zieh un amaute’n amin nangawn uh zong khu danthu sang in a manghil baizaw uh” chi in agen hi (The Daily Study Bible- II Tim. 3:14-17). John Randolph in, “Ka neulaai in kanu’n ka khut a tu a, akung ah ang khupdinsah a, ‘Kapa uh van a um chia ang hil khu theikhe sihlengpen Pasian um khu ka gingta sih diing” achi hi. Tualeh, Miss Lynch in, “Innpen siemna zilsahna mun hoipeen leh poimawpen ahi” achi hi.</div>
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3. c) Innsung khu solkal poimawpen ahi: Innsung kivaihawmna khu ahoi a, a kisuhlouleh solkal lienzaw zong a dih thei tahtah sih hi. USA gam a numei Politician minthangtah Albert Barkley zong khun gam leh lei a it mama hi. Azinna a kipat in apasal khu lai ang hah a, “Sim biel zousie ka tuonsuohta a, mallam zong totsuoh ka sawm hi” chi in a pasal lai ang hah hi. Apasal in “Lawm it, i gam na lungsiet/veitahtah leh kintah in hing pei inlen, i annhuonbuh apat in pan in” a chisan hi. Tulai in tamnu bang deu a, gam-le-nam vei/lungsiet kichi a, inn-le-lou leh zi-le-ta donlou zen a, i umte khu i ba wlkhiel lienpen uh ahi.</div>
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3.d) Innsung khu haichi pawina mun ahi: Mrs. Manpal in “Naupang khu haichi ahi” achi hi. Nu-le-pate nichin in i umdaan leh hamkamte uh khu i tate lungsung ua haichi i tu na uh ahi. Tuajieh in, haichi tu khu nu-le-pate i hi ua,a i tuna mun uh khu naupangte lungsung ahi. Laisiengthou in, “Tanu in anu suun” achi hi (Ezekiel 16:44).Nu-le-pate’n i chitu uah i pilvan sih uleh dachieng in haichi hoilou leh suol i tu khah diing uh a zauhuoi hi. Bible in, “Mi’n atu bangbang a aat diing uh” achi hi. Laisiengthou sung ah Nu loupitahtahte’n zong a tate uh khu a neu apat a, ana etkoldan uh mu diing a tam hi. Hanna, khu nute adia ettontah ahia, a tapa Samuel khu Pasian kung ah a ngen a, ama kung ah a pekia hi. A tapa khu a ann pieh laaite, nih-le-puon asillaaite in Pasian thu hing a tu zing hi. Tuaban ah Mosi nu Jakobet in zong a tapa a kep laaitah in, Pasian giin diingdaante a hil a, tuaban ah chi-le-nam ngainat diingdaan zong a hil hi.Tuachi in, Aigupta pilna leh siemnate kum 40 a zilzou in a nu chitute khu ahing pouta hi.Bible in “Naupang khu a peina diing lampi ah puui in, tua hileh a’ng upat chieng in zong a lampiel nawnsih diing hi”achi hi (Proverb 22:6). Tualeh, Timothy zong khu a nu leh a pite etkolna jieh a milawching ahi thu i mu uhi. Saap thupil in, “Naupang kum 7 ahi masang a, i etkolleh a damsung in ei a, ahiden a, ahi’n naupang kum 13 khu i nuadelpha nawnsih diing” achi kia uhi. </div>
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Tulaai, nu-le-pa tampite khu sum-le-paai ngainatna lam ah ta-le-naute enkol manlou a sum-le-paai sui a buoi i tamta uhi. Tambang, nu-le-pate khu Martin Luther in Ostrict (Vakengsang ) toh a gente hi. Tam Vakengsang in tui a thah zouzou chieng in a tui khu anuasie in a ngaisah nawn sih hi. Tulaai nu-le-pa tampite zong ta-le-nau nei a, akeplam donlou i tam ua, tua khu sil dahuoi mama khat ahi.</div>
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Tualeh, sildang na ngainatzawh zieh a, na tate kem manlou leh amau ua diing a hun napiehlou leh dachieng in na kisia diing hi. Mrs. G. Christian khun naupang etkolna poimaw dan leh amauh dia hun zah khu a manphat dan a mu chieng mama a, tambang in la aphuo hi. “Mangtoupha loupi mai a, na din chieng in, tamthu kipah um khu nathei ngei diing, na hun liem beisate a thawnsih hi. Deitah tamnah (Vangam ah) natate zousie kimtahin a um sieng uhi” chi’n a phuo hi. Tuazieh in, na tate khu vangam lampi ah e, gawtmun lampi ah na peipi diing? Na tate na etkol jieh a sildang na taan (sup) na khu Pasian nna loupitah sem hi in kingai zingta in.</div>
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3. e) Innsung khu hattuom masapen ahi: Bible ah hattuom (Gk-ekklesia) khu Pasian mite kipawlkhawmna genna ahi. Thuhunlui leh Thuhuntha ah khun, innsung khu mimalmalte kipawlkhawmna masapen ahi thu i mu uhi. Tualeh, umzie neitah a phu ahijieh in hattuom masapen zong a chithei hi.Ajiehpen masanglaai a kipat in innsung khu sakhuo thugin kizilsahna mun ana hileng hi.</div>
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Tuajiehin, innsung ahoi sih a, ahileh, hattuom zong ahoi thei tahtahlou thu zong i genta uhi. Eima innsung donlou leh ngaisahlou a, Pasian nasep khu Setan dei lamtah ahi. Puolang a Pasian nnasep nuom i sah lai un innsung uah Pasian nnasep hamsa i sa ua, Setan in innsung ah Pasian nna i sep ua, i lawchin diing uh khu nasatah in ahing daal zing hi. Innsung a kikhopna leh thumna nei theiloute’n zong biehinn leh mundang ah i nei thei thou uhi. I zi leh i tate, i nu i pate uh sang in midangte i ngaikhawhzaw ua, innsung a hagau mangthaite veilou in, gam tuom a Hagau mangthaite i veizaw uhi. Inn hagau veilouin gam hagau ivei uh khu a dihpen sih hi. Tualeh, Pulpit leh mun dangdang a tuitah a thu i genthei lai un, i innsung uah khun gen diing theilou in i um leng uhi. Pastor khat in, “Mundang leh Biehinn sung a Pastor leh Pasian nnasep khu nuom kasa a, ahin, innsung leh zi-le-tate lah a Pastor hi khu sil hamsa kasa hi” achi a, agen dih mama hi. Susanah Wesley in, “Setan in innsung a’ng dou/beina izawleh i zalen diing uh chi kathei hi. Tam Hagau gilou leh suolte zou thei diing innsung ah nasatah in pan i la diing uhi” achi hi. Tuajieh in, eima chiet ua lawchingtah a Pasian nnasep khu Mangpa hing deidan ahi.</div>
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Tualeh, Pasian thu atah a i suhlatna diing uh khu i innsung uah ahidiing hi. Bible in, “Lungnemtah in kihawmthaw tuo unlen, khat-le-khat kingaidam tuo chiet bou un, Pasian in Khrist ah noute a’ng ngaidamta ngal a” (Ephesa 4:32) a chite khu innsung a, atahtah a zah diing ahi. Eite khu mipi tamna munte, Biehinn leh muntuomtuom ah khun ahoi leh adih bang a kilah i sawm ua, ahin, i innsung uah i giel adawh leng zel hi. Tambang mite khu Jesu’n Pharisaite toh a gente hi.“Haansung agubulom a pumdim a, a pulang a kijut ngou toh a gente hi.” (Mat. 23:23-28). Ajiehpen adieh in hattuom lamkaite a diing a, Laiseingthou thugente a tahtah a i zuina diing leh sepkhietna diing mun khu i innsung uh ahi. Azaa maite hilou in a jui leh a zoptute zong hi i sawm diing hi (Jak. 1:22-25). I innsung ua i lawchin sih uleh mundang a i lawchinna uh khu a bukim zou tahtah sih china ahi.</div>
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3. f) Innsung khu Pasian nnasepna mun (Pulpit) ahi: I gensa bang un hattuom sang in innsung khu atahzaw a, tuajieh in Pasian nasepna zong khu innsung apat diing ahi. “Innsungpen nu-le-pate a diing in i Missionary Field uh ahi.Tuanah, sem diing a i kipiehni uh khu i kiten ni uleh i tate baptisma i tansah ni uh ahi. Ahin, innsung a Pasian nnasepna i ngaikhawhlou jieh un i bawlkhiel siengta uhi” chi in Rev. Vanlalzuata in a gen a, agen dih mama hi John Green in zong, “I tate uh khu utlou sasa in guta diingte, naw chi zua diingte in i sawl leng uhi” a chi hi. Khatvei zong tangval gilou khat khailup diing a umpa kung ah, “Koi e na mu nuompen? chi in a dong uhi. Amapan, “Ka nu ka munuompen hi” chiin adawng hi. Anu amutah in tambang in a genta a, “Nu aw en in Court vaihawmtu in ang khailum sih diing a, nangma ka nu in nahing khailumzaw hi” achi hi. “Ka naupan lai in, ka silmute kipahtah in na la zelzel a, tua khun guhtatna lungsim ang posah den hi. Ka sil guhte zong khu kipahtah in na la zelzel a, atawp ah tamna khailupna diing dawkan ah nang dingsah ta hi.” a chita hi. Anu a diing in a vaigei in a kikhelta hi.</div>
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Tuajieh in, innsung pulpit ngaisahlouna khu khelna/suolna leh tate manthaina tuntu ahi. H.C. Anderson in, “Tuolthattu za a sawmgiette khu innsung ki-etkolna hoilou apat a tuoltha utna lungsim nei ahi uhi” chiin a gen hi.D.L.Moody in, “Ka nu in ang etkol bang in mi nute’n a tate uh enkol uleh, suongkul (Jail) angai sih diing” achi hi.</div>
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3. g) Innsung khu khelna/suol douna mun hoipen ahi: I thupil in, “Sakhi api asan leh anou zong asan” achi bang deu in, innsung ki-etkolna ahoileh mite zong ahoi lou thei sih diing hi. Tuajieh in, i pienkhietna innsung a kipat in khelna/suolna amaw hoinate i hing khanpi uhi.Tualeh, innsung khu, suolna-le-gitlouna kipatna mun ahileh suol douna mun zong ahidiing ahi. I pua chieng un i puana mun laitah uah i thou ua, i puana mun gei ah i thou ngaisih uhi. Tuajieh in, i gam sietna bulpi khu i innsungte uh ahijieh in, i innsung ma uh khu i kisiemphatna diing uh leh i dinna diing uh mun ahi.</div>
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3.h) Innsung khu leitung tena (Barometer) ahi: Billy Graham in, “Innsung khu leitung tena (barometer) ahi achi hi. Tuabanah, Innsung a naupangte, nungahte/tangvalte kivon daante a kipat in leitung peidaan ding bangtan ahiei a kithei” achi hi.A umdaan khu innsung kivaipuohna ahoi sihlehpen leitung hoilou leh setah ah i teng diing uh zong” achi hi. Tuaban ah, hattuom hat-le- hatlou zong khu innsung umdaan apat in a kithei thei hi. Tuajieh in, innsung khu leitung tena loupitah ahi.</div>
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3.i) Innsung khu Vangam naipen ahi: Laigieltu khat in, “Innsung khu Van gam neuzaw ahi” achi hi. Ahin, innsung kituohloute pen gawtmun cheplawhna ahi kia hi. Mi khat in, Billy Graham kung ah Van gam bangchi bang a nuom diing adiei? chiin adong hi. Ama’n a dawnna ah, “Van gam nop diingdaan na theinuom leh ka innsung uh hing en lechin na thei diing hi” achi hi. A va-et leh a kituohdaante uh leh nop asah daante uh amu in a pientha lawta hi. Tualeh, Billy Graham in Camp, Crusade anei chieng in Khristian Innkuon thu khu a gen tel jeljel hi. Tam khun innsung a ngaikhawh daan a tahlang hi.</div>
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Tualeh, Dr.Dehan in zong innsung nuom umdaan tambang in a gen hi. “Leitung a Van gam naipen khu innsung nuom ahi a, tualeh, innsung nuom khu PATE a diing in, LEENGGAM ahia, NUTE a diing in LOUPINA ahia, tualeh TATE a diing in PARADISE ahi” achi hi. Tuabanah a, Robert Sehuller in “Power Ideas for Happy Family” achi khun, “Innkuon khu leitung neunou khat bang in a gen hi. Papen khu Leengpa ahi a, Nupen khu Leengnu ahia, Tate khu Leeng tanu/tapa ahi uh” achi hi.Tam khun Pasian thei innsungte dinmun leh hinatah a genlang hi.Tuajieh in, Inn khu khut a lam ahia, a sung khu lungsim a zep ahi a kichi hi.</div>
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4).Innsung Nuom khu Vangam naipen ahi: Laigieltu khat in, “Innsung khu Van gam naipen/neuzaw ahi” achi hi. Ahin, innsung kituohloute pen gawtmun cheplawhna ahi kia hi. Mi khat in, Billy Graham kung ah Van gam bangchi bang a nuom diing adiei? chiin adong hi. Ama’n a dawnna ah, “Van gam nop diingdaan na theinuomleh ka innsung uh hing en lechin na thei diing hi” achi hi. A va-et leh a kituohdaante uh leh nop asah daante uh amu in a pientha lawta hi. Tualeh, Billy Graham in Camp, Crusade anei chieng in Khristian Innkuon thu khu a gen tel jeljel hi. Tam khun innsung a ngaikhawh daan a tahlang hi. Banah, nidanglai a El Bethel speaker Pu. Lalhmingliana in zong camp leh crusade a bawl chieng in Pasian ni zingkal kikhawp khu Khristian innkuon genna in a nei zel a, a chang chiengin camper nupa pangte khu mipi lah ah ngaidam a kingensah zelzel a nupa tamtah a kingaidam un a, kisemtha law uhi. </div>
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Tualeh, Dr.Dehan in zong innsung nuom umdaan tambang in a gen hi. “Leitung a Van gam naipen khu innsung nuom ahia, tualeh, innsung nuom khu PATE a diing in, LEENGGAM ahia, NUTE a diing in LOUPINA ahi a, tuabanah TATE a diing in PARADISE ahi” achi hi. Robert Sehuller in “Power Ideas for Happy Family” achi ah khun, “Innkuon khu leitung neunou khat bang in a gen hi. Papen khu Leengpa ahia, Nupen khu Leengnu ahia, Tate khu Leeng tanu/tapa ahi uh” achi hi.Tam khun Pasian thei innsungte dinmun leh hinatah a genlang hi.Tuajieh in, Inn khu khut a lam ahia, a sung khu lungsim a zep ahi a kichi hi.</div>
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5).INNSUNG MAITAM (Gen. 12:7; 35:18).</div>
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Khristian innkuon hinate, poimawnate i gen zouta ua, tu-in innsung maitam poimawna i gen diing uhi. Thuhunlui a ginna a mimasate Abraham, Jakob, Joshua leh adang dangte’n zong ana ngaikhaw uhi. I Bible in zong “Maitam” thu a hagen mama a, i mu masahpen uh ahileh, Noa in a innkuonpite a diing in maitam abawl thu i mu uhi (Gen. 8:20). Abraham in zong a innkuonpite a diing a maitam a siem thu i mu uhi (Gen. 12:8). Jakob in zong a innkuonpite kung ah “ Thou unlen Bethel ah i pei diing uh; tuanah ka mangbat lai a hing dawng, ka kung a umzing Pasian a diing in maitam i bawl diing uhi” achi hi (Gen. 35:8). Job in zong atate a diing in nichin in maitam abawl thu i mu uhi (Job. 1:5). Joshua in zong, “Kei leh ka innkuonpite’n Mangpa nna bou ka sem diing uhi” achi hi (Joshua 24:14).Tualeh, Bible in “Na innkuon maitam uh khu amit diing ahisih” achi hi (Lev. 6:13; Joshua 24:15).Tamte a kipat in innsung maitam poimawnate i mu uhi.</div>
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Communist gam a Kenchickte innkuon in nichin innkuon maitam abawl leng uhi. Communist Sepaite’n ahuo ua, abawl kia uleh teng singkhat (10,000)-lieusah diing in leh suongkul a khum diing chi in a galgih uhi. Ahin ama uh atawp nuomsih ua, tuachiina akikhop uh ang mu kia ua, teng singkhat a lieusah ua, suongkul ah zong a khumta uhi. Tawpsan diing in a gingta ua, koi tawp leh malah suongkul apat ang pawt nua un abawl veve uhi. Kenchick in , “Innkuon a Pasian biehkhawm khu a loupi mama hi! Communist-te ngel in zong a manphat daan a thei ua, khatvei innkuon kikhop khu teng singkhat man hi in a thei ua, tu ni a kipat in nichin in nivei ka kikhawm zing tadiing uhi” achita hi. Simeon Strunsky in zong, “Ka innsung uh manphat laitah hing kidong leh ka tate toh aan ne diing a annehna dawkan khu Pasian pawlna maitam ka tansah laitah uh ahi” chiin ka dawng diing achi hi.</div>
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I gensa bang un innsung maitam khu tahsa-le-hagau a kipuihuoina umsun ahijeih in a loupi mama hi. Tamkhu, Pasian toh kipawlna leh a guoljawlna i tan theina uh umsun ahi. Nichin Bible sim a thumkhawm zing thei innkuonte khu Setan in zong asol/khem ngamsih a, atate un zong Jesu amulaw thei uhi. Laphuotu khat in, “Innsung maitam a kipat in Van gam zong a kigalmu thei” achi hi.Mangpa’n i zil zousiete ahinpi thei a, ga suopi thei chiet diing in hing guoljawl tahen.</div>
Zodawn Footprintshttp://www.blogger.com/profile/10616656828337992946noreply@blogger.com0tag:blogger.com,1999:blog-6124396467722530665.post-17979345923021030022019-05-21T21:47:00.000+05:302019-05-21T21:47:43.725+05:30Khristian Leadership<div style="text-align: right;">
By Rev. Dr. Hangpi Manlun</div>
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<b>1).Thumapui. </b></div>
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Mihingte hinkhawmna leh kipawlkhawmna ah tahsa-le-hagau a i lawchinna ding un puitu ahisih leh lamkaitu i kul un i poimaw uhi. Tualeh, leitung ah lamkai tuomtuom um nanlehzong, tamna i gen nuom uh ahileh Khristian lamkaitu hina leh mawpuohna ahi dieh hi. </div>
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<b>2).Puitu koi e?</b></div>
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Tami dawnna khu a nuoi mi siem-le-pilte genna panin i zil ding uhi. Sapham a ‘leader’ (puitu) kichi khu, ‘Anglo-Saxon’ ham a kipat a kilasawn ahi a, tuakhu ‘laded’ ahi a, verb a akizah chiengin ‘leader’ a kichi a, tuami umzie khu lampi hiltu ahisih leh lampi kawhmutu chinate ahi uhi. Misiemte’n puitu hina leh mawpuohna a gente uh i sui ding uhi.</div>
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Lord Montgomery in, “Puitu khu tupkhat nei ding a, mipite huikhawm thei a, sudettu ahi” achi hi.Dr. Johan R. Mott in, “Puitu khu lampi thei, a peimasa aman a nazuisa zuiding a midangte makaitheitu ahi” achi hi. Harry S. Truman USA President 33-na khun, “Puitu khu midang a ut ngailou uh bawlsah ding a bawlsah/thunun theitu ahi” achi hi. J.C. Sanders in, “Puitu khu midangte thuzaw theitu ahi” achi hi.Victor Manogram in, “Puitu khu siltup supiching ding a mipite puihuoi theitu” achi hi. Tualeh, China Inland Mission Hudson Tailor thahengtu D.E. Hoste khu puitu chingte chiemtena a dawng uh a, aman chiemmui kawmin, “Puitu ka hileh hilou theina ding in nuazui ka nei-le-neilou in ka en mai ding” achi hi. P.G. Viwcharuk in, “Puitu khu mipi kipawlkhawmna ah mawpuohna a la a, midangte tawh kithuo a, mipite khun bang ahiei siltup khat sepdawhsah khu puitu hina” a hi a chi hi.</div>
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Tualeh, ei Khristianten, puitu i chi uh khu lamkaitu mai ahisih a, kaihuoitu, mapuitu, Pasian sum-le-paite enkoltu chinate zong ahuop hi. Tuabanah, Khristian puitu khu mipiengtha, Khristian hindan hoitah a hing, ginna a mi piching, mite etton tah a hing leh pilna-le-lemtheina neitu zong i chithei ding uhi.</div>
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<b>3).Puitu lawchingte umding dan leh theidingte.</b></div>
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Puitu/lamkaitu thei dingte khu, i) Puitu khun amanaw (peina) ding lampi a theichien ding ahi.ii) Ama toh zawhkhom dingin a mite a thuzaw ding hi. Ahi’n tulai a, a buoihuoi mama khat khu puitu kichi tam tahte khu Bible in mipite sang a tawng sangni a gamla a pei ding a chi lai-in, mi nuodel khop leh talkai ngai puitu i hikhah ding a zauhuoi mama hi.</div>
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Tualeh, Lawrence A. Apply in, “Puitu’ kichi khu ‘manager’ ahi a, ‘management’ kichi khu midangte zang a sepkhieh/muolsuona” china ahi achi hi.Tuaziehin, puitu khu mibangza ahiei toh kithuo a, siltup khat pichin dia sepkhawmna makaitu ahi.Aumzie a hileh puitu khun seppi ding mi bangzat ahiei nei a, a seppite talent theisiem a, tuate zah phattuom khu puitu mawpuoh ahi.</div>
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Tuaban ah, puitu khu a mite toh umkhawm zing in a kipawl ding uhi. Masanglai a China-te lamkai lien khat Wuchi kichi khat in a ‘sepaite ann neh bangbang a ne a, puon zong amaute sil bangbang sil in, a lupna bangbang uah a lum a, midangte bang a sakol a tuong selou in, a sepaite toh keng in lam a jawt khawm kawikawi uh’ a kichi hi. A man a sun ann ding a kipuoh a, a sepaite toh gimleh tawl a thuoh khawm a, tuakhu a lawchinna thuguh ahi a kichi hi.</div>
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Tuabanah, misiengthou, Mother Teresa (1910-1997), ‘Missionaries of Charity’-te lamkainu khu a lamkaipi, sister dangte ma toh a kicheina uh a kibang hi. Calcutta a, a munpi uh ‘Mother House’ a kikhopna a neichieng un tuangtung ah a tou dim diem ua, amakhu a nuapen ah baang a kingam kawm in a tou zel a kichi hi. Lamkai hoi, puitu hoi khu mi tohjawkhawm, a mite khuolna a pumdim, a mite hoina ding ahi pouleh bawl nuomlou bangma neilou ahi.</div>
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<b>4).Puitu poimawna. </b></div>
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Hunpeisa lamin Americate’n a President ding uh a tellai un, Newspaper thupi deu khatin hichi’n a gen hi, “Tu a Americate President ding a ki-candidate-te a lungkim huoi, duthusam ching koima aumsih hi. Mipite’n a telding uh ahileh a hoi leh chinglou sapsap ah zong, a kimangthei zaw deu pen ding a, a gintat uh i telding uh” a chi hi. Tamkhu, a dih mama a, leitung pumpi in a tahsap khu lamkai/puitu hoi ahizing hi. Tulaeh, U.N.O leh gam dang tuomtuomte a etchieng ua lungkham leh beidawn huoi asah uh ahileh i tenna leitung/khawvel uah mihing punseng luot ahi a, ahin, misiemte suidan in kum khat sung in, leitung ah mihing mahtaduoi sawmkuo in a pung zou va-ia hi. Tualeh, Australia gamsung pumpi a mihing umza sangin India gamsung a kum khat sung a naupieng atamzatham a kichi hi. Tambang a mihingte i punlaiun nehding tahding a pung sih a, tuaban ah lamkai ding mihoi a pung sih a, tuanah sang in a tawm mama hi. Tuakhun, lamkai ding poimawna a lien semsem chi ang musah hi.</div>
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<b>5).Puitu/Lamkaitu mizie leh hina chi ngate.</b></div>
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5.i)Pienpi hina nei puitu (born leader).Lamkai hina khu a pienpi ahi a, tami dungzuiin midang sangin silbawltheina nei a hing piengdawh ahi. Aman chitna leh silbawltheina hoitah a nei a, tambang puitu khu atam sih hi.</div>
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5.ii).Zilna zieh a puitu hing hi (train leader).Tambang a puitu khun atung a i gen bang ua midang sangin chitna-le-siemna aneijaw sih ua, ahin amakhu hazil a ang kizil zieh a sepding dan, mi pui ding dan, hingthei dawhte ahi uhi. Tambang a lamkai lawching leh hoi hiding in theitawp a kizil ut mi hi a kul in poimaw hi.</div>
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5.iii).Sum-le-pai hat leh groupism a puitu hing hite.Tulaiin, i gam leh leitung buppi i etleh bangma siemna pilna nei seng lou, sum-le-pai hat a puitu hing hi atamta mama hi. Tuamai banah puitu hitheina ding a koi e khat abawltheite pansan a puitu hing hite genna zong ahi hi. Tuaban ah, puitu hitheina ding a be-le-phung vai, tu-le-ta vai, lawm-le-guol vai leh groupism leh adangdangte pansan a puitu hinghite genna ahi.</div>
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5.iv).Lei (bridge) dawsawm a puitu hite. Tami umzie ahileh mizousie toh kituohtheina ding a theitawp a panla zing lamkaite genna ahi hi. Tualeh, lei (bridge)-in a kikawmtheilou dingte ang kikawmsah bang a, tambang lungsimnei lamkaite khun a sie dinglaite siemphat a sawmin theitawpin panla in a lang alang akisamat sah hi. I Mangpa Jesu’n zong Pasian leh mihingte Eden huon a kisiesate khu Khros a ang kilemsah kia bang ahi hi. Tambang lungsim nei lamkai khu i hattuom leh i gam in a kulun i poimaw mama hi.</div>
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5.v).Bang (wall) bawltu lamkai hina. Tambang, lamkai hina lungsim neite khun amauh lamkai ahitheina ding un, mite alangalang in sutuo un, kituohlouna ding un kideidanna bang (kulpi) a siemsiem leng uhi. Tuaban ah, mite tawhsie in alanglang ah party khawmin, amauh umna ding- le-bitna ding kulpi alamlam uhi. Tambang miten buoina-le-hamsatna ang um chieng in alamkai a ama uh panglouin koi e khatte tawhsie in, ‘mi khut a gulhing matsawmin’ a um uhi. Tambang, lungsim nei a puituten lamkai hina ang tuhchieng un, hattuom, innsung leh chi-le-nam a ding in damna leh hoina sangin kituohlouna leh ngiem kiehna atunlaw leng uhi. </div>
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<b>6).Pienpi kizenna (natural leader) toh puitute leh hagaulam (spiritual leader) puitu kibahlounate:</b> Misiem leh pil J.Oswald Sanders khun pienpi kizenna leh Hagau puina toh lamkai kibahlouna tam anuoi a bangin atahlang hi.</div>
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Pienpi kizenna toh lamkaite umdante Hagau puina toh lamkai umdante</div>
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6.i)Ama-le-ama a kimuonna nei mi. Pasian a aginna nga leh muon mi ahi</div>
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6.ii).Mihingte thei chieng mama. Pasian a thei chieng mama mi</div>
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.6.iii).Ama dei dandan a thupuana bawl mi. Pasian deidan sui a kalsuon mi</div>
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6.iv).Ama maimai kipoimawsah mi. Ama kimang hil mi</div>
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6.v).Sepding dante ama kisuikhieh Pasian deidan maimai sui a jui mi</div>
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6.vi).Midangte thupieh nuomsa mi Pasian thuman leh jui nuomsa mi</div>
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.6.vii).Zalentah leh gin bei a um Pasian a kinga tontung mi</div>
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16.viii).Mimal hamphatna ding buoipi zing. Pasian leh midangte it a khuol zing</div>
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.6.ix).Ama maimai a ding Pasian ginna toh dingkip mi.</div>
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Tam atung ate khu nang lamkaitu/puitu hinkhuo ah heilam ah na pang ei chi nangma-le-nangma kienchien inlen kivelchien in.</div>
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<b>7).Puitu/lamkaitu in a thuneina a jahdan chi tuomtuomte (Leadership Styles).</b></div>
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Puitu khun ama-le-ama, kikaihuoina dan tuomtuom anei a, tuate khu apientung a kipat a anei ahi hi. Zilmite khun puitu hina tuomtuom umin athei ua, tuate i sui ding uhi.</div>
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7.i).Mani hoisah dan leh ngaidan dan a mipite puihuoi sawm mi. (Autocratic Leader).Tamnah, puitu bou khu thuneitu ahi. Koima’n a ngaidan uh a genthei sih ua, ‘Autut bawltheina a nei a, mipite khun a thu amang mai’ uhi. Atomkimin, gen lei ‘Dictatorship’ chi’n zong a kigen hi. Tambang, lamkaite khun a nnasepte uh aga (result) amunuom sengseng ziehun amauh dei dandan in thupuana a bawl jungjung mai uhi. Lamkhat, ah ahoilouna um nan leh sepding bawl dingte gangtah a jawthei ahiziehin ahoina pawl zong aumthou hi.</div>
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7.ii).Mipite deidan dan a enkol leh ngahkawm a puitu. (Democratic Leader).Tamnah, puitu nna khu mipite deidan leh ngaidan enkawm a puitu ahi.Thuneina tawpkhawh khu mipite ah akinga hi. Tambang, puite khun mipite angaina ua, a kung ua umtam zong nuom a sa uhi. Mipite thahatna toh puitute ahi uhi.</div>
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7.iii).Puitute sang mipite ngaidan a lienjaw hi. (Passive Leader).Tamnah, puitu khun a deidandante a genthei a, ahin jui ding leh suhpichinna thaneina khu mipite tung ah akinga hi. Mipite khu a deidandan un akhosa uhi. I Bible uah zong tuahun lain, Israel gam ah leeng a umsih a, michin mani utdandan in aum mai uh chi a i mu bang un ahi. (Thukhente 17:6).</div>
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7.iv).Mipite lah a satan nei a puitu (Participatory Leader).Tamnah, puitu khu a mipite lah ah satan nei in aum in a pui hi. Tambang, puitu i Bible ua i mu uh khu Abraham ahi. Tambang, puitu khu kingiem khiehin, adawzou ua, agentampen a pan sang in angaikhietu in zong a pang zing a, mipite lungthahnate aum chieng in zong asudaithei hi. Tambang, puitute khu amipiten zong angaisang ua, migintah leh muon ngam puitu ahi uhi. Tambang, puitute ziehin tahsa hagau ah khantouna leh masawnna aum leng hi.</div>
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7.v).Mi silthei/lemthei mi. (Bureaucratic).Tambang, puitute khun sil a bawlding chieng un hoitah in enchien un angaituo vadep phot uhi. Manggam nnasepna ah zong tambang mite khu apiching ua, mite gintah zong a law uhi.Amauh, kietkolna dan-le-dunte (Rules & regulation) ngaikhawhin, tuate zuikawmin ma akaihuoi uhi.</div>
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Tam atung a teng ban ah, puitu hina thuneina jah dan dang neite umdan i gen lai ding uhi. Tuate ahileh:</div>
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7.v.i).Siemna dieh nei a puitu (Expert Leader). 11.7.v.ii). Pa tanvou tang a puitu (Fatherly Leader). 11.7.v.iii), Midangte theichien sawm a puitu, (Judges Leader). 11.7.v.iv). Pasian hatbang a ngai a puitu, (Devine Right Leader). 11.7.v.v). A kul-le-poimawna in a phah zieh a puitu, (Spontaneous Leader). 11.7.v.vi). Kiluosawn zieh a puitu, (Inheritant Leader). 11.7.v.v), Pawl/mipite deidan a puitu, (Laissez-Faire Leader). 11.7.v.vi). Pawl/mipite dawng kawm a puitu, (Consultant Leader), leh adangdangte ahi uhi.</div>
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Tam atung a teng khu amalmal a etding hi leh ahipen-le-hoipen chi a telding aum tuom sih ding uhi. Atawmpen a chini, chithum tei i neikop leh ahoipen mai ding hi. Tuaziehin, puitu hoi khun tamte khu a kul-le-poimaw bang zelin a jangkhawmthei ding hi. Tualeh, a poimawpen khu ‘puitu khu suoh/ nnasemtu’ ahilam zong akimanghil lou ding ahi.</div>
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11.8). Puitu lamkaina leh nnasep ding dan a silpoimaw chi li (4) aum a, tuate tawmkim in i suiding uhi. Tamte khu saphamin “PLOC” a chi uhi:</div>
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8.a).P= Plannning. Tami khu nnasep ding a umte a peijangtheina ding a, lunggel masahna ahi. Silzousie alawchin theina ding in, hoitah a lunggel masah a, tuazou chieng a sep ding hileh lawchinn nate leh masawnna aum ngei ding hi.</div>
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8.b).L= Leading.Tamkhu, nnasem ding a puina, thathawsahna lam a kawh deu hi.</div>
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8.c).O= Organizing. Tamikhu, nnasep guol tuohna ahi. A nnasep ding chiet uh guoltuohsahna khu puitu mawpuohna ahi.</div>
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8.d).C= Controlling. Puitu khu a nnaseppite hoitahin a enchien masa ding a, a kul-le-poimaw dungzui in, thununna toh a lamkai zing ding hi. Tam a tung a kigen lite khu puituten ahiding bangtah a a jahthei chieng un puitu hoi-le-lawching ahingei ding uhi.</div>
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9).Khristian puitu/lamkaitu chinna dingte (qualifications):Awle, Puitu hina ding tamtah i gente ban uah i Bible in puitu hina ding a gente i sui kia ding uhi. Tuate lah a poimaw deu a i thei tamlou i enkhawm ding uhi:</div>
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9.i).Hagaulam a pichinna hinkhuo a nei ding ahi. Amasapenin, Hagaulam puitu hiding in mipiengtha leh ginna a mi piching zong hiding ahi. Piengtha tung/chil leh tahsa a zong naupang taluo ahilou ding ahi. Tuaban ah, Hagau a dim mi leh migensiet bei ahi ding uh ahi. ( I Jakob 3: 7-10: Nasepte 6:3-6). A zieh pen minsietna neite khun mite a puithei sih ua, zong a thununthei sih ding uhi.Tuabanah, Khristian puitu khu Bible simtam leh thummi zong ahiding ahi.</div>
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9.ii)Mani/eima kithuzawna.Lamkai ding in mani-le-mani kithunun zou mi ahiding ahi. Tualeh, puitu khun ama hinkhuo tahsa-le-hagau susetheite lah apatin zong a kithunun zou mi ahiding ahi. Tambang a, mani kithuzawten midangte a thuzaw thei ua, a nnasep uh a zou thei ua, zong a lawching thei giap uhi (Thupilte 16:32). Mani kithunun zouloute pen khopi chimsa kulbang neilou bang ahi uhi (Thupilte 25:28). Khelna/suolna leh sil hoiloute tawpsan a sildih-le-hoite bawl ding a kithuzaw ding ahi.</div>
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9.iii)Mi thutah leh hangsanna (courage) ahiding hi. Thudih ahinanleh hangsan tah a huntah a gen ngam a dinpi ngam mi ahi ding ahi. Thuhunlui a Jawlneite ban ah Martin Luther leh hattuom dinchillai a mihangsante’n ashingam bang ua, hinkhuo nei ding ahi. Thutah a dingdet leh a thugen hangsantah gum ngam mi zong ahiding ahi</div>
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9.iv).Thutahna leh chitahna nei.Lamkai khat pouma in thutahna leh chitahna nei in a dihtat ngei ngei ding ahi. Pasian mizah minthang Dr. Billy Graham, lawchinna thuguh na kigente khu:</div>
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a)Sum leh pai a dihtatna, b)Hindan siengthou, c) Hattuom toh sepkhawm leh d) Akan aval a kigen ot lou leh e). Thum zing na hinkhuo a neina ziehte akichi a, dih zong a dihngei ding hi.</div>
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Mi sil khat pouma a akisum theilou leh banglam ma ah zong a kisum thei tahtahsih (Sam 1:1-3; 15:1 -5).</div>
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9.v)Kingainiemna/ kineusah (humility).Leitung sil a kilamkaina pen thuneina-le-lalna kituna ahideu man in kingainiemte a guollel thei zel uhi. Pasian nnasepna ah pen a kingainiem zou poumate pahtawi in aum leng uhi (Phil 2:5-11). Nuazui Johan siltup khu Khrist a let semsem a, ama a neu deudeu ding chi ahi (Johan 3:30). Mosi leitung mihing lahlah a thunuoilut pen leh nunnem pen ahi (Kisimnabu 12:3). Sawltah Paul testimony i simleh Sawltahte lah a neupen (I Kor. 15:9), misiengthou zousiete lah a neupen sang a neuzaw (Eph.3:8), leh mikhielte lah a mikhiel lienpen (1 Tim.1:15) banga akigenna thu i mu hi. Midangte, thunuoi a um theilouten mi tung ah thu aneizousih ding uhi.</div>
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9.vi)Thupuana bawltheina. Lamkai khat in midangte thugen-le-ngaidante, buhkaah zel kawm in thupuana kichientah abawl thei ding hi. Thupuana bawltheilou, bawl ngamlou, dinmun kichientah nei thei ngailoute lamkai manpha a ching thei ngai sih uhi. Thupuana, bawl thei, sem zong sem khe thei mite lamkai chingtah ahi zel uhi (Dan. 11:8; Heb. 11: 23-28).</div>
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9.vii)Lungthahna siengthou. Lamkai in puohnat leh lungthahna siengthou a nei thei ngei ding ahi. Jesu zong ahoilam thu ah a lungthah hi (Matt.21:12,13). Abraham Lincoln leh Wilber Force-ten, mihing vanzuo a kizuona deilou in a lungthah ua, suohtatna lampi a bawlsah uhi.Silhoi kipahpi thei a, silhoilou huo a, lungthah thei (pona thei) mi lamkai manpha ahi leng uhi.</div>
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9.viii)Juitu hina. Midangte, mapui dan etton a, zui ding ahi. Jesu’n ama sep dan enton a jui ding in hing chiel hi (Mk. 1:17). Sawltah Paul in zong ama mapui dan enton ding in hing chiel hi (I Kor. 4:16; Phil. 3:17; 4:9).</div>
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9.ix).Musauna (Vision). Khristian puitu in midangte sang a tamzaw leh sauzaw a mu ding ahi (Prov. 29:12). Tuabang ahi theina ding in, sie-le-pha theina chiimtah toh Pasian houpi a, khovel a sil tung zelte Hagau lam toh bul thei ding ahi. Saupi muna in hansanna hing pie a, lam-et ding umlou bang a alat lai in zong ginna in kal ahing suon sah zel hi.</div>
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9.x).Thuohhatna.Mizie tuomtuomte, puihuoitu ahiman in Khristian puitu in thuohhatna leh ngahzawna anei a poimaw hi. Mipite sang a hat pei seng leh madawh seng a, nualam a umte theiphalou ding dinmun a umlou ding ahi. A hatloute kalsuon toh kiton thei ding a kibawl lem thei zel ding ahi. Hasatna leh doudalna bangteng hing um zel nanleh, thuohhattah a um a, hoi i sah pen zong miten a pom thei hun tan uh ngahzou ding a poimaw hi.</div>
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9.xi).Kimuonzouna nei (Confidence).Pasian in lamkai khat hiding in ahing guot a, lamkai hitheina hing pie in ahing zang ding hi chi thei in nangma kimuongngam mai in. Eima kimuonglou a, zauthawng tah a umna in i bawltheina bukimtah a i zah ding a dal thei hi.</div>
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9.xii)Hangsanna. Lungkelou leh hangsan tah a i maban a hasatna umte maituo thei kisam hi. Pienken hansanna hilou, hagau thopna zieh a hansanna toh nnasep ding ahi. Jesu nuazuite zong hagau thopna a tan zou un, miten lamdang a sah ding khop un hansanna a hing neita uhi (Nas. 4:13).</div>
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9.xiii)Gin-umna. Thu hoi tampi genkhia a zuilou mite lamkai hoi hi ngailou uhi.I thugente a tah a zui mi i hiding ahi a, i gin-umna leh i muonhuoina miten a muthei ngeingei ding uh ahi. Numei-le-pasal kaal a gin-umna a poimaw a, kamham-le-gamtat a kiveng thei leh mi gin-um hiding ahi. Hun zang siem mi leh sum zahna lam a dihtat leh gin-um, leiba ngaisah leh din zelzel mi zong ahiding ahi. Amuna toh kituoh a khosa mi khu mi gin-um ahi hi.</div>
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9.xiv)Lemtheina. Sil khat pouma sai dan siemtah a sai kiphamaw hi. Thuhasa-le-thubuoi um hun a zong lemthei tah a Pasian Hagau puihuoina toh sep ding ahi. Solomon thukhen siemna etton ahuoi mama hi.</div>
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9.xv)Lawm hoi neina.Midangte maingal thei mi, hinapi alah simmaw huoi mi ahilou ding ahi. David in ama a ding a shingap lawm hoi a bawl thei hi (II Sam. 23:15,16). Ahing awlmaw ding leh a hing thumsah ding mi zong kisam hi.</div>
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9.xvi)Kipiehzawna. Khristian puitu khun amasang in a nnasep khu ngaikhawh jaw ding ahi. Hattuom in i kul-le-poimaw mite khu misiem ahiei, hausa ahiei, silbawltheina bang ahiei neite himasalouin, Pasian gam a ding leh pawlpi ading a, mi kipezou a poimaw pen hi. Kipiehzawna leh thumanna khu hattuom lamkai chitna dinga qualification sangpen chilei i chi khiel sih ding uhi. Tualeh, talent hoi tahtah nei mite khu a phatuom ua, hinanleh a kipieh utlou u’leh zahthei in a um thei ngaisih ua, pawlpi a sunawngkai maimai zaw uhi. Mangpa Jesu, Sawltah Paul leh mi siengthou pei masate kipiehzou dante etton a ching uhi.</div>
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10).Puitu ding a patepna/zeetna</div>
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10.1).Huoihamna.Tamkhu, puitute a ding a sil zauhuoi khat ahi.Mosi’n Sinai taang a, Dansawm alahkalin mipite’n bawngnou lim ana bie uhi. Tuachin, Pasian lungthahin, abawnua thalup sieng a sawmlaiin, Mosin aphalsih a, amaute na thalup siengsangin ‘Hinna Laibu a ka min thaimangin chin’ Pasian kung ah angen hi. Tulai puitu tamtahte khun tambang lungsim puoh nah sangin, tapa taimangpa upa bang a, thangsietna lungsim toh ginna naupang hing kijang dingte thangsiet in alampi dingte uh dalin aki-umthei mawh hi.</div>
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10.2).Thangsietna.Puitu tamtahte’n tami khu a tuoh ngeingei ding uhi. Mosi in zong nivei a tuoh hi.Aron leh Miriam-ten, ana thangsiet uhi (Num. 12).Tuaban ah, Kora leh a lawmte’n zong ana thangsiet uhi. Ahin, aman tambang hamsatna a tuohte khu Pasian kung ah atut leng hi.</div>
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10.3).Nnasep a patepna.I nnasepte uh neu nounou a zong gin um ding ahi. Bible in, “Koi zong tawmnou tung a gin um khu tampi tung ah zong a gin um ding” achi hi (Luk 16:10). I sep ding leh mawpuohnate khu lien in neu leh zong gin umtah a, i sep a, i nnasep a i lungkim thei khu lawchinna bulpi ahi hi. </div>
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10.4).Tantawh a lungkim ding ahi.Tulai hattuom lamkai khenkhatte khu hattuom leh Pasian in ang koina mun a lungkim lou a, ngaidan hoi loupipi nei a um leng uhi. Tambang a annasep a lungkim lou a, din mun sang leh let-le-lal ding maimai buoipi i hi leh i nnasep ah i lawching tahtah sih ding uhi.</div>
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11).Thukhum sitna. Khristian puitu khun silbang kim ah Mangpa Jesu etton (model) in anei zing ding hi. Aziehpen, Mangpa Jesu hinkhuo i etcheing in thumannate, kingaingiemnate, kipiehzawnate, leh adangdang tampi i muthei uhi.</div>
Zodawn Footprintshttp://www.blogger.com/profile/10616656828337992946noreply@blogger.com0tag:blogger.com,1999:blog-6124396467722530665.post-87588083948904005352019-05-17T00:21:00.000+05:302019-05-17T00:21:03.435+05:30Siemzil momnou kilbang hing kang dingte leh tun-le-zuote kunga deisahna laihah<div style="text-align: right;">
Rev. Dr. Hangpi Manlun </div>
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Moderator, Zou Synod</div>
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<b>1). Thumapui: </b></div>
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Awle, khawvel nite hing kihei lamdang jel in adieh in Sangnaupangte ading in a Laisimnate uh result suoh hun ang hita sausau a, lungdam huai isa mama uhi. Tulaiin, eimite zong Pasian pui na toh laisiem leh pil pipi itamta ua, nidang lai 1970s or 1980s lai a Pawl sawm result angsuoh chieng in a pass mi itom thei mama ua, a pass sunsunte jong division hoi leh sangta luo louin, Second Division tan tungte pen asang mama uhi. Ahin, tulai in Class X apat MA tan in jong result ang suoh chieng in topperte leh First division itamta mama ua, ahin tulai khawvel khantou toh kituoh in topper ahisih leh rank a lajouloute pen minadan asuohta mawh hi. Abang teng gen lei zong, laisimten Pasian thei leh ginna (zauna) hinkhuo nei ua, Bible sim zingte, thumna nei zingte leh ahun leh mun zil a kikhawp zingte khu hagau lam guolzawlna tanna ding a poimaw tahtahte ahi uhi. Tualeh, tuin, laisim sang naupangte leh nu-le-pate in itheiding ua poimaw khenkhatte kikum va ui.</div>
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<b>2). Tupkichien nei ding ahi. </b></div>
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Laisim sang naupang khat in amaban ding atheichet ngai masa hi. Milawchingte, hinkhuo i et leh min a career ding uh khu Class- X, ahimasang un aut uh leh tup-le-ngimte anei khinta uhi. Tuami toh kituohin lai asim pai vinveng uhi. Tup kichin neikhu lawchinna bulpi ahi. Thupil in, “abulpat dih khu akimkhat jawsa” achibang in, mi tupna neite hing lawching teitei uhi. Tuajieh, in mi lawching hiding in Sangnaupang laisimte in amasa pen in tup-le-hiut khat aneimasah angai hi. Tuabang, a tup-le-ngim neiloute pen alawching ngaisih ding uhi. Pawl- IX, ka sim lai un ka sangshiapa un ka tup uh ang dong a, kalwmpa khat un “kei sazuah ut ing” ang chitalai jang a, ka shiapa uh jong lungthah in ajep law hi. Tambang sang naupang itam jieh un kilaw ching jou lou ahi.</div>
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<b>3). Eima hina kithei chien masah ding ahi. </b></div>
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Tulai in lai isiem uh toh kituoh in mizousie in Science bang amin hoisa leh ngaisang in i la ua, ahoi mama hi. Ahin, nangma khu lai siemthei na hikhol sih leh minlata chi a, Science, Commerce chite moh la ding jong hi moh lou hi. Khenkhatte in lah kou khuo (village)-ah tami subject la umlou chipou in subject a moh telkia ua, tuakhu lawsapna bulpi khat ahi hi. Amasa in eima siemna leh hina kitheichien masah a i subject lahding tel siem mama apoimaw hi. Kei jong Class X- ka sim lai in minlata chiin ‘Higher Mathematic” kava la phuot a, a Mathematic nadanpen jong (ngiempen) joulaw pa khu ka buailaw giep hi. Kalomte lah jiehpi in kavala mawh a, tuabang khu khanmaw boh vot ahi. I gensa bang in mikhen khatte in lata chijiehte, amin hoisah jieh pou a Subject mawhlah khu miphahlouna kipatna bulpi ahi hi. Asiemloupi khat in Science subject valah a, i fail emaw third division pou a jaw sang in, Arts hoitah a kilah a First Division in jou lei imaban ahoi jaw ding hi. Tuajieh in subject lahding telsiem mama akul in apoimaw masa hi. Ahin, duthusam ah Class- XII,-tan vang, Science lah a aban pen eima tempaina khat jui khu ahoi hi. Ajieh ahileh Competative Exam na ding tamtan khu a basic ahijieh in. Math leh Science siemlouta luota jong kham (Job) khat ang gel chieng un ang lawching jou leng sih uhi.</div>
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<b>4). Nu-le-paten jong tate guide siem poimaw mama hi.</b></div>
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Tuani a, laisiem tamtah lawsapna khu nu-le-pate apat kohmuna/guidance atahsapna jieh uhi ahi. I tate Sekul or College akaipou leh kilung kim mawh in, tuakhu ilawsapna uh chi khat ahi. Thamlou in ajilna uh leh umdante vaki buaipi phanonlou in akhente College kaikai isah lai un a utut ua um ana hi phiangsanthei ua, itheichieng un lah akikhelta hi. Thamlou in, itate tempeina khu theisiempi apui huai apoimaw hi. Mihing in, ilunglutlou khat jil khu lawsap kipatna ahi hi. Etsahna ding in, mi khenkhatte in Science alunglut ua, seat amulou jieh pou in Arts ahiai Commerce Subject latamoh leh aduthusam bang in ajil sih ding china ahipai hi. Tuajiehin, idei leh siemna subject ma lahpai a, jilpai chalchal ding ahi. Tuading a nu-le-paten tate siemna theipi a kohmu ding ahi.</div>
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<b>5). Kichomdan leh gamdang a College kaina ding a zong pilvan angai hi.</b></div>
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Eima neisa bangma umloupi a, mitten jong atate uh kaisahta/tomta chi a Shillong, Delhi, Bangalore lah apong sawlpai ding ahisih hi. Adieh in Class-X apat Graduate (BA& BSC)-tankhu Lamka leh Manipur ah zong sim thei leh ahoi mama hi chi khu imanghilou ding uhi. Tualeh, ta laisiem lou leh simpeilou ding a itheisate uh khu adiehin, “Shillong (Nehu nuoi) leh Delhi” lahvel a kaisah lou ahoi zaw ding hi. Aziehpen, a igen Collegeten mark a chilbawl ua, a simpei lou leh siemkhawllouten, ‘Third Division’ tunglam a muzou sih ding ua, a maban ua ding a buoina leh kalsuonthei louna ahigiep hi. Banah, Delhi lamte zong Sapham sangin Hindi (kawlham)-in lecture a bawl tam ua, eimi College kai tampitah in a buoi thu uh a gen uhi. Asiemte a dingin, vang bangma buoina ding a um sih a, a kaikaina uah a lawching lel ding ua, mina dan leh laisim peiloute a ding a igen ahi zaw hi. </div>
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Tualeh, Laisim pei ngelloute pongchom khah khu innkal kitoitheina ahithei a, imi chompen theichet a panlah ding ahi. Deisah kinei a i inn ilou juoh jen a ikichawm vang un, ahilou dingte khu ichawmna sumte nasan a damsung ua law zou lou dingte ahiban uah, zi-le-ta ang nei chieng ua chom den ding pawl bang ang hina lai uhi. Thamlouin, khamthei bawlpi khat chawmkhata moh lei ang nemang ding hi.</div>
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Tualeh, laisimten jong imanghillou ding uh ahileh, nu-le-paten aneivalua ang chom uh hilou chi thei a, laisim ding ihileh lai mama sim chalchal ding ahi. College kaina hilai a sildang foot ball e, Music e, Social Organization leh sildang pou a na lunglut leh alawsamsa na hi chi na a hi. Mikhen khatte’n atate uh umdan ang ahil ua, katapa College kai ve a kava haw/kuon leh a sangshiate un natapa foot ball peh siem mama ang chi ua, kada mama a chi hi. Khatpa tapa khu Music alunglut a a lawmte khun na tap music siem vawt e, ang na chisan uh a chi hi. Atahtahin, minthanna leh nehmuna lah ching joulou in apei suollaw lel uhi. Ajieh ahileh, alunglut louna ding uh alunglut gel jieh in amanthailaw giep uhi. Tualeh, neilou sasa leh leiba ba jen a mun dang a kisawl zong ahoipen sih a, ahin imichompen ahoi a akukal leh lah akhawh sih ding hi.</div>
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Mikhangtou leh ta laisiem neiten naupang chawm khu Bank a sum koi toh kibang achi kia ua, tuabang chingam ding khop tate ahi uh leh theitop a chawm ding ahi. Taginalou, chawmkhate ahileh laphuohtute phuoh bangin, nu-le-paten, “bawi aw hingkhang mengmeng aw nutha dawn aw pathadawn aw, chi la asa uhi. Tulai in ahileh, bawi aw hing khang mengmeng aw, nutha/patha leh neisateng uh nekang in topkang aw” chila sah thei jing ahita hi.</div>
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<b>6). Nu-le-pate bawlkhiel pawlkhat.</b></div>
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I gensa bang un itate uh khu neilou sasa in BA/MA bang gamdang ah izilsah ua, graduate ang jaw chieng ua, kham mupai ding leh alawching pai ding dan in i ngai uhi. Tuakhu, itate lawsapna bulpi khat ahikia hi. Keima ngaidan in natapa/tanu khu gamdang a BA na jawsah a aban Coaching ahiai kham gel na ding a na chomjou lou ding thouthou leh Innlam ah BA jilsah inlen ajaw chieng in coaching la ding in Lamka Coaching Centre tuomtuomte ahisih leh khopi lam e khat ah sawl lechin alaw ching zaw ding uhi. Eiten, BA tan ichomjou chieng a, lawching pai ding dan in ikingai ua, thamlouin gim-le-tol jong ikisapai ua, abul panpan ihi lam itheisih uhi. Tami theikhiel jieh in itate uh gamdang a BA jou Central Service gel theilou a, inn lam a Private sang shia semdia ang pei uh a ngaita moh hi. </div>
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<b>7). Sum-le-pai adei dandan ua piehna/duotkhielna. </b></div>
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Tulai in nidang toh te in ikhangtouta ua, mun dang gam dang ah itate uh laisim in ikoi jou ta uhi. Ahin, nu-le-pate bawlkhiel mama khat kia ahileh neilou sasa in sum-le-pai khu akhut uah ilutsah paipai uhi. Etsahna ding in, inn a, aum lai un sum-le-pai kichimongmong akhut uah ipie gam sih ua, mun dang a ang um chieng un, aloutheilou ahidung jui in akhut uah sum asingasing in ilutsah ua, tuakhu naupangte ading in, sietna kipatna bulpi khat ahi. Ahithei liai leh guardian bang neisah a, sum-le-paite jong ama uh tungtona hah bang ahoi mama ding hi. Tualeh, mundang khu ei gamtoh akibang sih a, siljousie utut a mutheina na ahi a, etsahna ding in innlam a damdoi leh zuu imuloute uh khu khopi sung ah deidandan a leithei leh muthei ahijieh in akhutua sum alut tamseng chieng un ajang akhiel lou thei sih uhi. </div>
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Thamlouin, deisah kisa in, Mobile phone hoipiipi, Laptop leh Bike chite bang ileisah ua, amauten lah a Mobile phone leh a Laptopte uh, laisim lou jen a sun ajan laa ngaina leh milim hoiloupipi etna in akijah thei ua, tuakhu amanthaina uh khat ahi. Tualeh, gari/bike ileisahte uah, amaute in College kaina a janglou in nungah helna leh Party peina bang in akijahthei zasop uhi. Tuakhu, guoljawlna itante uh imanthaipina uh chi khat ahi hi. Tuajieh in, College a kaisung ua Mobile phone hoipipi leh gari chite bang jong aloutheilou ahisih leh pong leisah lou khu tate khantouna ding ahi jaw hi. Tuajieh in, itate deisah ikineina lam uah, imanthat law jel jel uhi. Nidanglai in Delhi a laisim khat apa-in, bike chite leisah sih henlen, lai hoitah in sim leh UPSC jouva kichi khat ka ja kha a da um mama hi. Eiloi toh kibanglou khat nidanglaiin igam a ek-MLA khat in atate Bangalore ah College akaisah a, bike chite leisah lou in Scooter hoilou khat me leh akul leh poimawte leina ding aleisah akichi a, etton tah kasa mama hi. </div>
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<b> 8). Khang a kikheltah ziehin laisimten sim tahtah ding ahi.</b></div>
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Tulai pen ipi leh pute hun laibang ua, samat, galmat, lou haw sing puoh kidemlai hun hitalou in, lungtang leh laikung (penmuh) a nehsuilai ahita hi. Ipu/ipaten sa tuaja kamat, ganta tuajat ka khoi, chileh bu-le-bal akhamte khu mithupi leh mitungtuang ahi uhi. Tuate khu, eite ading in umzie umta lou china ahita hi. Thamlou in, tualai peh AK- 47, tangsang leh namsau, teipite sang in jong ‘penmuh/laikung in’ in nna asemthei jawta hi. Tuajieh in, laisimtheite in simtahtah a sim ding ahi. Kimolna dan leh time past na dan laina sim leh mina pha ngaingai sih ding hi. Mikhenkhatte kisiana ahielh ‘aw kalai sim lai in nahoi sim leng hichilou ding hing a’ chia akisia thute uh jah ding atam mama hi. Tuabang mite ading ‘hun muolliamsate kinuahatkia theilou leh tui kibawsa luoh kiatheilou’ din mun ahita uhi. Tuajiehin, nang jong tuabang a na kisie louna ding in theitop in panla pai jin jen in.</div>
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Tualeh, adaum mama kia khat ahileh Pa tamtahten atate uh ama uh sang a Laisiemjaw a siemjouta lou in ta tamtahten apate uh siemna pilna phajouta lou a i um moh uh khu ada um mama hi. Siemna pilna ah khang kisam ding ihi uh china ahipai hi. Na pa sang a laisiemna a na san jawhlou a, natate nang sang angiem joh leh vang adaum lam china ahita hi. Nu-le-pan a chomjou ding tate tata lah alawsam pen kihitamoh in adaum mama china ahi. Tuajieh, in lawchinna ding un nule-pate leh asimten theitop suatahzet ahunta hi. Thupilin “Ama-le-ama kipanpite Pasian in jong Panpi” achi khu adih hi. Kei mimal ngaidan in a laisiem (bright) kisa a laisim peiloute sangin apongpan ten Bible gen bang in apong lah jaw un alawching jaw uhi. </div>
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<b>9). Pankhawm hunta hi.</b></div>
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I innsung alaisiem khat aum leh abe aphung e, ahisih leh a Nam ajong pankhawm a chawm ahunta ahi. Namkhangtoute apangkhawm in kisom dawl siemua, tuachiin ang lawching uhi. Tuaziehin, pankhawm mi lien mi lal ding a asimte hileh a chawmten panlah ahuntahzet hi. Tulai hun peisate banglouin, IAS, IPS, IFS, IRS, MCS leh a dangdangte ivangta mama ua, laisim mawmnoute a dingin, nang tunua chieng a atung a igente hing hiding na himel koiin a thei e le? . Tamkhu ichi i Nam leh igam tanpha in ipoimaw mama khat uh ahi hi.</div>
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<b>10). Felluot/taimatluotlou ding ahi.</b></div>
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Laisim na hisung a na felluot leh dacheing in a fellou pen na hi ding hi. Ahitheitan a laisim sung a activity tamtaluo ajong pan lou ahoi hi. Laisim hun khu leadership siem hun ahilai jang sih a, mani career kisiem hun ahizaw hi. Laisiemphot leteh leader-sa na hileh hi. Ahitheitan a, shini/mani leh khotang ajong laisiem hun sung akikang koi ahoi hi. Thamlouin, Pasian thu ajong kijah dingma ahilai in, na laisim ding don lou jen a kijahlou ahoi hi. Etsahna din exam kuon a lajil, khawmpi vahaw leh jankhuovah avathum, camp leh crusade chite kijah tamseng laisimte a dingin ahoi pen sih hi. Biehinn kai hun kai a, Biblete sim jel aum ding ahi jaw hi .Ahin Pasian manghil jen a sim ding china hituom sam sih hi.</div>
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<b>11). Career guidance lam uangbawl ahunta hi.</b></div>
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I gam a lekhasiem tam tah lawsapna khu bangma dang jieh hilou in career guidance ananeihoilou jieh ua, lawsapna leh duthusam tun jawlouna ahipen mai uhi. Mi khenkhat toh ka kihouna uah ang gen tampen uh khu ang guide-tu, ding umlou jieh a iduthusam bang a na kipeikhalou ahi chi a kisiena aw uh kaja tam mama hi. Tuajieh in gamkhang toute in atate uh Pre-nursery/ABC asim ua pat in apeina ding line atheingal uhi. Tuajieh in, tam career guidance khu anam level bang a jong buaipi a panlah ahuntahzetta hi. A mark sang mu leh laisiemte ikipahpi luailuai lai un alawchinna ding ua jong guide tohpeh khu ipoimaw mama khat uh ahi. Laiseim jousie alawching ahisih ua, amau lampi ding juikhate ang lawching bepjaw ding uhi.</div>
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<b>12). Na zawn na ngau leh tahsap zieh in na lung neusah koisin aw.</b></div>
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Tulai a laisim sangnaupangte leh nu-le-pate lung kietna pen ahileh itate lah sang kichom jousihvan chia thadana lungtang ahi hi. Tamkhu, topsan ahunta hi. Lai na siempou a, ahileh eigam lah a Collgeten zong laisiemte a thawn a kaisah ding chite imu sausau uhi. Banah, a dieh in professional line, (Engineering, Medical leh adangdangte)-bang na lunglut a natup a India gamsung a College hoite a, admission na mu jou nah leh nang angchom ding in India gam a Bank zousie phial ang kituding uhi. Tulai, laisiemten nu-le-pate subuailou kei a scholarship tuomtuomte leh Student loan chite a lai asim ban uah a nu-le-pate uh jong lepanpithei nalai uhi. Thamlouin, Ph.D-tan ajitheite ading bang in Scholarship asing asim jong mukom ajilthei tou ziauzuau ahita hi. Tam hamphatnate khu koima ding hituomlou in nang ading jong ahichi manghillou a theitop a pan na lah ding ahi. </div>
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<b>13). Mani leh mani kipanpite khu Pasian in zong guolzawlin panthei giep hi. </b></div>
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Awle gentah sih nan leh zong kei zong laisim a lunglut vot khat ka hiziehin kalaisim dan neu khat tua laisimte kahantawh nuom ziehin ka gen lang nuom hi. Tami thu pen khanglai laisimte kung a hun kazah khah chieng in zong ka gen zing hi. Pasian leh ka hattuom (Zou Synod)-te deisahna toh Theology khu G.Th apat D.Th tan Senate of Serampore affiliated Colleges nuoi ah kana zou ve sam hi. Kaneu apat kum sawmnga (50), valtan lai kanaziltou chalchal hi. Ka Bible zilsung ahileh kum sawm-le-nga (15)-sung vingveng a suoh hi. </div>
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Tualeh, BD course khu Eastern Theological College, Jorhat, Assam ah taa-ni (two kids) kanei zouin family toh kava zil hi. A mun sat toh sum-le-pai a hamsatna katuoh ziehin, ann tui kinezoulouin atawp ah lai hasimluo a kihi chiengin, TB kaveilaw a, ka tuop an tui liter ni kiladawh zen in kana zil hi. Tualeh, Master of Theology (M.Th)-khu United Theological College, Bangalote ah taa thum ka nei zouin kava zil hi. Kumni course ahi a, kumni ka zilsungin zankhawvah a kalaisimna kigawm leh hathum (three months) bang pha ding in ka gingta hi. Tuabanah, UTC, Bangalore ma-ah, Doctor of Thology (D.Th), kum nga kava zil kia hi. D.Th kazilsungin, zankhawvah a kalaisim hun pen kigen zoulou/kijisaptheilou a himai a, zan chin hun chin khu laisimna kizang bei hi. Pilna siemna ding a Bible zil kihinapi-in, kamawt/ngawllaw dehtah hi. Ahin, BD apat D.Th courses ka zilsung a kalaisimdante kanua etkia chiengin, hichi sim deuleng chiding mawngmawng ka neisih a, ka degrees-te mulou ding hileng zong abawl/simding dan tuon kathei nawn sih hi. Min dahkhat ni asim leh ken dahkal li or nga-tan kasim angai hi. Kei-le-kei kakimudan ahileh, Kei khel a laisiem lou mi tam umding in ka gingta l sih a, ahin Pasian zal a lawchinna katan toutou na ahileh, min kei sim leh deibang in a deilou ziehin un a lawching zou sih uhi. Tuaziehin, theitop in laizilte hing zilphawt leuh Ama-le-ama kipanpite Pasian in zong guolzawlin lawchinna pe jelejl ahi chi khu ka thupi ahi hi. </div>
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<b>14). Koite e laisiem tahtahte khu?:</b> </div>
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Tulai leh nidang lai hun kibahlouna atamta mama hi. Nidanglaiin, laisiemten kham (Job) amu teitei uhi. Ahin, tulaiin tuabang hinawnlou hi. Tulaiin, topper or Gold medalist hizong lechin kham muteitei ding china a umta sih hi. Laisiem tahtah kichite khu koite e? ichi leh laisiem a, sepna sangtah (Etsahna ding- IAS, IPS, IFS, IRS- etc), leh dangdangte hing gelkhie zoute khu laisiem chiding ahita giep hi. Aumzie ahileh, laisiemtah hizong lechin kham hoitah na muzou sih leh laisiem hilou china a suohta hi. Tuaziehin, sepna hoi leh kam hoi mute khu laisiem leh mi lawchingte ahita giep uhi. </div>
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<b>15). Tulai itate/tute uh i chawmdan leh etkawlte uh etphat angai hi. </b></div>
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Tulai nu-le-pate kidemna ahileh tate/tute aneu lai ua pat a school hoipen, fee tamna pen a kaisah a etkawl ding chite ahita hi. Nu-le-pa haudeuten lah car hoipipi toh atate/tute uh nichinin school ah a vathah ua, valah khu mi khat mawpuohna ahita hi. Ngaituona hing umthei khat ahileh- itate/tute khu aneutung ua patin, car hoipipite ah nichin a School kai nate uah ithah un ila uhi. Ahin, amaute ang pichin chieng un, tua a School kaina gari hoipipi ineite (a khente nehguh/tahguhna toh kilei ahingel leh sawtdai lou ding ahiziehin)-uah ang tuongzou na ngel ding uoi le? Tuabanah, kumtawp chieng a result hoi idei leh a School/College kaichil ua apat a theitop a sim pai ding uhi. Nu-le-paten, zong theitop a kum bul apat etkaipi pai ding ahi. Abul a etkaipi lou a, result hing suoh chieng a, ang sang pass lou uh e, ahisih le hang fail khah chiengun ilungthah khum un, a khente ngel khu football peh a kipehpawl bang a um ua, avai gei ahilam amang hil uhi. </div>
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Tuabanah, neilou sasa-in, khopi tuomtuomte ah zong College kaiin i kichawmte uh zong ettha a ngaitua phat a kul mama hi. Lekhasim peilou, mobile phone a kimawlkhop dingte bang gam dang a i kaisah uh a, aphattuomna a um seng sih hi. A khente bang, gamdang a BA/BSC zilna ding in hachin in Rs.7000-10000, kikal bang ithawt gige ua, amauten sim peilou a Third Division pou ah, ang zaw chiengun, a laisim na dingua hachin a ithawtzat uh/ i chawmna za uh khu vangpat umtah private teacher leh NGO lah ah sem nan le uh zong alaw zou sih ding uhi. A khente lah a septhei ding mawngmawng umlou in atawp ah khamthei, guithei ang ching na laiset uhi.</div>
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<b>16). Mobile phone leh tahsa utna tuomtuomte lah apat kituom koi ding ahi.</b></div>
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Tulai igam ua laisim naupangte manthaina leh hinkhuo susietu khu Mobile phone leh technology tuotuomte mankhelna leh addict na khu ahi. I gam ua mobile phone ang kithan apatin ita inaute uh mobile phone hoi pipite ileisah ua, a khenten a zilna uh toh kisai a manpha tah a zahlaiun, atamzawten a mangkhiel uhi. A khenten a hun tamzawte uh mobile phone a kimawlna in a zang bei ua, tuachin a laisimna uah nasatah a ngiem kiehna a tuoh uhi. A khenten lah ngawlpi mai lah ibeisih uhi. Adihtahinn, gen lei mobile phone zieh a lakha siem tamtah miphalou ipung deudeu uhi. Tuate a kipat a nu-le-paten kepbit isawm hamham ding uh ahi. </div>
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Tami, mobile phone ziehin, laisiemna/simna lam uah zong nasatahin ingiem kieh ta mama uhi. Tuamai banah, mithatlouna leh tahsa tuomtuomte a ding in zong sietna tuntu ahita hi. Sangnaupangten hun chin a mobile phone khoina ua, a hunte uh a zah tamnah uh leh maban ah kinepna ding atam seng sih ding china ahita hi. Tubang a, ipeitou zel nah uh leh tawmnou kalsung in China lah a bawl bangun, ‘Mobile Phone Addict-te ading a Rehab Centre’ ang umbaita maithei hi. Thamlouin, lungtang buoina (Mental Hospital/Centre)- chite zong ineibaita ding uhi. Tualeh, Medical Doctot-te, bangin, zong mitlam (eye specialist)-bang na zil le uh khatvei chieng in khawvel a natna thupi pen khat hing hiding khu mobile phone ha etseng zieh a, mitlam hoilouna ang hihkhah ding a zau umta mama hi. </div>
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<b>17). Laina siem a khaamhoi na mu leh siljousie nang a ahita hi.</b></div>
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Tam leitung damsung ading nana in Laisiem khu ahoipen ahita hi. Laisiemlou a hinghaute jong sawt daithei tuonsih ua, innten louten dan jong akitup thei tahtah tuon sih uhi. Ahin mikhat lai ang siem leh asiemna khu koima lahpiehthei hilou ahijieh in gou manphatah asuoh hi. Thamlouin, mi lai ang siem a khamhoitah khat ang nei leh utlou sasa in, ahau dingsa, thamlou in car, building, thuneina/ (power) leh mite jatatna chite in a zuiding hi. Tamte thei in mi ta laisiem neite apate un, “tunin zawng lei zong dachieng in, itate ang lawchin chieng un tam building leh carte khu ei a ang hiding hi” a chi phiu phiau ngam uhi. Tambang in, na nu-le-paten achingam ding uai le? Hoiseng va chia genkhiel/genval umte ngaidam kang ngen ngal hi. Mangpan asimtu zousie hingguoljawlta hen. Amen!!!</div>
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Zodawn Footprintshttp://www.blogger.com/profile/10616656828337992946noreply@blogger.com0tag:blogger.com,1999:blog-6124396467722530665.post-9586052447716101612010-05-26T15:29:00.000+05:302010-05-26T15:29:08.734+05:30Sang Naupangte leh Nu-le-pate kung a Laihah<div align="justify"></div><div align="justify">By Rev. Hangpi Manlun</div><div align="justify"><br />
</div><div align="justify">Awle, khawvel nite hing kihei lamdang jel in adieh in Sangnaupangte ading in I Laisimte uh result suoh hun ang hita sausau alungdam huai isa mama uhi. Adieh in eimite jong Pasian pui na toh Laisiem leh pil pipi itamta ua, nidang lai in 1970s or 1980s lai a Pawl sawm result angsuoh chiengn in eimite itom thei mama ua, a pass sunsunte jong third devision ahi deu pen , a Second division tan tungte pen asang mama uhi. Ahin, tulai in Class X apat MA tan in jong result ang suoh chieng in First division atamta mama a, tulai topper ahisih leh rank ilajouloute pen minadan asuohta mawh hi.Tamte khu Pasian thupha ichilou theisih uhi.</div><div align="justify"><br />
</div><div align="justify">Awle tuin Sangnaupangte leh nu-le-pate maban ding i gen lang ding uhi. </div><div align="justify"><br />
</div><div align="justify"><strong>1. Tupkichien nei ding ahi.</strong> Laisim sang naupang khat in amaban ding atheichet ngai masa hi. Milawchingte hinkhuo i et leh min a carrier ding uh khu Class X ahimasang un aut uh leh tup-le-ngimte anei khinta uhi. Tuami toh kituohin lai asim pai vinveng uhi. Tup kichin neikhu lawchinna bulpi ahi. Thupil in “abulpat dih khu akimkhat jawsa” achibang in mi tupna neite hing lawching teitei uhi. Tuajieh in Sangnaupang laisim in amasa pen in tup-le- hi-ut khat aneimasah angai hi alawchin na ding in. Tuabang tup-le-ngim neiloute pen alawching ngaisih ding uhi. Pawl IX ka sim lai un ka sangshipa un ka tup uh ang dong a, kalwmpa khat un kei sajuak ut ing ang chitalai jang a, ka shiapa uh jong lungthah in ajep law hi. Tambang sang naupang itam jieh un kilaw ching jou lou ahi hi.</div><div align="justify"><br />
</div><div align="justify"><strong>2. Eima hina kithei chien ding ahi.</strong> Tulai in lai isiem uh toh kituoh in mizousie in Science bang ila ua, ahoi mama hi. Ahin, nangma khu lai siemthei na hikhol sih leh minlata chi science chite moh la ding jong hi moh lou hi. Khenkhatte in lah kou khu a tami subject la umlou chipou in subject a moh telkia ua, tuakhu lawsapna bulpi khat ahi hi. Amasa in eima siemna leh hina kitheichien masah a i subject ding tel siem mama apoimaw hi. Kei jong Class X ka sim lai in minlata chiin ‘Higher Mathematic” kava lah phuot a , a Mathematic nadanpen jong ( ngiempen) joulaw pa khu ka buailaw giep hi. Kalomte lah jiehpi in kavala moh a tuabang khu khanmaw boh vot ahi. I gensa bang in mikhen khatte in lata chijieh e, amin hoisah jieh a Subject mohla khu miphahlouna kipatna bulpi ahi hi. Asiemloupi khat in Science subject valah a fail emaw third division pou a jaw sang in Arts hoitah kilah first devison in jou lei imaban ahoi jaw ding hi. Tuajieh in subject lahding telsiem mama akul in apoimaw masa hi. Ahin duthusam ah Class XII tan vang Science lah a aban pen eima tempaina khat jui khu ahoi hi. Ajieh ahileh Competative Exam na ding tamtan khu a basic ahijieh in. Math leh science siemlouta luota jong Cenral service khat ang gel chieng un ang lawching jou leng sih uhi.</div><div align="justify"><br />
</div><div align="justify"><strong>3. Nu-le-paten jong tate guide siem poimaw mama hi.</strong> Tuania Laisiem tamtah lawsapna khu nu-le-pate apat kohmuna/ guide na atahsapna jieh uhi ahi. I tate Sekul or college akaipou leh kilung kim mawh in tuakhu ilawsapna uh chi khat ahi. Tuajieh itate tempeina khu theisiempi apui huai apoimaw hi. Mihing in ilunglutlou khat jil khu lawsap kipatna ahi hi. Etsahna ding mi khenkhatte in Science alunglut ua, seat amulou jieh pou in Arts ahiai commerce subject latamoh leh aduthusam bang in ajil sih ding china ahipai hi. Tuajieh idei leh siemna subject ma lahpai ajilpai chalchal ding ahi. Tuading a nu-le-paten tate siemna theipi a kohmu ding ahi hi.</div><div align="justify"><br />
</div><div align="justify"><strong>4. Kichomdan jong pilvan angai hi</strong>. Eima neisa bangma umloupi a mitten jong atate uh kaisahta chi Shillong e, mundang Delhi lah apong sawlpai ding ahisih hi. Adieh in Class-XII tankhu Manipur ahoi mama hi chi khu manghilou ding ahi. Amavang graduate leh a tunglam pen ahithei liai leh State pulang asimsah ahoi mama hi.Tualeh Laisiem ngellou pongchom khah khu innkal kitoitheina ahi a, imi chompen theichet apanlah ding ahi. Deisah kinei a I inn ilou juoh jen ikichon vang un ahilou dingte khu ichomna nasan lejou a damsung au i chom den ding pawl bang ang um law uhi. Thamlouin, khamthei bawlpi khat chawmkhata moh lei ang nemang ding hi.</div><div align="justify"><br />
</div><div align="justify">Tualeh laisimten jong manghillou ding ahileh nu-le-paten aneivalua ang chom uh hilou chi thei a, laisim ding ihileh lai mama sim chalchal ding ahi. College kaina hi a sildang foot ball e, Music e sildang pou a na lunglut leh alawsamsa na hi chi na kiphoh ding hi. Mikhen khatte’n atate uh umdan ang ahil ua, katapa College kai ve a kava kuon leh a sangshiate un natapa foot ball peh siem mama ang chi ua kada mama a chi hi. Khatpa ahileh atapa khu Music alunglut a minthanna leh nehmuna lah ching joulou in apei suollaw uhi. Ajieh ahileh alunglut louna ding uh alunglut gel jieh in amanthailaw giep uhi. Tualeh neilou sasa leh leiba ba jena mun dang kisawl jong ahoipen sih a, ahin imichompen ahoi akukal leh lah akhawh sih ding hi. Mikhangtou leh ta laisiem neiten naupang chom khu Bank a sum koi toh kibang achiua tuabang chingam ding khop itate ahi uh leh theitop a chawm angai ding hi.Taginalou chawmkhatte ahileh nidanglai in “Nu-le-paten bawi aw hingkhang mengmeng aw nutha dawn aw pathadawn aw, chin la asa ua, tulai in ahileh bawi aw hing khang mengmeng aw nutha patha leh neisateng topkang aw” chila sah thei jing ahi hi.</div><div align="justify"><br />
</div><div align="justify"><strong>5. Nu-le-pate bawlkhiel pawlkhat</strong>. I gensa bang un itate uh khu neilou sasa in BA bang gamdang ah izilsah ua, eipawl in i taten BA ang jaw chieng ua, kham mupai ding leh alawching dan in ikingai ua, tuakhu itate lawsapna bulpi khat ahi. Keima ngaidan in natapa/tanu khu gamdang a BA na jawsah a aban na chomjou lou ding thouthou leh Innlam ah BA jilsah inla ajaw chieng in coaching la ding in Delhi e khat sawl lechin alaw ching bai jaw ding hi. Eiten BA tan ichomjou chieng a lawching pai ding dan in ingai ua, thamlouin gim leh toljong ikisapai ua, abul panpan ihi lam itheisih uhi uhi. Tami theikhiel jieh in itate uh gamdang a BA jou central service gel theilou a inn lam a Private sang shia semdia ang pei uh a ngaita moh hi. Tualeh ita khu BA tan ichom jou leh kham ageldoh theina ding a kumni/kumthum coaching ilahsah jou sih leh a lawching jou sih ding uhi.</div><div align="justify"><br />
</div><div align="justify"><strong>6. Sum-le-pai adeidandan ua piehna/ duotkhielna</strong>. Tulai in nidang toh te in ikhangtouta ua, mun dang gam dang ah itate uh laisim in ikoi jou ta uhi. Ahin nu-le-pate bawlkhiel mama khat kia ahileh neilou sasa in sum-le-pai khu akhut uah ilutsah pai uhi. Etsahna ding in inn aum lai un sum-le-pai kichimongmong akhut uah ipengam sih ua, mun dang a ang um chieng un aloutheilou ahidung jui in akhut uah sum asing sing in ilutsah ua, tuakhu naupang ading in sietna kipatna bulpi khat ahi hi. Ahithei liai leh guardian bang neisah asum-le-paite jong ama uh tungtona hah bang ahoi mama ding hi. Tualeh mundang khu ei gamtoh akibang sih a, siljousie utut a mutheina na ahi, etsahna ding in innlam a damdoi leh zuu imuloute uh khu khopi sung ah deidandan aleithei leh muthei ahijieh in akhutua sum alut chieng un ajang akhiel lou thei sih uhi. </div><div align="justify"><br />
</div><div align="justify">Thamlouin, deisah kisa in Mobile hoipiipi, Laptop leh Bike chite bang ileisah ua, amauten lah a Mobile leh a Laptopte bang uh laisim lou jen a sun ajan laa ngaina leh milim hoiloupipi etna in akijah ua, tuakhu amanthaina uh khat ahi hi. Tualeh i bike leisahte uah, amaute in College kaina a janglou in nungah helna leh Party peina bang in akijah jasop ua, tuakhu guoljawlna itante uh imanthaipina uh chi khat ahi hi. Tuajieh in Mobile hoipipi leh gari chite bang jong aloutheilou ahisih leh pong leisah lou khu tate khantouna ding ahi jaw hi. I deisahna lam uah imanthat law jel jel uhi. Nidanglai in Delhi a laisim khat bang apa in bike chite leisah sih henla, lai hoitah in sim leh IAS jouva kichi khat ka ja kha a da um mama hi. Eiloi toh kibanglou khat igam a MLA khat in atate Bangalore ah College akaisah a bike chite leisah lou in Scooter hoilou khat me leh akulleh poimawte leina ding aleisah akichi a etton tah kasa mama a apa leh atate, nikhat ni chieng in adeidei uah hing taijou thou ding uhi. </div><div align="justify"><br />
</div><div align="justify"><strong>7. Theitop apan lah tah zet angai hi</strong>. Tulai pen ipi leh pute hun laibang ua, samat , galmat , lou haw sing puoh kidemlai hitalou in lungtang leh laikung (penmuh) a nehsuilai hita hi. Ipu ipaten sa huja kamat, ganta hujat ka khoi, chileh bu-le-bal akhamte khu mithupi leh mitungtuang ahi uhi. Tuate khu eite ading in umzie umta lou china ahita hi. Tualai peh AK 47 tangsang leh namsau, teipite sang in jong pen muh in na asemthei jawta hi. Tuajieh in laisimtheite in simtahtah sim ding ahi. Kimolna dan leh time past na dan laina sim leh mina pha ngaingai sih ding hi. Tualeh adaum mama kia khat ahileh Pa tamtahten atate uh ama uh sang a Laisiemjaw a siemjouta lou in ta tamtahten apate uh siemna pilna phajouta lou a i um moh uh khu ada um mama hi. Khang kisam ding ihi uh china ahipai hi. Na pa sang a laisiemna ana san johlou a, natate nang sang angiem joh leh vang adaum lam china ahita hi. Nu-le-pan a chomjou ding tate tata lah alawsam pen kihitamoh in adaum mama china ahi.</div><div align="justify"><br />
</div><div align="justify">Tuajieh, in lawchinna ding in nule-pate leh asimten theitop suatahzet ahunta hi. I gensabang un tulaipen first devison chite jong phatuom nonlou in atopa pangloute adingin lampi a um non sih hi. Tuajieh in theitop a simtah jet ahunta hi. Akukalte khu hing lawching teitei uhi. Etsahna ding amin uh hing louta moh leng i SDO nu uh leh Dr. David Lalpite khu kei mi theite lah a laism tai mate ahi ua, tuin alawching tuohta gel uhi. Amau gel laisim pei bang in eite jong sim pei lei ama uh tunna tung jou sih lei jong mi kipha chiet ding hi. Thupilin “Ama leh ama kipanpite Pasian in jong Panpi” achi khu adih hi. Kei mimal ngaidan in a bright kisa a laisim peiloute sangin apongpan ten Bible gen bang in apong lah jaw un alawching jaw uhi. Tualeh gentah sih leh jong Laisimna lam ah ken jong gen ding kaneive a, 1996-1998 sung in Eastern Theological College, Jorhat ah B.D kasim a, kijawng mama in neh-le-tah hoilou ban ah a climate asat seng ban ah Lai kasimluot jieh in ka tuop ah TB kaveilaw jen hi. Tualeh 2001-2003 sung ma in United Theological College, Bangalore ah M.Th kasim kia a kumni sung a jankhuovah a kalaisim na kigom leh hathum bangphava ka chi hi. Tuin Ph.D or D.Th kasimkia asun ajan aka sim leh jong naisai tuohsih na lai hi. Nang gen ding bang na nei eile? Laisimna lam ah. Pasian jal in kisiana ding neilou a lai kanasim pen ka lungdamna mama khat hi. Kou Pasian thu simte bawn in tambang a kasim uh leh noute alesawm a na sim uh angaina lai ding hi.</div><div align="justify"><br />
</div><div align="justify"><strong>8. Pankahwm hunta hi.</strong> I innsung alaisiem khat aum leh abe aphung e ahisih a Nam ajong pankhawm a chawm ahunta ahi. Namkhangtoute apangkhawm in kisom dal siemua tuachiin ang lawching uhi. Adieh in ei Zoukampaute khu IAS, IPS Leh IRS chite aneinailou Nam ihina lai vevaw ua hasiet um mama hi. Mi apata, auta ua aum laiua ei inam buppi a jong aumnailou chipen Laisimte ading in theitopsua hun hi. Nangkhu Zoute lah ading a IAS, IPS, IRS masa pen na himaithei ding hi theitop apan lah hun ahita hi. Ahin ada um mama khat ahileh tulai ilaisim khenkhatte Delhi lah aduthusam uh ahileh Singngat Constituency a MLA dinding chipou ihoulim thanopna uh hileh kilom a da um mama hi. Kumnga sung lal ding sang adamsung lal ding tupjawh ding ahita hi.</div><div align="justify"><br />
</div><div align="justify"><strong>9. Felluot/taimatluotlou ding ahi.</strong> Laisim na hisung a na fel luot leh dacheing in a fellou pen na hi ding hi. Ahitheitan a laisim sung a activity tamtaluo ajong pan lou ahoi hi. Laisim hun khu leadership siem hun ahilai jang sih hi. Laisiemphot leteh leadersa na hileh tah hi. Ahitheitan ashini mani leh khotang ajong laisiem hun sung akikang koi ahoi hi. Thamlouin Pasian thu ajong kijah dingma ahilai in na laisim ding don lou jen a kijahlou ahoi hi. Etsahna din exam kuon a lajil, khawmpi va haw leh jankhuovah avathum, camp leh crusade chite kijah tamseng jong ahoi tuon sih hi. Biehinn kai hun kai a, Biblete sim jel aum ding ahi jaw hi .Ahin Pasian manghil jen a sim ding china hituom sam sih hi.</div><div align="justify"><br />
</div><div align="justify"><strong>10. Laina siem leh siljousie nang ahita hi</strong>. Tam leitung damsung ading nana in Laisiem khu ahoipen ahita hi. Laisiemlou a hinghaute jong sawt daithei tuonsih ua, innten louten dan jong akitup thei tuon sih uhi. Ahin mikhat lai ang siem leh asiemna khu koima lahpiehthei hilou ahijieh in gou manphatah asuoh hi. Thamlouin mi lai ang siem a khamhoitah khat ang nei leh utlou sasa ahau ding, car, building, power leh mite jatatna chite ama hisa ahi hi. Tamte thei in mi ta laisiem neite apate un, tuin jawng lei jong dachieng in itate ang lawchin chieng un tam building leh carte ei ading ahiding a chi phiu phiau ngam uhi. Eiten ichingam diai le? Mangpan asimtu jousie eiguoljawlta hen.</div>Zodawn Footprintshttp://www.blogger.com/profile/10616656828337992946noreply@blogger.com0tag:blogger.com,1999:blog-6124396467722530665.post-55948190749340739362009-09-28T18:25:00.000+05:302009-09-28T18:25:39.066+05:30ZPC Bangalore honna toh kisai a lungdam tutna- Rev. Hangpi Manlun, Incharge Pastor ZPC-Bangalore<br />
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Amasapen in Pasian mapuina toh Zou Presbyterian Church-Bangalore honjaw ahina toh kisai in tam anuai amite kung ah kipahthu ka gen ut hi.Amaute tahsa gam ihilai jieh in muthei hattuom ah pawltuomtuom dan khat ahiphot ua, ahin mutheilou hattuom ah Khrista Jal in akibang ihi ua, thamlou in sapten “like minded” achite uh kei ading in ahi uhi.<br />
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1. Zolengthe Editorpu in ka minsiet khah ding bang ang na dipkuotpi mama in jong ang jaupi mama a, Pasian jal a tutan bangma thusie lawmlawm a umlou tah in ama jong adipkuat na pha jou hiel hiel hi. Zolengthe Sms ban ah website ah hoitah in ang suosah a khovel pumpi a Zoutaten na muthei pai uhi. Tambang chi leh nam ngaina leh mi fel i neikhah pen Zou vontoite ading in kiletsahpi tham ching hi. Pasian in vangbuohta hen.<br />
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2. Rev.Henkhothang Tungnung, D.Min Student USA khu bang chihlai pou a Pasian thu a ka kikuppi thei leh hing guide tu in jong na bawl kinkin in khopi ah hattuom nei hun hita chiin ei tohtoh a ama tung ah jong pawlpi sih-le-tang in lungdamthu ka gen hi.<br />
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3. Rev Lalpu, MELC Delhi Pastor in in jong telephone tungton in ang lungdampi thu ang gen a, amatung ah jong kipahthu ka gen a, tulai Pastorte leh nidanglai Pastorte vang kikhiata vot e maw, nidang lai in pawlpi khat in Hattuom ahonding leh adangte jong kitahla in kitunkhum vapuol bang ihiua, tuin pen kipatattuotheita ihi ua khangtou mama ihita uhi.<br />
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4. Rev Hau Samte, tulaitah a Korea Methodist member sanggiet vel lah a Pastor na va sem ka loi hoitah in jong lungdampina thu eithot a lungdam mama ing, ama tung ah jong lungdamthu pawlpite sih-le-tang in kigen hi.<br />
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5. Rev.Thainkhanlal EOC, Pastor Bangalore khu ka doh masahpen pawl ahi a,aman phut kinkin un chi in angtoh a,tha angpia mama a, jong ahon ni in amemberte toh ang uop hoi mama uhi.Ama tung ah jong kipahthu kagen hi.<br />
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6. Rev.Tunson Tunglut, EBC Pastor Bangalore khu imi isate Bangalore a na huaituptu leh na siempi chingtu kichi leh kichi khiellou ding hi.Aman jong hattuom ding ding ang deisahban ah imi isa Pasian dan akitengloute bang na ngaikhoh in nivei thumvei kitengsah ding in ang gen a ama leh amemberte bang in hoitah in ang uap ua amaute tung ah jong lungdamthu ka gen hi.<br />
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7. Rev. Father Mark Thangkhanai in jong aumna Australia pan in Zolengthe tungton in ana sim in lungdampithu angthot vevaw a, ama tung ah jong kiphathu ka gen hi.<br />
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8. Thamlou in Bangalore a, Zomite kipawlkhawmna Zomi Christian Fellowship Bangalore lamkaite bang in jong ang lungdampi mama ua, silpieh sum tanpha toh ang phung vuh ua maute tung ah jong kipahthu ka gen sonson hi.<br />
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Alalelam dai ah ZPC mi lehsa, thamlou a pawlpi min a hamphatna mua mudang gam dang aum law jojen khenkhatte bang adem in apangthei ua chijat huai leh lamdang chilou ngal gen ding dan ka thei sih a, “Pawlpi ngaina theilouten Pasian jong angaina tahtah sih ding ua, Pawlpi nu-le-pa a jangtheiloute in jong Pasian jong Pa tahtah in ajangthei sih ding uh” chi khu ka gentheitop ahi hi.Tampen koipatat i utna leh deina ahilaijang sih a thu umdan gen na ahijaw hi. Koi in hingpatat sih leh jong Pasian na pen apeitou jeljel ding hi .Eite shi jouchieng a jong Manggam na pen apeitou jing ding ahi chi manghil sihva uai. Genkhel genval aum leh kingaisiemvai e.Zodawn Footprintshttp://www.blogger.com/profile/10616656828337992946noreply@blogger.com0tag:blogger.com,1999:blog-6124396467722530665.post-84690911307705631762009-09-17T18:15:00.001+05:302009-09-17T18:16:00.199+05:30BANGALORE A ZOU PRESBYTERIAN CHURCH HING PIEN KHIEHDAN LEH HONNA REPORT TOMKIMBangalore leh India khopi mun tuomtumte a hattuom ding ding khu hunsawttah akipat in Synod lamkaite lunggul, thumna leh houlimna ahi jing hi.Tuaban ah, Bangalore a imi isate’n jong munkhat a Pasian biehkhom ding leh kipawlkhawm ding na lung gul uh in, apeisa dated 12, February 2006 in Zou Christian Fellowship-Bangalore chin ana ding ua, kumkhat dettah phiel nuom tah in ana kipawl khawmthei ua, ahin bul-le-bal det leh lamkai ding Pastor chi bang ana neithei lou jiehun ana dingdet jou lou asuoh uhi. Ahin hun leh nite hing peitou jel jel in bangchih chieng in iminam min leh iham iapute in Bangalore ah Pasian ibethei diai chi in thumna tamtah nei in lungulna ana nei chiet ua, mi tam tah apat ngaidan kija dung jui in kipawlkhawmna ding na phu mai bang ana lunggul ua, ahin tambang na pen eima chomngaina leh tahsa vai ahilou jieh in an kipan doh thei sih chi ding ahi hi.<br />
<br />
Tuachiin kei jong Pasian leh hattuomte deisahnate tang in United Theological College, Bangalore ah Doctor of Theology zilna ding toh kisai a entrance test nei ding in tukum February in kava tung suh hi.Tuachiin, Zomi Christian Fellowship leh Mizo Christian Fellowship ah kava kikhom jeljel a, tuanah eimite khu za val bang umlei jong nasem silbawl ngentang akihijieh in, amaute ading in Sunday chite khu leave(suty) munahsang in a buai ni uh ahi chiet a, biehin kaithei khu mi nga jong phalou phiel in a ki um hi. Aumdan ahileh Bangalore ah kum 10 bang um le uh jong Pasian ni a kikhopna ding hun mulou ding ngentang ahi ua,tamna pat in Pasian in keima lungtang ah veina leh puohnatna lien tah ang guon in ka thei a, “Chingtu ding neilou belamte” bang in ngaituana ang neisahta hi.Tualeh gingtha va siemjou sih lei jong imi isa Khristian hisate beh suidoh a mansuao lou ding poimawna lientah ahing umtou jeljel hi.<br />
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Tuachiin lawm-le-guolte leh Synod nu-le-pate toh kithujah leh ngaidan kikumtou in thumnate toh kibaw juitouin, Dated 26, July 2009 niin Ka umna UTC, Quarter ah Meeting kibawl in tam anuaite thumang tah in ang peikhawmthei uhi .Amaute<br />
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1.Pa Soson 2. Pa Hauneithang 3.Tv.Thangkhanlal 4. Pa Soiminthang 5.Tv.Langminthang 6. Tv.P. Thongkholian 7.Tv.Khakhai 8.Ms.Muanching Manlun 9. Elle 10. Bliss 11.Tv.Kamhauthang 12. Tv. P.Hangmuanlal 13.Tv.Manglian 14. Tv.Muanthang 15. Tv.Max.Ginlianthang 16. Lunmung 17. Khupsuanhau 18. Nu Maman 19.Nu Rebekka leh adangdangte ahi uhi.<br />
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Tam meeting ah Rev.Hangpi Manlun in Convenor hina la in, Pa.Hauneithang Secretary apang in meeting pat ahi. Hunpatna ding in nungah Muanching Manlun, in thumna nei in committee pat ahi .<br />
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Tualeh Rev.HangpiManlun in memberte a chielna banga thumang tah ang peikhawmna tung uah kipahthu genna leh vaidona nei in, pawlpi um poimaw sah dan leh imi isate aveidan tomkim in mipi peikhawmte masang ah a gen a, tuazou in mipi peikhawmte ngaidan lahna jong nei ahi hi.Ngaidan gen jousie akipat in Hattuom phu hoisahthu jah ahi a, ahin bangma thutop (finaldecision) lahthei ahilou jieh in committee kia chieng gen a fesah l ding in koi ahi hi. Tualeh eimite pen mi kiphal leh bang ahiai khat ibawlchieng ua, bang ahiai nehkhomna khat a um lou leh thupi ching a ngailoute ihijieh un Pa. Soiminthang in Meding (Sa) tuoh in Nu Rebekka in anntang tuoh in committee peikawmten annkuong sawhkhawmna jong amaute kiphalna toh kinei hi.<br />
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KIMUTUONA NIVEINA<br />
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Committee niveina dated 28 July, 2009 10: pm Kei Quarter, U.TC ah neikia ahi hi.Tam committee a member peikhawmte.<br />
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1.Rev.Hangpi Manlun 2.Pa Hauneithang 3. Pa Soiminthang 4. Tv. Max. Ginlianthang 5. Pa Muan Zou 6.Pa Henry 7. Tv. Ginmuanlal 8. Tv.Langminthnag 9. Tv. Lialian 10. Mimin Zou 11. Khuolianmang 12.Tv.Thangpi 13. Nu Maman tea hi uhi.<br />
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Tam committee ah hattuom phu leh phu lou ding thu nguntah in hunsawttah genkhawm ahi nua in, phu ding in lemsah ahita a, tuachiin dated 28 July, 2009, 10:45pm in Zou Presbyterian Church- Bangalore phu ahita hi. Phu ahitoh kituoh in tam anuai ate khu lamkai ding in tel leh guot ahita uhi. <br />
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Amaute :<br />
<br />
Chairman: Pa Soiminthang <br />
Vice Chairman Pa Muan Zou <br />
Secretary Pa Hauneithang <br />
Asst Secretary Tv.Max. Ginlianthang <br />
Finance Secretary Tv.P. Hangmuanlal <br />
Treasurer Nu Rebekka <br />
<br />
Adviser dingte: Elder M.Letkhanthang leh Rev.Hangpi Manlunte ahi uhi.<br />
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ZPC-Bangalore phu ahitah jieh in Synod lamkaite jong theisah pai ahiban ah confirm angbawl ding ua nget ahi dung jui un amute jong hing kihong in akin kin in angngaitua ua, bangkim ang lemsahpi thei uhi.<br />
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Tualeh tam Meeting ah Tv.P.Thongkholian in Saa (Meding) tuoh in Nu Maman in anntang a tuoh in committee peikhawmten annkuong imkhawmna jong kinei in memberte’n atung uah lungdamthu kigen hi.<br />
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Meeting thumveina<br />
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Dated 19 August, 2009, 7: pm in UTC Quarter ah kimutuona thumveina nei ahi kia hi. Tamna member peikhawmte:<br />
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1. Elder M.Letkhanthang 2. Rev.HangpiManlun 3. Pa Soiminthang<br />
4. Pa Hauneithang 5. Tv.Max.Ginlianthang 6. Pa Muan Zou<br />
7.Pa Soson 8.Tv.Langminthnag 9.Nu Mamante ahi uhi.<br />
<br />
Tualeh tam committee ah ZPC- Bangalore honna mun ding leh Synod lamkaite vaidawn ding dante akingaitua pen deu hi.Avaisaite apat report mu ahidung juiin Dated 14, September, 3:00-6:00 pm sung a, City Harvest, AG Church, Hennur Deppot Biehinn honna anei ding in phasah ahi hi.Tamte khu memberte pankhawmna leh adieh in adviserpu Upa Letkhanthang in feltah leh hoitah a hing saipieh jieh in ama tung ah committeete kilungdamna mama hi.<br />
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Committee in angansie dung jui in dated 11, jan dah 11:00 Pm ah Bangalore Airport ah Moderator leh Secretary vaidawnna Uap M.Letkhanthang leh Rev.Hangpi leh Muana ten avanei uhi. Tauchin ajing ni Pa. Thangpu lamkai in inn vena akineipai ngal a jing kal dah 7:00 AM kuonpen nitah dah 8:00 Pm bang in akitung kia pan giap hi.Thamlou in a umsung teng uh leh ahonni tanpha in inn vena leh mite thumsahna kineitou pen lamkaite jong kisitlou kei in ami asate uh angaikhohna jieh un gim leh tawl khawhsa lou in apangveva ua, tuakhu silthupi leh chiemte tah khat ahi hi.Tualeh Pasian nitah dahthum in Zomi Christian Fellowship ah Moderator pu in Pasianthu gen nei in tuanah member auapthei ten va ki-uop hi.<br />
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Tualeh Pasian ni nitah 6:30 Pm in UTC, Quarter ah ZPC-Bangalore lamkaite leh Moderator leh Secretary toh Joint Meeting a kinei hi. Mailam a kalsuontou na ding a kul-le-poimawte genkhawnna akinei a kisel leh buaina umlou in ngaidan kibang tah leh kideisahtua in kijouthei ahi. Tam Committee ah Tv.Muamuan Manlun in Me ding (sa) tuoh in Nu Rebekka in anntang tuoh in committee ten ang kuong kisawhkhawm hi.<br />
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ZOU PRESBYTERIAN CHURCH- BANGALORE INAUGURATION (HONNA) PROGRAM KIJAHNA REPORT.<br />
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Ani : 14, September, 2009 Ahun : 3:00-6:00 Pm<br />
Amun : City Harvest AG Church, Hennur Deppot.<br />
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Detailed Programe<br />
<br />
Conductor : Chairman / Secretary ZPC-Bangalore <br />
Opening Prayer: Mrs.Maman <br />
Special no. : Ms. Muanching Manlun <br />
Wellcome speech: Elder M. Letkhanthang Adviser ZPC-Bangalore <br />
Zou Presbyterian Church Honna leh Committee memberte adia thumsahna: Rev.Awnkhankhup Moderator, ZPCS <br />
Thawlawm lantu: Rev.Tunson Tunglut EBC. <br />
Special no: Elizabeth Munluo. <br />
Short speech: Rev.HangpiManlun <br />
Special no. Indira Nagar Male Voice <br />
Message : Upa M. Kamzadou Secretary (Sr) ZPCS <br />
Sacrament Service by Moderator ZPCS <br />
Vote of thanks: Pa. Muan Zou, Vice Chairman ZPC-Bangalore <br />
Benediction: Rev. Thainkhanlal EOC <br />
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Tualeh ZPCS lamkai vaihawmte in kiphaltah in tam inauguration nia jahding in dangka Rs.10000/- (Singkhat) ang pia ua, tuate toh neitah khenkhat kilei in iprogramme uh lawching tah in kijangthei hi. Tualeh Committee masa a ZCF, EBC, EOC leh GILEAD Minstryte chielding a thupuosah ahibang in akichiel a, ama uh in jong tomngaitah in ang uop uhi.Thamlouin, Tv. Chinkhanlun in ZCF sil-le-tang ih thugenna leh hanthwanna hing nei thei in kipahpina silpieh ZCF min in Rs.500/- in ZPC-Bangalore phungvuhna nei hi.Tuaban ah Rev. Tunson Tunglut EBC, in jong pawlpite sih-le-tang in hanthawnna hing nei in, amaban ah Rev.Thiankhanlal EOC in jong deisahna leh kipahpina thu hing gen pieh hi. Tualeh ZBA Pastor Zamliankhup M.Th in jong lungdampina thugenna hing nei hi.<br />
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Tualeh Mr. Khamchin Tunglut, EBC Music Director apatin phatna la ngaikhieh ahia, BBBC&S student Biehpi leh alawmpa leh Tv. Langminthangte apat in Phatna la ngaitahtahte ngaikhieh ahi.Tualeh Unau EBC, EOC, ZCF member tamtah in jong ang uap ua kilungdam in kilimtuom mama hi. Tualeh Pasian lungsietna toh hattuom hon ahini in silpieh sawm-a-khat Rs.10790/- (sangsawm leh za sagi leh sawmkuo) angluthei ngal hi.Tuaban ah tuohkhawm Rs.1128/- (San leh za leh sawmni leh giet) dawnkhieh ahi hi.<br />
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Chiemte tah pawlkhatte:<br />
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1. Pasian puina kinem in kalchin Thawleni (Tuesday) dah 4:00-6:00 pm ah City Harvest AG Church, Hennur Deppot a ZPC min a kikhopna nei jing ding chi ahita hi.<br />
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2. Tualeh mundang a hattuom a kiphu chieng in buaina leh thusia la sia atamthei mama a, tutung in Mangpa puina toh thusia lasia jah ding umlou in akihongthei a lungdam huai in Pasian puina chiloutheilou ahi.Thamlou in, innlam apawl tuomtuom a um hinalei jong tam hattuom kihongtha khu Zoukam paute jousie huopin in akipangthei a, keima mudan in innlam ZPCS a member na hiloute khu aumding deileh ahapan pen in apang ua, tamna pat in laphuohtu in, “Van Mang naubang akana ah alamdang tuom sih uh” achi khu atahtah in akimuthei hi.Pasian in thupina tangta hen.<br />
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3. Tualeh tam hattuom kihongtha khu a enkawltu khu Zou synod hijong leh koima kideidan leh nangkou kichilou in Bangalore i umsung teng ua, munkhat a iham ipau a Pasian ibiehtheina leh tahsa hagau a Zoutate ikihuaina ding uh khu a tup leh angim ahijieh in kihong tah a peitou jel a, thamlou in ZOMI CHRISTIAN FELLOWSHIP nuaia jong Unit (Active member) hichiet ding khu lamkaite deidan ahiban ah, ZCF policy leh programme chite toh jong kikalsahlou ding khu lamkaite tup-le-ngim ahi toupeh hi.<br />
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4. Tu-le-tu in ZPC-Bangalore in zong Zou Synod nu-le-pate deisahna toh van neitah tambang in aneite chiemte ahi hi.1 Acoustic Guite khat, 2.Offering bags ni, 3.Sacrament trays ni leh anou 100, 4.Register bu khat, 5. Cash books ni, 6.File covers nga 7.Labupi sawm 8.Receipts bu sawm 9.Khanglai labu ni, 10. Constitution bu chite ahi hi.<br />
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Tuaban ah Laphuohtuten “Kingai man a kihoutangthei lah hisih hai a” achi bang un, kikhen hun hingtung in dated 15, jingmong in kikhenna leh kivaihana Annkuong Moderator, Secretary, Rev.Thainkhanlal, Upa Letkhanthangte toh UTC Quarter ah nein lamkaite Upa leh Pastorpa lamkaina toh Rail Satation ah vaha khia in amaute jong Delhi lam juon in ang peisanta vangvang uhi.Atopna ding in tambanga programmete lawching tah ajaw ahitheina jieh khu ibieh Pasian jal, leh Synod vaihawmte leh amun a mite kihonna jieh leh ahttuomte thumpinate jieh ichilouthei sih hi. Genkhiel gen val leh kilawmlou tamtah genkhah aum leh asimtu jousieten nang ngaisiem uh kahing ngen hi. Ahoi apha umte Pasian in thupina tangta hen. Amen.<br />
<br />
- Report by<br />
Rev.Hangpi Manlun<br />
D.Th Student, UTC, BangaloreZodawn Footprintshttp://www.blogger.com/profile/10616656828337992946noreply@blogger.com0tag:blogger.com,1999:blog-6124396467722530665.post-66159378652172981372009-09-17T18:11:00.000+05:302009-09-17T18:11:51.257+05:30Bangalore Zomi Christian Fellowship tuom sese, adang toh ki bang lou<div class="separator" style="clear: both; text-align: center;"><a href="http://3.bp.blogspot.com/_zi6ZeAe0XNE/SrIuc6PrdNI/AAAAAAAAbDw/-t82G2BmyAU/s1600-h/Rev-Hangpi-Manlun1.jpg" imageanchor="1" style="clear: left; cssfloat: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" mq="true" src="http://3.bp.blogspot.com/_zi6ZeAe0XNE/SrIuc6PrdNI/AAAAAAAAbDw/-t82G2BmyAU/s320/Rev-Hangpi-Manlun1.jpg" /></a></div>- Rev.Hangpi Manlun, D.Th Student, UTC, Bangalore<br />
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Bangalore Zomi Christian Fellowship leh mundang ate kibahlouna kamudan tomkhat ka hing kum nuom hi. Pasian leh hattuomte deisahna toh 2001-2003 sung Bangalore ah Master of Theology (M.Th) zil in United Theological College, Bangalore ah ka va um a, tualai in Bangalore ah Zomi Christian Fellowship ah ei Zomi a kikhaikhawmzousie kitel kim hi. Innlam a hattuom kichi mongmong kimukhalou in, nuom mama chi ding ahi. Thamlouin, Pastor zong kineijou in unau kawllam (Mynmer) te bang a tam mama uhi.<br />
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Ahin tukum January in Doctor of Theology entrance test bawl a kava pei kia leh na kikhel mama in, asie chia kagen na hilaijang lou in, hundang toh na kibang lou a tuate neukhat ka higntah lang nuom hi.<br />
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I khantouna uh khat hi dingin zong ka ngaitua a, innlam a hattuon Evangelical Baptist Convention (EBC), Evangelical Organization Church (EOC), GILEAD leh Green Hill Minisitry chite na umta jengjung moh uhi. Tuate jousie lah amemberte khu Zomi Christian Fellowship nuai a active member hi veve in, amau lemtanna hun khat a kikhopna aneichiet ua, Pasian ni nitah 3-5 Pm in Ebenezer Church, Bangalore Centre, MG Road ah Zomi Christian Fellowship min in ka kikhop chiet nainai uhi.Thamlouin, tamna pawlpi dan in kidding leh jong ZCF ah member kihichiet in nopni dani a ki-enkawl khawmding in ki umkhawmthei hi.<br />
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Aumdan ahileh dual membership kineichiet china ahipen mai a,tamte i etleh Zomi sung a Zou kam paute (Zou) te lou ngal i Zomipite hattuom leh Organisation a ding chiet uh china hipen mai hi. Tualeh imite lah (Zoute) 99% (percent) khu na sem akilaw, Pasian ni leh kiginni a leave mutheilou ngen tang ahi ua, Bangalore ah kum sawm um le uh jong Pasian ni a kikhopna ding hun lemtang mutheiloute china ahipai uhi. Pasian biehna ding hun neitheilou, sacrament ne lou ding leh Pasian thu ja lou ding te ahita uhi.Tuate khu awlmaw huai leh puohnat huai mama khat ahipai uhi Thamlou in biehinn kaitheilou aumpen lemtang sa a utut aum nuom jong aum ngal ua, tamte ading in Pasian a Biehna hun ding khat uh a suty uh toh kituah a bawlsah a Pasianthu hilkhu hattuom dinsan leh mawpuohna ahita hi.Tuachiin ZPC in jong atamjawte suty mutheini ding Kalchin Thawleni (Tuesday) ah City Harvest AG Church ah 4-6pm sung a kikhopna nei ding in thupuosahna akineita hi.<br />
<br />
Tualeh mundang toh akibahlouna kia ahileh ki-etdangna umlou kei in Zomi Christian Fellowship ah kipang khom nainai in, Programme bang kim jong ZCF toh ikisuhbuaisah lsihpou leh alemtang khat suoh china ahi pai mai hi.<br />
<br />
Tualeh ZOMI CHRISTIAN FELLOWSHIP in lah pastor tulehtua neita di lou ahiban ah fellowship ahi mohchieng in kiteng nuom, baptistma tang nuom leh damlou hamsat khat imiten tuoh leh jong buai huai ding abahtah jieh in leh mi ama member leh berlou umthei ding ahitah jieh in eite jong kikaikhop hing ngaita chi ding ahimai a, ZCF in jong tambang akikai huaina pen jada senglou in kikai huailouthei lou asuohta hi.<br />
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Tamte jieh in Zou Synod in jong imi isate i kaitup ngai ding hi chi lung gelna anei chi ding ahipen mai hi. Ahin milah ah akikhentham akihilou jieh in Bangalore i umsung un i ham ipau in Pasian phat in alasa khom lei chi lung gelna ahijieh in koipou lungluttah Bangalore i umsung ua hing pang chiet ding in ngaina tah in ikichiel sonson hi.<br />
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Thamlouin, tambang a kikaikhomna mun danga um chieng in buaina leh kikhennate apiengthei leng a Bangalore umte ahileh kilungpi chiet in tunin dong in gen leh sah nei ki-umlou in aki-umthei a Pasian puina chiloutheilou ahi hi. Pasian in thupina tangta hen.<br />
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Tuajieh in koipou uleh naute aumdan na theisiem ding in jong ka hing ngen ngal hi.Tualeh kou asung aumte sang in nou apawlam aumte na buai jaw uh abang a, tunidong in asung aumte lah ah gen leh sah aum seng sih a, ahin Pasian thu pen asung ate sang in apuolamaten abuaipi jelmong ahi hi. Pentecost ni in jong apuolam enten “Zukham hiva uh a chi ua, Jesu nua juiten Sacrament a neh chieng un Sisan leh misa ne in” ana kingohthei hi. Pasianthu pen atuompi khat suoh hi.Mangpan thupina tangta he.Zodawn Footprintshttp://www.blogger.com/profile/10616656828337992946noreply@blogger.com0tag:blogger.com,1999:blog-6124396467722530665.post-22356502346368604142009-06-13T18:53:00.001+05:302009-06-13T18:55:33.601+05:30Ministry and Family photo<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiPAFNXgE93ruS5KF3dISrUriPYYBM9S8b-CuFJb5WTyV0rcZ1sUcgJJ6ZBnEX_bXDraBaWW-4QjCYjrlZTsZ4WU9OoRcg9WFm-bPnPxvBapAevvPpEJETR051ENaaZWBCy-TsCm672wvG9/s1600-h/Rev+Hangpi+Manlun+%26+family.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 400px; height: 265px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiPAFNXgE93ruS5KF3dISrUriPYYBM9S8b-CuFJb5WTyV0rcZ1sUcgJJ6ZBnEX_bXDraBaWW-4QjCYjrlZTsZ4WU9OoRcg9WFm-bPnPxvBapAevvPpEJETR051ENaaZWBCy-TsCm672wvG9/s400/Rev+Hangpi+Manlun+%26+family.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5346802408568554690" /></a><br /><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjPbneclc3_l1IrzavE6xMw3qv6mX06mMJoVSTKZ2mcQUDaZDjL1UjzQHD6g9heEwqekBR3i54pSvPUPKofNZFgWk4CRKRw2f11KiYRsWF9ggznT7wWGzWUBwq-TYyuCtLKNBz4yz4ly-Rn/s1600-h/Rev+Hangpi+Manlun.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 400px; height: 256px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjPbneclc3_l1IrzavE6xMw3qv6mX06mMJoVSTKZ2mcQUDaZDjL1UjzQHD6g9heEwqekBR3i54pSvPUPKofNZFgWk4CRKRw2f11KiYRsWF9ggznT7wWGzWUBwq-TYyuCtLKNBz4yz4ly-Rn/s400/Rev+Hangpi+Manlun.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5346802406063249346" /></a>REV. HANGPI MANLUNhttp://www.blogger.com/profile/13013778608928952394noreply@blogger.com0tag:blogger.com,1999:blog-6124396467722530665.post-23570189289795321632009-04-15T23:23:00.004+05:302009-04-15T23:38:26.055+05:30KHRISTIAN NUPA HINKHUO NUOM<p class="zemanta-img" style="margin: 1em; float: left; display: block; width: 210px;"><a href="http://en.wikipedia.org/wiki/Image:Family-bible.jpg"><img src="http://upload.wikimedia.org/wikipedia/en/thumb/7/7f/Family-bible.jpg/200px-Family-bible.jpg" alt="An Antebellum era (pre-civil war) family Bible..." style="border: medium none ; display: block;" width="200" height="280"></a><span class="zemanta-img-attribution">Image via <a href="http://en.wikipedia.org/wiki/Image:Family-bible.jpg">Wikipedia</a></span></p><span style="font-weight: bold;">- Rev. Hangpi Manlun, Simveng</span><br /><br /><span style="font-weight: bold;">1. PULAAHNA</span><br /><br />hangpi_manlun.jpgAwle, i thupi Khristian Nupa hinkhuo igen masangin Khristiante Kitenna thu igen masa ding uhi. Thupil khatin, “Kitenna bulpat dih khu Vangam cheplawhna ahi a, ahin abulpat dihlou khu gotmun cheplawhna ahi <a class="zem_slink" href="http://www.hamifkad.org.il/index.asp?catID=1377&siteLang=2" title="Ahi (political party)" rel="homepage">achi</a> hi.” Pasianin zong kitenna khu na ngaikhoh in Eden huon ah Adam leh <a class="zem_slink" href="http://www.evite.com/" title="Evite" rel="homepage">Evite</a> na gawmin, Jesu ngei in zong Kana khuo kitenna ava uapin tui uain asuohsah hi (<a class="zem_slink" href="http://en.wikipedia.org/wiki/Proton_Gen-2" title="Proton Gen-2" rel="wikipedia">Gen 2</a> & John 2). Tualeh kitenna khu pualam leh tahsa kideina jieh mai a hing um ahisih a sunglam thuh tah apat hing kipan ahi zaw hi.<br /><br />Rev. R. Vonstra in “ <a class="zem_slink" href="http://en.wikipedia.org/wiki/Christian" title="Christian" rel="wikipedia">Christian</a> Marriage” chi laibu agelna ah, “Kitenna in a etsah ahileh Pa, Tapa leh Hagau Siangthoute Kipumkhatna (<a class="zem_slink" href="http://en.wikipedia.org/wiki/Trinity" title="Trinity" rel="wikipedia">Triune God</a>) khu Nupa hina in a etsah ahi” achi hi. Tualeh Paul in zong kitenna umzie khu “thugil thuhtah’ achi hi ( Eph. 5:32).<br /><br />Tuajiehin kitenna khu Mihing laha Pasian Thuhun masapen ahi hi. Tualeh kitenna ah khun pasal leh numei khu ‘Tahsa pumkhat’ ihita uhi. Tuajiehin Kitenna in atup leh angimte igen ding uhi. Tuate:<br /><br /><blockquote>(i) Pasal leh numei (zi/pasal) khu a dam khawm sung teng uh pumkhat ding a kisiemna ahi.<br />(ii) Mihingte umdingdan a Pasian lemguat sepkhiehna ahi.<br />(iii) Pasian gam kehletna ding a Khristian innkuon tunding ding chite ahi.<br />Tualeh Khristiante kitenna khu kizopna kuitung, damsung dai ding a Pasiam lemguat ahi. Ahin tulai ei Khristiante lah ah awlsam tah a kikhenna angumtah mai khu silpawi leh dahuai tah ahi. Tuabanah tulai mi tampiten nupa kal a hamsatna bang ahiai khat atuoh chiangua asuhdamna dinga kikhenna leh kitennonlou ding ichi uh khu Pasian deilou khat ahi.</blockquote><br /><br /><span style="font-weight: bold;">2. ZI <a class="zem_slink" href="http://en.wikipedia.org/wiki/Lower_Erebus_Hut" title="Lower Erebus Hut" rel="wikipedia">LEH</a> PASAL KIZOPNA</span><br /><br />Mihingte kipawlna hinkhuo sui mite mudanin, tunung chieng in mite hinkhuo sulamdang ding khu, mihingte kizopna leh kitanauna daisawtlou ding thu ahi. Kitenna damsung dai ding nei ut lou mi hing tom hiai hiai ding leh, tun zong tuabang lungsim leh ngaituona lienpitah a kithezah hi’n amauhte’n agen uhi. Etsahna dingin nautangte dihna toh kisai lam a semtu khatin tambangin agen a, “Tukuma Pasal nei khawh ka sa sih, hinanleh, tuban kum khat zou ah bang ngaidan neiding ka hiai chi vang ka gen khawl thei sih hi” achi hi.<br /><br />Tam thugen in kei zaw ang patau sahsih a, ajieh khu innkuon hinkhuo kisietna in patauhuai tham in ma asawn chi chieng tahin ka muthei jiehin. Hinanleh, hing patau sah mama khat khu, tambang khotang hinkhuo juau tatna, kithununlouna leh mottatna nasatahin a pung ding chi ka thei jieh in achi hi.<br /><br />Tamkhu adih mama a, tulai gam khangtou adiehin US leh adangte buaipi khu innsung sietna leh nu-le-pa kikhennate ahi. Tualeh America gamte khu Innsung kehsietna pen gama kigen ahita hi. Kum 1960 ah khun nupa kawp za lah ah 25 (25%) sang a tamzawte khu a kikhen uhi. Kum 1975 ah za lah ah 48 (48%) akiken kia uhi. Tualeh “US pumpi ah Nupa kikhen tunai in, 72% ahia a, <a class="zem_slink" href="http://maps.google.com/maps?ll=36.1322277778,-97.0808972222&spn=1.0,1.0&q=36.1322277778,-97.0808972222%20%28Oklahoma%20State%20University%E2%80%93Stillwater%29&t=h" title="Oklahoma State University–Stillwater" rel="geolocation">Oklahoma State</a> ah 82% ahia; akikhensa 70%te akiteng kia ua, tuate lahah zong 60% akikhen kia leuleu uhi akichi hi. Tam Nu-le-Pa kikhenna khun hattuom, gamsung buaina leh hamsatna atut law ahi. Tambang dinmun zau huai tah khu eite lahah zong hingtung thei zing ahijiehin pilvangtahin Pasian thu a kinga in thumna toh i pang zing ding uhi.<br /><br /><span style="font-weight: bold;">3. KHRISTIAN NUPA KICHIMATNA HOI</span><br /><br />Awle, khovel a nupa zousien i kichimatnate uh masua siengta lei, bangzata in abuai huai diai? Tami apatin apawi maw dan I mu ngal hi. Tualeh nupa hinkhuo nuom khu hau jieh, pil jieh leh zawn jieh a um ding ahisih a, mi thum Pasian leh nu paten lung kituoh tah a I sepkhawm chiengua hing um thei giap ding ahi hi. Tualeh kitenna khun silthum ahuop a, tuate peisan, tudet, leh pumkhat chite ahi. Nu-le-pa kal a peison dingte ipeisan chieng in, tuhdet dingte i tudet thei ua, tuachin kipumkhatna i hingnei thei giap uhi.<br /><br />Tualeh i <a class="zem_slink" href="http://en.wikipedia.org/wiki/Bible" title="Bible" rel="wikipedia">Bible</a> ah Orpa in api Naomi khu atawp a lungsiet tah bangin a kilang a, api khu akhuo lam uah apeisanta hi. Ruth in ahileh api khu a “tudet zinga” ahoilouna laite, achi anamte leh a Pasian tanpha apawmdet sah hi. (Ruth 1:14-17). Tam thu khun nupa hinkhuo chini umdan agen lang hi. Akhatna pen khun kiten chillaia a kilungsiet a, asot deudeu chienga lungsietna dai a kikhente genna ahi hi. Anina pen khu Ruth gen bang “na shina na ah ka shi ding” chia nupa hinkhuo manna ahi. America gama nupa kawp 2000 te tanchin asuina uah, numei za lah 70% leh pasal za lah 60% valte khun, kitenna khu abul apat kia ding hileh, tua a zi/pasal toh a kiteng nuom lou thu uh agen uhi akichi hi. Thamlou in, a tamzawte khu zi/pasal zong nei ngap nonlou ahithu uh agen uhi. Eite zong kidong ding helei bangchin I dong diai? Na zi/pasal in ama matoh ka kiten kha vangpha ing ang chi na diai?<br /> <br />Rev. Dr. Kenneth Chafin, “Insunga sil hingtung zousie, asia-le-aphate khu nupa kichimatna in apiensah ahi. Zi leh pasal ang kiten chiengun innsung ang umta hi… Nupa kichimatna ahoi a adet leh kitenna khu suongpi tunga inn kilam bang ahi a, damsung hinkhuo ah guapi leh huipi lang nanleh jong ading det zou ding a, asung atengte kul le pawimaw umna ding mun det ahi. Ahin nupa kichimatna hoilou ah khun kipahna leh hinna leh silbawltheina aumthei sih” achi hi. Tualeh “insung a nupa kichimatna khun khawvel ah khun bangchi bang mihing hing teng ding e chi agen ngal hi. Ajieh pen innsung khu khawvel mite umkhawmna pawl (institution) loupi pen, leh pawimaw pen ahi jieh in.<br /><br />Tamte apatin nupa hinkhuo kichimatna hoi khun nupa hinkhuo, ta-le-naute, innsung, hattuom leh khawtang masawnna tuntu ahi dan i muthei hi.<br /> <br /><span style="font-weight: bold;">4. KHRISTIAN NUPA KICHIMATNA HOI KHU KIPUMKHATNA <a class="zem_slink" href="http://en.wikipedia.org/wiki/AHI_%28Amiga%29" title="AHI (Amiga)" rel="wikipedia">AHI</a></span><br /><br />“Pasal in,a nu-le-pa a peisandinga, azi atudet dinga, tuachiin tahsa pumkhat ahita ding uhi” chi khun Khristian nupa kichimatna hoi nei ding thu agen chieng mama hi. Tamthu suhlatna dingin Hattuom khenkhat in kitenna ceremony ah kipumkhatna mombati (Unity candle) atang leng uhi. Mombati thum atangua, a kiteng dingten ageita gel a la ua, tuachiin atoite gelgel uh toh alai apen atang uhi. Angkuon chiengin atoite gel a mit uhi. Tamkhun nite pumkhat ahita uh chi asulang hi.<br /><br /><span style="font-style: italic;">Tua leh nupa kichimatna khu :-</span> <br /> <br /><span style="font-weight: bold;">a. Kipumkhatna Thuhtah Ahi:</span> '<a class="zem_slink" href="http://en.wikipedia.org/wiki/An_%28mythology%29" title="An (mythology)" rel="wikipedia">Anu</a> apa apeisanding' chi hinanleh zong nu leh pa leh midang mawngmawng toh kizop nonlou ding china ahi dieh sih hi. Aumzie khu nupa ihinua ua mi dangte sanga I nupa hina uh thuhtaha kichimatna nei ding china ahi.<br /><br /><span style="font-weight: bold;">b. Kipumkhatna Kepbit Ding Ahi:</span> Mimal bukim lou khu subukim dinga kiteng ihi uhi. Tuajiehin I zi/pasal khu igintat sang a ang hoizawh loutah lehzong itna toh siemhoi sawmding ahi. Ka gintat bang na bang mawngmawng sih chia kiphun sanleh mi kung a kigensiat louding ahi. Tuasanga achinglou pen khu kiliakhu a theitop a kipanpituo ding ahi.<br /><br /><span style="font-weight: bold;">c. Kipumkhatna Huopzou Ahi:</span> ‘A zi atudet ding chi khun apasal zong atudet ding’ china thou ahi. Mi khat hinkhuo asil umzousie, adieh in i kiten ma sang un mi tuom leh pienna le menna tuom tuoh ihijieh un i kibang sih uhi. Ahin, i tuomna tuohte uh kitenna in ang gawm khawmta hi. Dr. Mascarnhas in “Michin i tuom chiet na in nupa kichimatna asuhsiet ding ahisih a, i danglamnate uh isuhtuo khawm siemlou jiehun isia zaw uh” achi hi. Nupa kipumkhatna sil tuomtuomte kizawp khawmna ahijiehin ahuop zou hi.<br /><br /><span style="font-weight: bold;">d.Kipatat Tuo Diing Ahi:</span> Pasianin zong mihingte ama patoi dingin ang siem hi. Tuajiehin nupa zong ahithei tan a kipatat tua zel zel ding ahi. Tulai nupa tam tahte khu kipatattua sangin kisoisel leh kidehtuo ichingua, tuakhun nupa hinkhuo asusie hi. Mi khu ahoilounate gen sangin ahoinate gensah lei kipahzaw uhi.<br /><br />I zi/pasalte khu ahoilou na laite uh dem leh soisel mailou in, phatna leh patatna toh siem hoi dingin pan ila zawding uhi. Nupi khat zong a pasal shi luong tungah apa uh hoina ngen tang agen a, aza zousie khun “aw, na pasal tua ashinua na phat sangin, adamlai in na phatna aw tengkhat beh zaleh kipah ma ding hiven” achi san uhi. Tambangin eite zong shi zou chienga kiphat leh patat mailouin idamsung un i kilungsiet uni kiphat ding uhi.<br /><br />Nidanglai in, The Sword of the <a class="zem_slink" href="http://en.wikipedia.org/wiki/God" title="God" rel="wikipedia">Lord</a> (<a class="zem_slink" href="http://maps.google.com/maps?ll=38.8833333333,-77.0166666667&spn=10.0,10.0&q=38.8833333333,-77.0166666667%20%28United%20States%29&t=h" title="United States" rel="geolocation">USA</a>) Newspaper in Nupa kum 80 val kiteng sa khatte khu Hospital ah damlouna anei uai chiin akiensah uhi. Doctorte’n a damlouna uh amu zousih ua, tuachiin Doctor pan thu khat adong a, “Kum bangzat na kitengta uai?” chiin a dong hi. Amauhten kum sawmgiet (80) val ka kitengta uh achi uhi. <br /><br />Ahileh bangchi dan a tambang a damthei na hi uai? chiin adong kia hi. Tambangin a dong ua, “Kou gelin ka kiten ni ua patin dan (rule/regulation) khat ka nei ua, tuakhu ahileh damsung a kihau mawngmawn louding leh kilungthah sanlou ding chi dan ka nei ua, tutanin zong ka zui uh” achi uhi. Ahin, lungthahna aneikhah chiengun alungdam penpen khu thuohzoutah a um a sipding, tuabanah a kul-le-pawimaw dungzuia pawt khiah ahiai, tuazou chiengin kipahtah alut kia a kihoulim ding chite ahi a, tamte khu kou nupa damtheina leh kipahna thuguh uh ahi chiin ahilta uhi. Tamte nupa bang eite zong kipah leh damsot i ut leh nupa chinte’n pan i lah ding uh ahi.<br />e. Kihou Limna (Communicating): Nupa khu silbangkimah kihoulim leh kithuzahtuo zing ding ahi. Tulai nupa tamtahte khu azi/pasalte uh hindan leh gamtatdan akitheipha sih ua, tuakhun nupa kala kitheisiemlouna apieng sah hi.<br /><br />Tualeh i zi/pasal kunga zong itna thute gen zelzel a kipatattuo zing ding ahi. Billy Graham in, a zi toh akiten champha uh alopna a athugen khu “Ka zi toh kum sawmnga (50) vel ka kitengta ua, nungah tangval ka hilai ua, Pastor maia damsung adia ka kichiam ni ua ka lungsietna sangin, ka zi ka lungsiet zaw” achi hi. Aman agen bena ah ka zi ka lungsiet lou khah chiengin Pasian kungah panpina ka ngen zel zel a, ka zi in zong tuabangin abawl hi achi hi.<br /><br />Tualeh izi/pasalte zong amin uh ahilou aleh tapa tahpen min beha kihatzelsam ding ahi. Tualeh achang chienga i zi/pasal kunga bangchi bangin umleng na ut ei? chite zong doha kisiemphat zel zel ding ahi.<br /><br />f. Alai Ah Jesu Khrist: Nupa kichimatna hoileh nupa hinkhuo nuom nei dingin Jesu Khrist khu alai a aum zing ding ahi. Agei ningtong a ium sah khah chiengin, nupa hinkhuo ah buaina leh kituohlouna aumngal hi. Pasal khatin a zi laithot ahah a, lawm it, ka lungsiet pen anina nahi chiin apan hi. Inn angtun tahin a ziin, “Kei sanga it zawh nei na hileh kei pawt vang achi chiengin, a pasal in hilou e, Ka lungsiet pen khu khatna a Jesu ahi a, nang khu anina na hi” achita hi. Tuachiin ang kihoulim theita uhi. Tulai mi pawl khat in mahni zi/pasalte sanga midang zi/pasal pou va it zawh khah chiengin buaina i tuohlaw leng uhi.<br /><br />John 2 na ah Kana khuo a kitengte tanchin imu bangin, moulopna ah Jesu achial jieh un alengga zu uh abei chiengin Jesun sillam dang bawlin amualphouna dingte uh asuhbeisah hi. Tamte nupa bangin eiten zong I nupa hinkhuo uah Jesu chiel zingin pangsahlei nupa kituoh leh lawching ihi ding uhi.<br /> <br /><span style="font-weight: bold;">5. LEITUNG A NUPA LAWCHINGTE THUGEN LEH HINATE ISUI DING UHI</span><br /><br />a. Richard leh Doris Halversonte nupa khu kum 40 nupa hinkhuo lawchingtah a na mangzouten alawchinna thuguh tambangin agen uhi. “Doris leh Keiman ka kitenni ua ka kichiamna uh suhsiet guallou, gensiem a zong suhdanglam theilou ahidan ka pawm tuoh uhi.. Khrist leh ama nasemtu ka hijiehun ka kikhen dinguh pen sil hithei mongmong louin ka ngai uh” achi uhi.<br /> <br />Tuajiehin, hamsatna hun ah zong lawching sah dia panlah hamham ding ahi, chiin theitop asuoh uhi.<br /><br />b. Augsbergerte nupa kum 54 nupa hinkhuo a zah nua un “ka nupa hina uh lawchingsah teitei katup uh ahi” a chi hi.<br /><br />c. Don le azi Martha ten zong maitam a kichiamna uh theizing a pomdet khu alawchinna uh thuguh uh hin agen uhi. Amauhten tahsa leh hagau a nupa khu kituohtah a peikhawm dingthu ahage ma ma uhi. Tualeh Sawltah Paul in nupa satan kipiehtuoh dingthu ahagen thu apawmdet hi.<br /><br />d. Charles leh Martha Sheddte nupa in alawchin thuguh uh tamtengin agen uhi.<br /><br /><blockquote>- Hun kipiehtuo dingin kichiamna ka nei zelzel uhi.<br />- Nitengin sil neuneu ah zong ka kipatattuo uhi.<br />- Ka lungkimlou chiengun kithuhiltuo a, sudam ngal ding ka tum uhi.<br />- Ka thuhun ua pawimaw pen khu Bible sim khawm leh thum khawm zing ding chi ahi. Tamte jiehin nupa hinkhuo kum 44 sung nuomtahin ka zang khawmthei uhi.</blockquote><br /><br />e. John leh Betty Descherte nupa hinkhuo. Kitenna khu kizopna hing zing suhkhang zing angai ahi. Tamna pawimaw pen khu kipiehtuona (commitment) ahi achi uhi. Tualeh mahni masialna khu tawpsana kihongtah a umzing ding ahi achi uhi.<br /><br />f. David leh Vera Mace te nupa. Amauh nupa khun “kum 50 nupa hinkhuo ka zah nua uah ka kingai deu deu ua, nuamzong kasa deudeu ua, tun zong zil beding ka nei un ka khangzing nalai uhi. Kou a dinga sil hithei khu midang adingin zong ahithei ka gingta uhi” achi uhi.Tamte apat in eaten jong zilding inei ngei ding uhi.<br /><br /><span style="font-weight: bold;">6. SUN LEH PAI ZAH THU AH</span><br /><br />Nupa in sum leh pai atuoma neilou ding ahi, tualeh sum leh pai zahna ah zong tahsa kithununna apawimaw hi. Tulai innkuan tampite kehzahna leh buaina khu sum zah apilvan lou na jieh ahi. Pasal khenkhatten asum law khiehte uh a utut ua zahthei hin angai uhi. Tulaleh khen khatten a law pha zate uh leh a pension nangawn uh a zite uh theisahlou uhi. Tuate jiehin nupa kituohlouna leh kikhenna pienglaw thei hi.<br /><br />India nampa Pu Mahatman Gandhi in “Sum liau lou ding a hindan kisin ding” (Simple Life-style) apibawl ma ma hi. Grik mipil Socrates bazaar apei chiengin a kitahsap leiding a mungaisih a kichi hi. Tuajiehin, ideiteng moh lei louin, i kul-le-pawimawte beh lei kisin ding ahi. Tualeh sum khu alamkhieh sangin, a etkawl ahahsa zaw hi.<br /><br />Tualeh, “Light of Life” March 1988 a Sara leh Chandra Kumarte nupa in “Asum muna (ngana)uh leh zahna uh” chi agelna uah tambang hi.<br /><br /><blockquote>-Rs. 500/- na law ahia, 490/- na zahleh akimangthei na hia, Rs. 510/- na zah leh abuai khin nahi.<br />- nang pen sum sila suoh sinla sum pen sila in nei zaw in.<br />- Innkuon sunga sum zah ding dan gelna (budget) neilou khu gari brake neilou toh kibang ahi.<br />- Inkuon sunga inntehpa pen sumkemtu ahiding ahi.<br />- Sumpen ei neisa hilouin, Pasian nei sa ahi ( Nasepte 10:14).</blockquote><br /><br />John Wesely in “Sum leh pai na suithei zatzat sui sawm inla, na khawlthei zatzat khawl inla, Pasian adingin na piehthei zatzat na pia in” achi hi.<br /><br />Tualeh M. Manoharan in “ Na inkuon sung sumthu” chi “Light of Life” June 1986 ah tambangin agel hi.<br /><br /><blockquote>- Leiba basin (Rom 13:8)<br />- Sawm–a–khat pia in (2 Kor. 9:6-8)<br />- Kiphatsahna toh sum zangin van lei sin.<br />- Sum hau ding thupipen in nei sin.<br />- Nitengin na sum muna leh zahna hisap zingin.<br />- Bank ah sum koi kisin in.<br />chite leh zah dan kituptah anei ding ahi.</blockquote><br /><br />Tulai sum–le-pai awlsam tah a bat theina hinkhuo ah I tengua, tuajiehin innkuon tampiten aditzoulou dinguh tan leiba thangba toh khosa innkuon tampi ki-um hi. Tamte jiehin lawm leh pai, u leh nau kal ah buaina leh kimelmatna apien law hi. Tualeh Khristian nupa khu isum muna leh zahnate uh kitheisah zing ding ahi. Tualeh sum zahna ah kithununna hinkhuo nei zing apawimaw hi. Tamte jiehin innsung leh nupa hinkhuo sietna lah apat isuota thei ding hi.<br /><br /><span style="font-weight: bold;">7. NUPA KIPAWLNA HINKHUO</span><br /><br />Laisiangthou in a pasal in abawl dinga kilawm bang azi tungah bawlta hen achi hi. Tuama bangin zi in zong abawl ding a kilawm bawlta hen achi hi. Azieh khu ziin atahsa pumpi tung uah thu neilou apasal a ahi zaw hi achi hi.<br /><br />Nuleh pa kipawlna thu khu tulai Khristian pichinglouten zumna leh sil gen ngamlou dingiin angai uhi. Ahin, i Bible leh mi thupiten aha gen uhi. Billy Grahamin nu-le-pa umkhawmna pen Khristian nupaten a nuomthei bang pen a a zah ding ahi dan leh tuabang a kizahna in ki-itna leh kilungsietna akhansah dan aha gen hi. Tualeh Pu K. Saibela in “Nupa kipawlna khu kilungsiet tuohna jieha tahsa bawlthei sang pen chi lei ichi khiel sih ding a chi hi. Tuabang hilouin, tahsa utna leh huana ding bep a ingaileh pen i ngaikhiel ding uhi. Tuajiehin, tam khu lawchingtah a zah ahitheina dingin, ta leh nau tampi nei nua leh tehnua a zong pilvang taha bawl zing ding ahi” achi hi. Aman agen bena ah nulehpa kipawlna neina ding a kisah kholna neiding dan agente:<br /><br /><blockquote>a. Hun awng thawl neiding<br />b. Mun dai leh sip ahiding<br />c. Koima suhbuai theilouna mun<br />d. Zu leh khamthei bawllou ding<br />e. Kisil siang ding<br />f. Luppi ding puon zong tuomnei ding<br />g. Sil dang mong mong ngaituo lou ding chite ahi.</blockquote><br /><br />Tualeh B. Balla & Dr. P. Tinunata in Khristian nupate nupa kipawlna toh kisai a theiding agente uh tamte ahi:<br /><br /><blockquote>a. Nupa kipawlna hoitaha zahsiam na in ki-itna khangsah hi<br />b. Tam khu kilungsietna jieha ipumpi a i kipieh thei sangpen uh ahi<br />c. Pasal utna suohbaiin, numeite asuoh ha ahi chiengin pasalin azi atheisiem uh kisam a, tuabangin numeite zong athei siem thou uh ngai hi<br />d. Pasal theipi lou a numei in utna nei leh zumloua pasal hilngam ding ahi<br />e. Tahsa thanopna umloupia nupa kipawlna neipen tahsa chi damna dingin hoi sih hi<br />f. Lungkim tah leh lungkim dong umkhawmna jiehin naungeh leh nu chidam law thei hi<br />g. Kipawl jou chiengin pasal in a zi nusiat pai louding ahi<br />h. Kipawlzou chiengin tui leh puon sieng a kisuhsieng zel zel ding ahi<br />i. Khristian nupate khun nupa umkhawmna pen i tahsa, lungsim leh hagau tanpha phattuampih thei dinga Pasian kunga ap zing ding ahi.</blockquote><br /><br />I gensa bangin eilah ah nuleh pa kipawlna thu khu Pulpit leh Pastorate gen ding in ikoisih uhi. Ahin, Biblein “Pasal leh numei in atan din hun toh atantuoh ding thu uh agen hi. Sawltah Paulin, nupa kisawm pemsan dingthu tanpah ‘ani ua alemsahpih uh angai thu’ agen hi. Tulai tam nulehpa a lungkimlou na jiehin lunglenna leh midang tung z zawlsaina tanpah apiengthei hi. Tuakhun natna HIV/AIDS leh adang tampi veilawtheina ahijiehin pilvan angai tahzet hi.<br /><br /><span style="font-weight: bold;">8. NU LEH PA THEI DING THUPAWIMAW KHENKHATTE</span><br /><br /><span style="font-weight: bold;">A. Pasal Thei Ding Thu Sawm Piehte</span><br /><br /><blockquote>i. Na zi khu hoitahin nunnemna toh enkawl zingin<br />ii. A sep abawl dingte theichien sahin<br />iii. Pongphoh leh gensiette topsanin<br />iv. Silneu nou noute pawimawna theisah zingin<br />v. Nitenga akul leh pawimawte theipi zingin<br />vi. A hinkhuo a akipah nading ngaituo sah zingin<br />vii. A lungsim puohdan leh miziete thei zingin<br />viii. Na kitenna uh bawl hoi ding in panla zingin<br />ix. Akul leh pawimawte bawlsah zingin</blockquote><br /><br /><span style="font-weight: bold;">B. Numei Thei Ding Thusawm Piehte</span><br /><br /><blockquote>i. Lungsietna umzie dihtah khu zilin<br />ii. Kitenna gensiet bei nanei sawm khu topsan inla, kitenna bawl dingin theitop suo in panlain<br />iii. Na pasal mizie leh pawimawte thei inla bawlsah in<br />iv. Na nu na pa tunga na kingahnate topsanin<br />v. Thunun leh na thunuaiah koisom sinla patatna leh lungsietna pia in<br />vi. Sil atuom apai a naneite topsan inla engsietna zong nei sin<br />vii. Gensietna leh huat bawlna sangin ngainatna toh na pasal kipahpi in<br />viii. Gensiatna leh thagum toh na pasal hinkhuo na siemphat sawmna khu topsanin<br />ix. Nanungah lai hinkhuo topsanin<br />x. Phun hatna leh gitlouna na neite topsan inla dawtheina na nei nadin thum zingin.</blockquote><br /><br /><span style="font-weight: bold;">10. NU LE PA THEI DINGA PAWL KHATTE</span><br /><blockquote><br />i. Lungthah hun kituohsah lou ding ahi. Ngiam khieh kituh ding.<br />ii. Lungthahsa kihilou ding lup zong lup louding. Na lungthahna khu nisain tumpi sih hen chi khu nupa kala ataha zah ding.<br />iii. Hunpeisa leh nungah tangval lai aum dan hoiloute zong gengen nonlou ding ahi<br />iv. Nualam tuoh tawh kikhual sah ding<br />v. Khut leh keng zanga kivuoh lou ding<br />vi. Kitenni ang tunchienga nehkhawmnate bawl a sil neu nou nou ki present tuoa, hing gawmtu pastorte zong ahithei leh hat a thumna leh sil present zelzel ding<br />vii. Khualzinte kithumsaha ahun lut ding tan zong kihiltuo ding<br />viii. Tate it tuom mudah tuom neilou ding<br />ix. Numei in shi (period) neilai a kipawl lou ding<br />x. Naunei jou in atompena hakhat hani tan kipawlpi louding<br />xi. Naupai laia pasalin a zi gila ata adia athum sah zel zel ding<br />xii. Ki itna a dih semsem na ding a kithum sah zing ding ahi. Tam a tunga I gente a tahtah a hinpithei chiet ding in Mangpan hing gualzawlchiet ta hen.</blockquote><br /><br /><span style="font-weight: bold;">Laibu Et Te:</span><br /><br /><blockquote>1. Manlun, Hangpi. Kristian Inkuon Nuam. Churachandpur Manipur Women Christian Association, 2000.<br />2. Khristina Thalai Pawl Leadership Training Hand Book.<br />3. Chawngliana, Kenneth. Nupa Hlimna Thuruk. Aizawl: Exodus Press, 1997.<br />4. Hoinu, S. Numei Septhei Pasian Na. Lamka: Chin Baptist Women Society, 1995.<br />5. Rosiem, Rev. Chhungkua. Aizawl: Synod Publication Board, 1990.<br />6. Thangkhangin, V. Insung Nuam Neihdan. Lamka: L & R Printing Press, 2000. </blockquote><br /><br /><div style="margin-top: 10px; height: 15px;" class="zemanta-pixie"><a class="zemanta-pixie-a" href="http://reblog.zemanta.com/zemified/fecefbb2-c973-48d3-a776-2b5aef2f907d/" title="Reblog this post [with Zemanta]"><img style="border: medium none ; float: right;" class="zemanta-pixie-img" src="http://img.zemanta.com/reblog_e.png?x-id=fecefbb2-c973-48d3-a776-2b5aef2f907d" alt="Reblog this post [with Zemanta]"></a><span class="zem-script more-related"><script type="text/javascript" src="http://static.zemanta.com/readside/loader.js" defer="defer"></script></span></div>Zodawn Footprintshttp://www.blogger.com/profile/10616656828337992946noreply@blogger.com0tag:blogger.com,1999:blog-6124396467722530665.post-15995114848361985672009-04-14T00:18:00.003+05:302009-04-14T00:29:25.035+05:30CHAPTER FIVE – BD Thesis | V. AN EVALUATION OF RESPONSIBLE PARENTHOOD AND CONCLUSION<div align="justify">Marriage is an institution ordained by <a class="zem_slink" href="http://en.wikipedia.org/wiki/God" title="God" rel="wikipedia">God</a>. It is, however, not purely Christian institution, but also made by people and of this world. It is not simply device for procreation, but a means to mutual fellowship and companionship. It is therefore the most abiding <a class="zem_slink" href="http://en.wikipedia.org/wiki/Human" title="Human" rel="wikipedia">human</a> relationship between man and woman where they are responsible fro each other’s welfare for every aspect of their lives. <br /><br />Family is the basic unit and foundation of the society. It is dependent on the society. In the family, parents have responsibility to God, to each other, to children and their society. <br /><br />Therefore, <a class="zem_slink" href="http://en.wikipedia.org/wiki/Marriage" title="Marriage" rel="wikipedia">marriage</a> and family in Christian understanding, from the perspective of responsible parenthood cannot be conceived apart from responsibility which we need to understand.<br /><br />Parenthood is always understood in terms of responsibility. In marriage and family, the parents accept responsibility for each other as they are created complimentary and mutual beings. Through the concept of “one flesh” they have both physical and spiritual obligation to each other. St. Paul, therefore, exhorts the couples for the good of each other (I Cor 7:14; Eph 2:4). Hence, one cannot live according to one’s way. Any plan and decision affecting the family must be the combined work of both husband and wife without any selfish interest. They must responsible for each other because “both parents share equal responsibility for the family….” Therefore, it would be wrong for one to impose his/her view on the other and also for one partner to leave the decision to the other, God-given conscience for choice must be used responsibly.<br /><br /> The sense of parents’ responsibility to God evolves their responsibility to children. This is one of the most important duties of a couple in marriage and family. It must be noted that the very concept of responsible parenthood implies its rich joys and responsibility as parents share in the creative work of God. Thomas, therefore, affirms, “as love flowers into marriage and marriage into family, new incentives arise and wider obligations are assumed.” Marriage and family are therefore, both a privilege and responsibility.<br /><br />Parents should realize their wide obligations and take account of their best ability to love, care and bring them up in the best possible way. They must try to prepare them to become responsible citizen in the society in their later life. Children have the full right to “<a class="zem_slink" href="http://en.wikipedia.org/wiki/Parenting" title="Parenting" rel="wikipedia">parental care</a> in infancy and youth and to proper equipment form society to serve God fully in it themselves.” <br /><br />Besides, their physical needs, parents are also responsible for the spiritual upbringing of the children. They need religious training, instruction, teaching and discipline.<br /><br />To conclude, in the light of our previous discussions, we have come to conclusion that responsible parenthood has to be closely associated with marriage and family which divinely ordained by God from the very beginning of creation. We also have seen the responsibility of parents toward their children.<br /><br />In all our studies and examination of the concept, it has been clearly found that Christian marriage and family can not be understood apart from responsibility. In a family, parents are responsibility for their children for their total needs from infancy, till they become mature responsible person.<br /><br />But today among the Zou parents one of the most serious problems which endanger is that parents thin that once a child admitted in the school, they have no responsibility for children except for supplying their physical needs. Parents often say we feed and clothe them and you teach them. This is a great mistake/misunderstanding on the part of parents. Children need the instruction and exemplary life of parents at home is a foundation for personality development.<br /><br />Children may form the habits of prayer from the fact that parents engage in prayer at all times, in times of sickness, health, rejoicing and grief. The values and standard that child learn to make their own originate in the home. For example, honesty, hospitality, act of politeness, obedience, dignity of labor begins at home. Parents should assign certain pieces of work to every child. Children who have learned to work in the home will never suffer. It is in the home that the child first learns involvement in relationship. To be able to live a useful life in the society, the child has to learn how to maintain relationship with outside of home.<br /><br />The <a class="zem_slink" href="http://en.wikipedia.org/wiki/Christian" title="Christian" rel="wikipedia">Christians</a> in today’s world have failed to show good Christian examples and have their zeal to serve the Lord. Many parents have neglected Christian <a class="zem_slink" href="http://en.wikipedia.org/wiki/Education" title="Education" rel="wikipedia">education</a> in their home, church, schools, and communities and so on. This is the reason why the rate of social evil is high in today’s society. In such a situation, every parents should plan their work properly, so that the child is gradually led into fuller knowledge of <a class="zem_slink" href="http://en.wikipedia.org/wiki/Christ" title="Christ" rel="wikipedia">Christ</a>. In this regard, the teaching and biblical truth is very important in order to help children grow in faith and in the relationship with God and fellow friends.<br /><br />The other aspect in marriage and family is the responsibility of parents to society. The family is a basic unit of society upon the family. The harmony of the society depends upon responsible parents who produce useful children for their society. Parents are answerable to him in all that they do and plan for the family. Thus, we can affirm the fact that the concept of responsible parenthood means responsibility of parents to children by considering the rights of the child to love, care both physically and spiritually, psychologically and mentally to educate and to a full human existence.<br /><br />If parents neglect their children by not teaching these values then the whole community and society suffers because of family is a barometer indicating not only what is going on in the world now, but what will be tomorrow and future generation. Therefore, when the home breaks, the community, society and the nation is on the skids. The contemporary social problems are due to the failure of the home. It is sad thing that many parents do not have a candid picture of home or family. They fail to create the right environment of a parent-child relationship. In many homes there is total lack of proper reasoning and guidance and instead resort to scolding and beating for a slight mischievous behavior. Moreover, with the development of culture and modern technique or modernization in every sphere of life, work, entertainment and recreation are provided outside homes and draw the attraction of many outside the realm of homes. Hence the home easily becomes a ‘feeding station by day and a dormitory by night.’ It is also a mistake to think and depend mainly upon school, church or <a class="zem_slink" href="http://en.wikipedia.org/wiki/Sunday_school" title="Sunday school" rel="wikipedia">Sunday School</a> as the only place for the children to learn Christian virtues and concepts. But these are only secondary training centers. The home stands in the first place with parents as teachers.<br /><br />Thus, the home is the first institution because every human being comes out from a home. The home is where God is the head and where the parents teach and guide the members according to God’s will and have faith in God and trust each others in the home which God wants. But in a home where the parents depend upon their riches and knowledge, their children will become depressed, frustrated, such home atmosphere becomes heavy, uncared, and neglected. This situation will result a situation where the Christian children become preys of drugs and immoral activities. Thus, the Christian home should be a home standing firm on the rock and not on the sand.<br /><br />---------------------------------------------<br /><br /><span style="font-weight: bold;">End Notes</span><br /><br /><blockquote> <a class="zem_slink" href="http://en.wikipedia.org/wiki/Ellen_G._White" title="Ellen G. White" rel="wikipedia">Ellen G. White</a>., Happiness Homemade (Nashville: Southern Publishing Association, 1971), p. 27<br /> A.M.J. Kloosterman., Family Planning and Christian Marriage (<a class="zem_slink" href="http://maps.google.com/maps?ll=51.5077777778,-0.128055555556&spn=0.1,0.1&q=51.5077777778,-0.128055555556%20%28London%29&t=h" title="London" rel="geolocation">London</a>: Wm Collin & Sons Co. Ltd., 1970)<br /> John, A. Saliqu M., Family in the Purpose of God., op. cit. , p. 13<br /> Fagly, Richard M., The Population Explosion and Christian Responsibility (New Your: Oxford University Press, 1960), p.231.</blockquote><br /><br />--------------------------------------------------<br /><br /><span style="font-weight: bold;">BIBLIOGRAPHY</span><br /><br /><blockquote>Adam, Jay E. Solving Marriage Problems. Michigan: Zondervan Publishing House, 1983.<br />Amer, Jonatsungba. Biblical Principles of Christian Education Applied to Christian School in Nagaland. Jorhat: Assam Printing Works, Pvt. Ltd., 1993.<br />Arnold, Eberhard. Love and Marriage in the Spirit. New York: The Plough Publishing House, 1984.<br />Barnette, Henlu H. Introduction to Christian Ethics. Nashville: Broadman Press, n. y. <br />Bhushan Vidya. An Introduction to Sociology. Allahabad: Kitab Mahal, 1984.<br />Christenson, Larry. The Christian Family. Minneapolis: Bethany Fellowship, 1970<br />Getz, Gene A. The Measure of Family. California: G/L Publishers, 1967.<br />Goldman, Ronald. Readiness for Religious Education. London: Routledge and Kegan Paul, n. y.<br />Hoefer, Herbert E. Teachers as Parent. Madras: CLS, 1976.<br />Klosterman, A.M.J. Family Planning and Christian Marriage. London: Wm. Collins Sons Co. Ltd. 1970.<br />Lahaye, Tim. The Spirit Controlled Family Living. New Jersey: Power Books, 1978.<br />Lianngengi, P. Lalpa Hmangaih Kristian Chhungkua (Godly Christian Family). Aizawl: Rev. & Mrs. Siamliana, 1990.<br />Lydia and Lovise Paw (Eds.). Family Concerns and Church Programs (South East Asian Christian Family Series, 1982). Philippines: Baptist Council on World Mission, 1992.<br />Paulus, Vimala. Introducing Christian Education. Bombay: CLS, 1993.<br />Rai, B.C. Educational Psychology. Lucknow: Prakashan Kendra, 1992.<br />Ralte, Lalramzaua. Kristian Chhungkua (Christian Family). Aizawl: Synod Publication Board, 1989.<br />Rice, John R. Home. Madras: ELS, 1994.<br />Richard Fagley, M., The Population Explosion and Christian Responsibility. New York: Oxford University Press, 1960.<br />Sadeq, John W., Family in the Purpose of God: A Miscellany of Essays Relating to Planned Parenthood in India Settings. Nagpur: The National Christian Council and Christian Medical Association of India, n.y.<br />Satya, R.N. & Bhatai Bd. Educational Psychology and Guidance. Delhi: Phanpati & Sons,n.y.<br />Scudder, C. W., The Family in Christian Perspective. Nashville: Broadman Press, 1972.<br />Stott, John. Issues Facing Christianity Today. Bombay: CLS, 1984.<br />Thomas, Mary. Family Life: A Christian Perspective. Madras: CLS, 1982<br />White, Ellen G., Happiness Homemade. Nashville: Southern Publishing Association, 1974. <br />_____________ . Happiness in Marriage. Poona: Oriental Watchman Publishing House, n. y. <br /><br /><span style="font-weight: bold;">UNPUBLISHED SOURCES</span><br /><br />Aye, David. “Psychological Approach to the Youth Problems in Reference to Sumi Youths in Nagaland.” Unpublished B.D. Thesis Submitted to Eastern Theological College, 1996.<br />Down, Mary Evans. “Creative Foundation Starting a Nursery School” (Unpublished MSS).<br />Imchen, Tali R. “The Role of Christian Education in Developing Child Personality.” Unpublished B.D. Thesis submitted to Eastern Theological College, 1996.<br />Lotha, Remphamo E.N. “Christian Attitude Towards the Concept of Responsible Parenthood: An Ethical Evaluation.” Unpublished B.D. Thesis in United Theological College, 1978.<br />Moarenla, N. “The Disintegration Traditional Ao Family Patterns and Its Impact on Modern Christian Family.” Unpublished B.D. Thesis, Eastern Theological College, 1996.<br />Samuel, Vinoji. “The New Testament Concept of Family.”Unpublished M.Th Thesis Submitted to Asian Christian Academy, India Evangelical Theological Seminary, Hosur, 1994.<br />The Asian Churches and Responsible Parenthood. Bangkok: EACC Consultation, 1964.<br />The Christian Home. Shillong: WESI –NE, Triennial Conference on 6th – 10th January, 1993. <br />Magazines/Journals/ Newspapers/Periodicals/Pamphlets<br />Decision. Vol. No. XI “Help for Your Family.” Billy Graham Evangelistic Association, June, 1994.<br />New Woman. Vol. 19, No. 6, “Parenting Guidance for Child Rearing.” Shillong, Spring June, 1996.<br />The Eastern Clarion, Jorhat, March, 27, 1996.</blockquote><br /><br />---------------------------------------------<br /><br /><a href="http://manlunhangpi.blogspot.com/2009/04/bd-thesis-abstract-role-and.html">Introduction</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-1-role-and-responsibility-of.html">Chapter 01</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-two-ii-role-and-responsibility.html">Chapter 02</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-three-bd-thesis-iii-different.html">Chapter 03</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-four-bd-thesis-iv-needs-for.html">Chapter 04</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-five-bd-thesis-v-evaluation-of.html">Chapter 05</a><br /><br />---------------------------------------------<br /><br /><div style="margin-top: 10px; height: 15px;" class="zemanta-pixie"><a class="zemanta-pixie-a" href="http://reblog.zemanta.com/zemified/5e17bfce-a8f1-4531-8d6d-4129df1d5773/" title="Reblog this post [with Zemanta]"><img style="border: medium none ; float: right;" class="zemanta-pixie-img" src="http://img.zemanta.com/reblog_c.png?x-id=5e17bfce-a8f1-4531-8d6d-4129df1d5773" alt="Reblog this post [with Zemanta]"></a><span class="zem-script more-related pretty-attribution"><script type="text/javascript" src="http://static.zemanta.com/readside/loader.js" defer="defer"></script></span></div></div>Zodawn Footprintshttp://www.blogger.com/profile/10616656828337992946noreply@blogger.com0tag:blogger.com,1999:blog-6124396467722530665.post-84415291480036321162009-04-14T00:10:00.003+05:302009-04-14T00:31:07.133+05:30CHAPTER FOUR - BD Thesis | IV. NEEDS FOR TEACHING CHRISTIAN TRUTH AT HOME<div align="justify"><span style="font-weight: bold;">4.1. Teach the Value of Worship</span><br /><br />Here we would focus on the family worship; but we would first define the meaning of worship in order to enhance its importance.<br /><br />The <a class="zem_slink" href="http://en.wikipedia.org/wiki/Old_Testament" title="Old Testament" rel="wikipedia">Old Testament</a> word used to speak of the worship of <a class="zem_slink" href="http://en.wikipedia.org/wiki/God" title="God" rel="wikipedia">God</a>, shachal (Hebrew) means literally “to bow down”; proskunau (Greek) the principal New Testament word for the worship of God, means literally “to bow down,” or “to kiss the hand toward” are behavioral or actions. They are not merely an awareness or feeling. Worship is an expression or behavior that arises from input, awareness, feeling, and decision. But worship does not exist until there is expression or behavior. Thus, we should define worship in terms of expression, “worship in my voluntary, conscious expression to God of His worth, greatness, and goodness to me” <br /><br />Now we shall see some of the examples of family worship in the <a class="zem_slink" href="http://en.wikipedia.org/wiki/Bible" title="Bible" rel="wikipedia">Bible</a>. Since the Bible was written in the Patriarchal society the role of father or husband was mentioned many times. For example, God chose Noah to be the source of protection for his children during the flood. To Abraham, He said that through his children and the descendant, he would be the head of a special nation (Gen. 12:2). To Jacob God gave the responsibility of providing for the spiritual guidance to twelve sons. Joshua was given special ability not to lead His people to the promised land of Canaan but to give them spiritual direction through his choosing together with his whole family, “to serve the Lord” (Jos 24:15).<br /><br />From the above observation of the Old Testament people we can clearly see that God gave the responsibility to father/husband and they are also actively involved in family worship. Since they started worship in their families, they were god leaders and effective father in their time. Today, they modern world is engaged and visual media. Even the children are easily fallen into the trap in modern tempting world. So the parents’ duty is to protect their children from all kinds of attraction: spiritual, mental or physical through family worship <a class="zem_slink" href="http://en.wikipedia.org/wiki/Prayer" title="Prayer" rel="wikipedia">prayer</a>. So the role of parents, especially father is really important. <br /><br />According to Victor Tobing: God wants to use man to be special channel for all the matters of His family. But His fulfillment of task can be carried only when men had right relationship with God. And through God’s word man can know how he needs to behave in the presence of wife and children and guide them properly. <br /><br />But today many parents, especially church leaders, are not successful and withdrawn from taking responsibility to their respective family. One pastor said to me that we the pastors had no time to teach our children, because we are to busy in our pastoral ministry. If we are not successful in our children, that is not our fault. That pastor’s word touches my heart and it is difficult to accept for me. Because, for me, the success of the pastor’s ministry will be first seen in the family, Church, society and so on. <br /><br />Generally, family worship includes Bible reading and prayer of 10, 20 and 30 minutes. This traditional pattern has no deeper meaning. Let us see some of the necessary elements of conducting family worship<br /><br /><span style="font-weight: bold;">1. The whole family should join together.</span><br /><br />Today, some of the family had regular worship at hoe. But parents do not care whether their children are joining or not. They are not strict and do not instruct the importance of family worship. But surely the whole family should be together in worship, and should take part. Each should contribute his/her part of the blessing that comes from united prayer and praise and hearing of the world of God. <br /><br />John E. Rice, rightly says that: If there is a reason for the family eating together or be together at Christmas or thanksgiving, there is reason for the family to worship together or together regularly for family worship. <br /><br />The family is unique before God. The family should fix the appropriate time for every one of them to join in the worship service. Some people had early morning; but some had in late night before sleep. But it should be the convenience of the family.<br /><br /><span style="font-weight: bold;">2. All Members Should Take Part</span><br /><br />It is good that one person should read the Bible and leading in prayer. But today especially the Zou fathers lead or spent with parental authority. This is inherited form the traditional family set up. Modern psychologist lay stress on the need for a democratic set up in family for the development of the individual as person. Due to too much parental authority, children are provoke and boring even in worship time. If possible it is good to conduct/have family worship as simple as possible. Too much preparation will give bad impact to the child; because they can think the presence of God is only during family worship. They should know god’s presence is everywhere, time and so on. <br /><br />It is good to change the order of service. We can change the way of reading Bible and prayer. There must be a time for sharing of their experience in a past day. Even the little baby should be taught to memorize some short verses, or should be taught a simple prayer. And as soon as s/he can read the Bible, the child should read the Scripture. S/he should learn to bow his/her head and keeping his/her hand while praying. Family worship should be used for sharing and asking questions. The child might not clearly understand what s/he learns in <a class="zem_slink" href="http://en.wikipedia.org/wiki/Sunday_school" title="Sunday school" rel="wikipedia">Sunday School</a> or his/her subjects like science which contradict the teaching of the Bible especially creation story and so on. Parents should clearly explain and teach the uniqueness of the Bible. Anyhow, it is good to encourage critical thought and judgment and they should be made to think for themselves. But religion should not be taught in an authoritarian way.<br /><br />It is good to bring our tithe and missionary offering or faith promise in Sunday family worship service. Parents should explain the practice of giving tithe and others offerings to their children and offers prayers before giving to the church. It is good to give missionary faith promise and Bible Society donation in the name of our children. <br /><br />These will give positive impact to the life of the child. <br /><br /><span style="font-weight: bold;">3. The purpose and uniqueness of regular worship service in the family are as follows:</span><br /><br />Family worship is not simply a kind of gathering, but it is really unique and meaningful. As we have already stated that the home is the first and most important place of worshipping God. So the family must have regular worship service for the following reasons. <br /><br /><blockquote>i. Christian education has its basic in the Bible, which is the work of God. God is worthy to be praised and worshipped by <a class="zem_slink" href="http://en.wikipedia.org/wiki/Human" title="Human" rel="wikipedia">human</a> being. Thus, by having regular worship in the family, the children are reminded of the true meaning of life and fear of God in their whole of life. <br /><br />ii. Family worship service will give many blessing to the family. Because reading and praying to God will give more closeness to God. In this way many children encounter <a class="zem_slink" href="http://en.wikipedia.org/wiki/Jesus" title="Jesus" rel="wikipedia">Jesus Christ</a> through their family worship service.<br /><br />iii. By having regular worship times and participation will encourage the child to give experience and <a class="zem_slink" href="http://en.wikipedia.org/wiki/Leadership" title="Leadership" rel="wikipedia">leadership</a> quality in future. They could lead the singing, prayer service in the church or Sunday School, because they are already trained in their family.</blockquote><br /><br /><span style="font-weight: bold;">4.2. Teach the Value of Prayer</span><br /><br />The role of parents especially father was really unique in the Bible. The father represents <a class="zem_slink" href="http://en.wikipedia.org/wiki/Priest" title="Priest" rel="wikipedia">priest</a> in his family. As a priest he is called to intercede before God and claiming God’s protection and blessing upon them. In the Bible, this priestly role is typified in the Passover ordinance. In each family it was a tradition for the father to kill the sacrificial lamb and to sprinkle its blood over. <br /><br />Parents should also teach like – Mealtime prayer, Bed-time prayer, <a class="zem_slink" href="http://en.wikipedia.org/wiki/Morning_Prayer" title="Morning Prayer" rel="wikipedia">Morning Prayer</a> and so on. When the child is sick parents should lay his/her hand and pray before giving medicine. So that children will thing that God has cured through medicine. Parents should also pray every day for their children. So that children will be meaningful in their life.<br /><br /><span style="font-weight: bold;">4.3. Teaching</span><br /><br />The home is the best place in the world to teach the Bible. The home- taught Bible is the greatest source of moral character. Home where the Bible is diligently taught to the children and where the Lord Jesus Christ becomes their own Savior and Lord will no child delinquency, because the Bible has the answer to life’s questions. We must teach the children from the Bible in order to introduce them to Christ and strengthened their relationship with Him. Sound habits, a social conscience, and moral responsibility follow the light of the word of God into the minds of children. Dr. William Lyon Phelops said, “knowledge of the Bible was worth more than a college education in value both for happiness and usefulness.” The fear of the Lord is the beginning of wisdom (Prov. (9:10), and the Bible is the foundation of ethics, philosophy, history, humanity and religion and etc. <br /><br />That’s why God put the responsibility to parents. In Deut. 6:6, it says, “And these words, which I command thee this day… thou shalt teach them diligently unto the children, and shalt talk of them when thou liest down, and when thou risest up.” This is a clear picture of parents teaching the word of God to their children in the home. <br /><br />Proper and timely training is the most important path of success in any one’s life with regards to any filed or area. Eph 6:4 points out Fathers are to train their children in Lord’s way. It is not optional but command. This is a consistent neglect among parents forgetting the responsibility of training the child to bring them up strong mentally, physically and spiritually. Parents must realize that the ultimate responsibility of bringing the child reacts not with the child or school but with the parents. The importance of training the children is brought out by the wisest Solomon in Proverbs 22:6, “Train up a child in the way he should go, and when he is old he will not depart from it.”<br /><br />It is a fundamental and foremost responsibility of parents to teach their children to be obedience to the Law of God. As long as they live, they are accountable to God to keep His way. Some parents complained that they do not have the gift of teaching and time. Since it is not a systematic role at class rooms, it needs not much ability. It is also not mandatory; parents can only decide whether or not they will obey the word. Many parents also say, “I have no time to be with my children and teach them.” They should not have taken upon them the time which is justly theirs; they rob them of the education which they should have at their hands. To those parents who make the above excuses Ellen S. White, make an appealed as below:<br /><br />Then for Christ’s sake spend less time on your dress. Neglect if you are to adorn your apparel. Neglect to receive and make calls. Neglect to cook an endless variety of dishes. But, never, never neglect your children. What is the chaff to the wheat? Let nothing interpose between you and the best interests of your children … Parents also should remember that if the children do not find in their parents and in their home that which will satisfy their desire for sympathy and companionship, they will look to other sources, where both mind and character may be endangered. <br /><br />Every home today desperately needs parents who understand importance of teaching the children. Because, the main responsibility of spiritual training is laid upon parents. The most powerful way to teach the young children is by parental example. If children feel that their parents are good to them, comfortable with them, and loving them by caring; naturally they want to follow the footsteps of their parents. Thus, to talk about the spiritual thing apart from setting forth a living example before them seems lie ‘hypocritic’ before the child.<br /><br />Parents have much opportunities to teach children God’s word in the course of daily activities. Today due to scientific discovery, media education and other reasons, many children express their doubt concerning the creation of universe, human being and so on. So parents and Sunday School teachers should teach properly from their childhood. Children also should sees all these facts and believe through the life and practices of their parents. <br /><br />John Ronaldaph clearly stated that:<br /><br />If my mother did not teach the Lord’s Prayer in my childhood, I might be the one who does not believe in the existence of God. <br /><br />The same statement was true and correct in the life of Moses and Timothy. They were the people who got proper training/teaching at home from their early childhood. So parents’ great responsibility is to bring up the children by placing in their minds, admonition, the counsel, the instruction and correction. <br /><br />Above all parents must make sure that to train up the child not simple in the way that every other child should go but in the way in which God wants him\her to grow up. The Bible rightly plays a simple role in Christian education because it is God’s instrument for promoting spiritual growth and fellowship with him. It is also through the scripture that children are taught, reproved, corrected, made wise into salvation and made mature (2 Tim. 3;16-17)<br /><br />But today it seems that the Zou parents did not gain much spiritual values in family worship or Bible reading. It was boring and meaningless for some children. Usually father\ mother read long Bible passage and give long sermon or using this time for scolding and pint point out the fault of their children. Due to all these problems those who have regular family worship service children are not much better than those who had once a week. Here we shall briefly see how the home Bible teaching should be done suggested by John R. Rice:<br /><br /><blockquote>1). In the family worship period at least one chapter of the Bible be read. It should be consecutive, chapter by chapter, through one book of the Bible, then through another, and then all, or nearly all, of the Bible to be read so through the years.<br /><br />2). To make this worship period more effective in teaching the Bible to all, the parents should prepare a head of time by looking over the scripture to be used, giving thought of doubtful questions and looking up the necessary answer if he\ she does not knot know.<br /><br />3). Call special attention to especially helpful verses, explaining some of them. Do not go into bore some detail, but arouse interest and satisfy it wills honest explanations as far as possible.<br /><br />4). Suggest some verse to memorize.<br /><br />5). Stop and apply the scripture occasionally to daily life, to gently rebuke a failure, to warn of temptation.<br /><br />6). Stop and pray over failures and faults, which are bought to mind by the scriptures read the daily reading with such prayerful attention will prove very helpful in learning the word of God, and in applying the spirit of its teaching to the heart and daily life. But too long passages of reading the Bible can be boring for child. It is also good to read some of the devotional books like –Stream in the Desert by Mrs. Cowman, or Morning and Evening By – C. H. Spurgeon or Daily Bread and so on.</blockquote><br /><br /><span style="font-weight: bold;">5.4. Instructing</span><br /><br />The Greek word translated admonition means instruction. Paul used a beautiful illustration of parental instruction when he was talking to the Thessalonians’ Christians (1Thess. 2:11-12). Paul says, “For you know that we deal with each one of you as a father deal with his own children, encouraging, comforting, and urging you to live worthy of God, who calls you into his kingdom and glory.” Paul demonstrated what fathers should do with each one of his children. <br /><br />Parents are to encourage their children constantly. The children’s motivation to live a righteous and holy life comes from being example and instructing them. Parents should never hesitate to warn their children of sin and its devastating dangers and effects. They are to be instructed to live for God which is the only source of healthy happiness in this evil world. The teaching of the children begins with instruction. It may be instruction in the table manners, moral values and with regard to the spiritual welfare.<br /><br />Parents are to instruct their children in building good work habits. Parents should assign certain easy duty to the child at home. A four year-old child can systematically empty all the waste baskets in the house. Six and seven year old can set the table and help with the dishes. As each new job is assigned, the necessary instruction should accompany it. But today the Zou parents neglect to give certain duties to their children. They are only meant for studies. That spoils the life of the child; and we found so many lazy youngsters in the Zou society. The whole day they were roaming, playing and full of leisure. Because of too much free time in the life of the youngster, they indulge in bad practices such as drug addiction, drinking, crime and so on.<br /><br />As I have said that all the children are bound to study, there is no alternative. But some children/youngsters are not talented in study. They could hardly study up to class VII or IX. Since they don’t have any other alternative livelihood, they are engaged in robbing, drinking and even joining insurgency groups. Some young girls do not know how to cook, wash clothes and other domestic work. All these are the mistake made by parents to their children. Jewish Proverb says if a father does not teach his/her child how to work; he indirectly asks him/her to be a thief. Because of all these teaching they were the people who are high in economic status. Thelma Hatfield state concerning this is really challenging for every parents. He said:<br /><br />Parents you must teach and train your children so they will like to work or at least when faced with a piece of hardwork be able to get in and do it without suffering oppression. You can rear them in Christian doctrine and culture and by God’s grace they will be born again; but if you do not train them to work they will never amount to anything for God or themselves or for you. A lazy Christian never did anything for God. <br /><br />From the early years itself children should be taught to manage and certain responsibility themselves. Because one day they will come to a stage where they have to manage and take responsibility themselves. <br /><br /><span style="font-weight: bold;">4.5. Teach the Value of Culture</span><br /><br />As like other tribals the Zou people have rich culture and tradition. They have unity, respect of elder, sharing, love and so on. They regard their culture and customs highly and observed strictly. But today with the advent of modernity and Christianity the life style of the Zou people have changed. Their old culture and customs become meaningless and funny for the youngster.<br /><br />In the olden days, young people were taught songs, legends, myths, stories, dances and the art of work and so on. Every parents especially Christian regarded these are contradiction to Christian teaching, they even not allow their children to participate in cultural dances, and other social gathering. Because they regard that the Zou culture and customs are instruments of Satan. Today many children and youth did not know their origin, culture and even forgotten their own language. English songs and others tribal languages have replaced the Zou language and culture. It is really true the Zou popular cultural dance called ‘Sagual Phei Khai” was taken by one tribe and used as their own traditional dance. Even the ‘Zou puon’ (cultural cloth/shawl) was claimed by other as their own cloth. Some of the youngsters laugh at those who speak in Zou dialect, and who sing and think them as old fashioned and old timers unit for modern society. This was really true in the town area.<br /><br />The other area which badly affect of the tradition and practices was that ‘Tawm ngaina’. It simply means that self giving or sacrifice for other without hoping any reward. In the olden days the Zou people practiced caring, sharing with the poor and widow. But today it slowly vanished. Instead those who are strong and clever eat up the share of the poor people. Due to all these problems some old fellows challenge the youngster especially Christians are without love and concern for others. It seems that the olden days of the Zou society was better than this age.<br /><br />Moreover, in the olden days, the Zou live under strict rules and custom. The oldest son looked after the after, and could not do anything with consulting with their parents or relatives. But today this culture and custom has been dominated by individual freedom. Today so many old parents are without proper care of the eldest son and regarded as ignorant. Some live according to their own will leaving aside their customs. They do not regard their cultures and traditions. They also claim that they are modern people and the latter are old fashioned.<br /><br />Thus, M. Horam in his lamenting tone writes: One can also find the beginning of the defiance of parental authority and rejection of their advice as old fashioned, but mostly among the modern homes impatiently dismissing their parents with the withering comments ‘you don’t know anything,’ ‘you are to old fashioned.’ These young people tend to blame all family discord on the generation gap; the results are unhappiness in the families. <br /><br />Hence modernization has brought a big gap between old and new cultures. So the parents should think properly and teach the good values of their own cultures to their children. Until and unless the family preserves the Zou cultures and customs the Zou society will face lots of problems in future too. Because, most of the Zou social problems are due to the decline of their cultural values. So every parents should realize their faults and try to use the good and relevant cultures and customs of the Zou people; so that they can fill up the big mistakes and gap that has been changed by modernization. <br /><br />--------------------------------------<br /><br /><span style="font-weight: bold;">End Notes</span><br /><br /> <blockquote>Ronald W. Leigh, Quoted by Jonatsungba Amer., Biblical Principles of Christian Education Applied to Christian School in Nagaland (Jorhat: Assam Printing Works Pvt. Ltd. 1993), p.101 (Hereafter referred to as Jonatsungba Amer, Christian Education..)<br /> Tim, Lahaye., The Spirit Controlled Family Living (New Jersey: Power Books, 1978), p. 55<br /> Lovise Paw and Lydia., Family and Church Programs, p. 9<br /> John R. Rice., Home (Madras: ELS, 1994), pp. 247-48<br /> Mary Thomas., Family Life a Christian Perspective, op. cit., p. 59<br /> Tim Lahaye., op. cit., p. 147<br /> Dr. William Lyon Phelps., Quoted by John R. Rice., op. cit., p. 276<br /> Samuel., Family, p.6<br /> Ellen S. White., Happiness in Marriage (Poona: Oriental Watchman Publishing House, n.y.), p. 77<br /> Daniel H. Smith., Quoted by Samuel, Family, op. cit., p. 97<br /> Lalramzaua, Ralte., Kristian Chhungkua (Aizawl: Synod Publication Board, 1989), p.10<br /> Wayne, Mack., The Marriage Relationship, p. 127<br /> John R. Rice., op. cit., p. 82<br /> Samuel., Family op. cit., p. 99<br /> Gene A. Getz., op. cit. p. 92<br /> Larry, Christenson., op. cit., p. 66<br /> Thelma, Field. Quoted by Larry Christenson., Ibid., p. 67 <br /> M. Horam, quoted by Moarenla, op. cit., p.53.</blockquote><br /><br />--------------------------------------------------<br /><a href="http://manlunhangpi.blogspot.com/2009/04/bd-thesis-abstract-role-and.html">Introduction</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-1-role-and-responsibility-of.html">Chapter 01</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-two-ii-role-and-responsibility.html">Chapter 02</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-three-bd-thesis-iii-different.html">Chapter 03</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-four-bd-thesis-iv-needs-for.html">Chapter 04</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-five-bd-thesis-v-evaluation-of.html">Chapter 05</a><br />-------------------------------------------------<br /><br /><div style="margin-top: 10px; height: 15px;" class="zemanta-pixie"><a class="zemanta-pixie-a" href="http://reblog.zemanta.com/zemified/16bb8967-c4a6-4122-9ae4-070002120aeb/" title="Reblog this post [with Zemanta]"><img style="border: medium none ; float: right;" class="zemanta-pixie-img" src="http://img.zemanta.com/reblog_c.png?x-id=16bb8967-c4a6-4122-9ae4-070002120aeb" alt="Reblog this post [with Zemanta]"></a><span class="zem-script more-related pretty-attribution"><script type="text/javascript" src="http://static.zemanta.com/readside/loader.js" defer="defer"></script></span></div></div>Zodawn Footprintshttp://www.blogger.com/profile/10616656828337992946noreply@blogger.com0tag:blogger.com,1999:blog-6124396467722530665.post-37072160968176222092009-04-14T00:06:00.003+05:302009-04-14T00:32:02.892+05:30CHAPTER THREE - BD Thesis | III. DIFFERENT STAGES OF DEVELOPMENT AND NEEDS<div align="justify">To give adequate and appropriate <a class="zem_slink" href="http://en.wikipedia.org/wiki/Education" title="Education" rel="wikipedia">education</a> or teaching to the child, we must know their different stages of development such as physical, mental and social and spiritual. We shall briefly study as follow:<br /><br /><span style="font-weight: bold;">3.1. 1-3 Years</span><br /><br /><span style="font-weight: bold;">3.1.1. Physical Development</span> <br /><br />The medical professions tell us that the first year of the <a class="zem_slink" href="http://en.wikipedia.org/wiki/Infant" title="Infant" rel="wikipedia">infant</a> life sees the greatest amount of growth in its body. Smiling starts within the first month and child seems to please and respond tour own smiles. In the second and third months, s/he may giggling to his/her smiling again to our great delight. Rolling can start as early as three or four months with energetic (and slim) babies, while with others it comes later. During this time parents or guardian should properly look after, otherwise the child can roll and fall down.<br /><br />As the body grows, the senses are also developing. The first visual attraction for child is the light, but eventually the child begins to focus on various objects and will start following mother’s hand, if slowly move something colorful within his/her sight. Hearing also begins to function and develop within the first few days after birth. Sitting up start around the time the baby is six months old, but obviously the time varies from one baby to another. Parents should not force the child to sit up, rather must help the child to do slowly.<br /><br />Crawling comes as the next stage in physical development and begins from around the age of eight months. In the first years of its life, the book muscles and backbone are stabilized and strengthen, to enable sitting, then crawling and finally standing. Some children may walk by their first birth day. The digestive system is able to assimilate solid foods and approximately half the adult height is attained. By the time a child is three years old, the child acquires ability to walk, run, jump, climb, stairs, in an erect posture, talk eat observation and imitation. <a class="zem_slink" href="http://en.wikipedia.org/wiki/Personality_development" title="Personality development" rel="wikipedia">Personality development</a> is only through imitation, particularly their parents and adult who have close association with the child.<br /><br /><span style="font-weight: bold;">3.1.2. Mental development</span><br /><br />Many parents think that during this age the child does not know anything. Horace Bushness says “half of the child’s behavior are formed during and early period.” Mental development is an aspect of personality. It begins right from the birth.<br /><br />By the end of the first month, the child can recognize faces especially that of the mother whom s/he sees more than a dozen times a day while she is feeding, holding or changing his/her. By the age of one s/he is using his/her mouth activity not so much to cry as to bite and put things into it. The child can also discover physically, his/her head, mouth, hands, etc. Up to the years most of the children learn through senses. At this stage, the child is able to speak few vocabularies, simple songs, tunes, actions, and the response to those are observe. Imitation is an essential form of learning. The child copies how parents talk, dress up, walk, eat, work and every thing what they do. So John S. Mbiti, rightly comment that “… the parents are the greatest people in the world: the boy wants to be like his daddy, the girl like her mother, you are the centre of the world for them….” <br /><br />During this stage their thinking has not yet fully developed. They are pre-conceptual in thought. But they can use simple words, and symbols. They also believe that everything is true. So parents or adults must not tell them lie. Parents can start giving Christian education to them. We must teach good words, like daddy, mummy, thank you, good night and so on. We can tell them <a class="zem_slink" href="http://en.wikipedia.org/wiki/Bible" title="Bible" rel="wikipedia">Bible</a> stories, chorus, Bible <a class="zem_slink" href="http://en.wikipedia.org/wiki/Chapters_and_verses_of_the_Bible" title="Chapters and verses of the Bible" rel="wikipedia">verses</a> and so on. But parents must not tell them frightening things, like <a class="zem_slink" href="http://en.wikipedia.org/wiki/Satan" title="Satan" rel="wikipedia">Satan</a>, devil and other bad words because they can develop coward nature in future.<br /><br />Parents should show their love and affection to their children. Too much criticism and over controlling will spoil the character of the child. He/she must have freedom to play and share to the parents. This will help their physical and mental growth. <br /><br />Mrs Mary Downs says, Movement is, for the young child, an important factor is self discovery… movement also assist a child in achieving and maintaining their orientation in space an important factor in their development of concepts of time, space and direction. Children, who are not allowed to be active and move, do not develop confidence in themselves and hence do not learn. <br /><br />So children should move freely in the home. Parents should always open to share with their children. This will lead the child to have god relationship with other people. As a whole, mental development includes such abilities as attending, perceiving, observing, remembering, imagining, thinking, solving problems and growth of intelligence as well as of language. <br /><br /><span style="font-weight: bold;">3.1.3. <a class="zem_slink" href="http://en.wikipedia.org/wiki/Social_development" title="Social development" rel="wikipedia">Social development</a></span><br /><br />Social development means <a class="zem_slink" href="http://en.wikipedia.org/wiki/Socialization" title="Socialization" rel="wikipedia">socialization</a> or social interest in individual. it involves the development of a new type of behavior of change in interest and the choice of a new type of companies and friends. One becomes sociable through interaction in society. From society one learns cultures, customs, manners, language and morals, etc. <br /><br />The behavior of the baby at birth in the first few months is called pre-social behavior. The baby does not distinguish people and object. Kart Buhlers experimental study affirms that during the first tow months baby came to learn/know loud noises, bright lights, and strong touch. However, the child does not differentiate between <a class="zem_slink" href="http://en.wikipedia.org/wiki/Human_voice" title="Human voice" rel="wikipedia">human voice</a> and other noises. <br /><br />In a few months, the baby is aware of his/her mother. The infant smiles in response to attention of adults and it recognizes. According to psychologists, from four months onwards baby stops crying when we talk to him/her. The child of six months can recognized and differentiated his/her mother and other fellow, and then preference is shown by wanting to be picked up only mother. <br /><br />In one year baby reacts differently to smiling and showing negative responses to stronger. He/she attempts to imitate the speech of other like parents and other friends those who are around him/her. He/she can respond in simple words like no-no, yes-yes, mummy, aunty, uncle and so on. During this stage they are stubborn in order to demand adult’s attention. They are also selfish and self centered. So parents must teach the value of sharing with other people.<br /><br />The social circle will widen as the child begins to walk and other children; as they play and fight with them. Parents should teach the child to grow up as a social being. Therefore, as early as possible the children will start to learn manner of eating, of conversation of receiving and giving things, of greeting people of sharing things, with other people, and acting of behaving in the presence of visitors, friends and relatives of the family. <br /><br />The other primary needs of this age group will be to experience love, good manner in the home. At home that communicates love, and affection to the children, and care and concern is essential before a child can grow into our likeness when they become old. <br /><br /><span style="font-weight: bold;">3.1.4. Spiritual development</span><br /><br />By virtue of being a human, the child has moral and spiritual dimension, which comes to the open gradually. Children are first imitating that which goes on around in home, like the posture of prayer, worship of God. At an early age parents can begin to disseminate religious knowledge to them, especially Bible stories.<br /><br />Children will ask questions about where people come form or where they go when they die or who made <a class="zem_slink" href="http://en.wikipedia.org/wiki/Sun" title="Sun" rel="wikipedia">Sun</a> and moon, are religious nature. Children will ask these among his/her hundreds of other questions. Parents must give simple answer to all theses questions and related to the things s/he knows and to do his/her life. A child religious idea can be influenced by his/her experience in every life. The religious life of the home affects on child’s spiritual life because, most of the time children are confined at home with parents. Therefore, as parents we need to sow religious seeds in our child, possibly from childhood. But instead of mere teaching parents must show in their life and action. <br /><br />John S. Mbiti, rightly saith that; This is done both through example and teaching, and your lives will be the greatest teacher of your religious life…. Your child will copy and imitate everything you do and say. <br /><br />Today many parents of the Zou people do not think properly. Due to which many parents fail in their life.<br /><br /><span style="font-weight: bold;">3.2. 3-5 Years</span><br /><br /><span style="font-weight: bold;">3.2.1. Physical development</span><br /><br />Rapid growth can be seen in this stage. The child can move without the help of parents. They used to go out to find a child in their neighbor’s house to play with other child. They are very active and cannot quiet for any length of time. This activity is necessary for physical development. <br /><br />The first fullest of milk – teeth have appeared and make it possible to eat just about everything including guavas and green mangoes. When a child is about five years old, his/her height increases by about none inches from height which he/she have at the age of two years. During early childhood the weight of the child increases by about two kilos every year. But individual differences do occur: some children gain weight slightly and some do at rapid rate. <br /><br /><span style="font-weight: bold;">3.2.2. Mental development</span><br /><br />The child’s vocabulary is growing rapidly. In general, girls have a greater verbal ability than boys. it is a time to send them to nursery school, and in Sunday School s/he can join beginner department. <br /><br />At this age children are curious and critical to know everything. They can learn to follow a story read form a book and may want stories repeated so often that they actually can memorize the words. For them a chair can easily be turned into a horse. Fantasy and play are vital factors in the intellectual development and emotional growth of the child. <br /><br />They fully trust in their parents. They try to copy life style of their parents, unity and uncle, etc. They also expect appreciation and reward. Parents should show their love and affection so that children may feel happy and secure. Parents must provide toys, games materials, etc. so that the child can play, develops his talents.<br /><br /><span style="font-weight: bold;">3.2.3. Social development</span><br /><br />During infancy the young infant is very much dependent on his/her mother. But during early childhood the child tries to move from dependency to choose and action his own. His/her will is being formed and tested in relation to other people. If others in his/her environment give him/her the freedom and respect his /her needs, he/she is again a lasting sense of self-confidence and self worth. Herbert E. Hoefer says, “If the rights are protected along with the other in the family, he will learn the spirit of good will and co-operation.” <br /><br />If on the other hand, s/he is made to feel ashamed of his/her first efforts to act and if s/he is made to doubt that s/he has a respect place in his/her family, the child will easily carry over into the rest of his/her life deep lack of a self-confidence and self worth. The child will be an angry, rebellious person, judging and rejecting others as s/he was judge and rejected.<br /><br />The other important norms of social behavior during this period are negativism, quarrelling, puzzle, co-operation, sympathy and social approval. The child should develop attitudes of co-operation, sympathy and social approval. Parents and teacher should provide a god environmental for the children. Daily experiences and the various contacts that they made upon will certainly help in the development of their social dimension. <br /><br /><span style="font-weight: bold;">3.2.4. Spiritual development</span><br /><br />Children of this age can join in family worship in an attitude of prayer, even if everything said is not understood. In this stage, a beginning should be made is family prayer. Sunday School and Child evangelism service should be paid attention. But they do not have enough idea about God. They understand God as life exactly their parents. So, parents and teachers should teach Bible stories, religious beliefs, praying, reciting the creed, giving arms, going to church and the daily implication and application of one’s religion. These will lead the child that religion is relevant and meaningful in all aspect of life.<br /><br />Children pray in their own religious language. They are more natural and talk as if to a human being. They pray to God that their physical needs are, but the feeling about prayer is very strong and natural one. It is important to realize that the child of this age has not much develop a sense of right or wrong of judgment, or parents should not be loving and have a mind to accept them as they are unlovable the behavior may be. <br /><br /><span style="font-weight: bold;">3.2.5. Moral development</span><br /><br />Parents should teach the child responsibility towards himself/herself – such as cleaning his/her teeth, doing homework, tidying up the room; towards his/her parents – love, obedience, respect, co-operation; towards society at large –friendliness, truthfulness, kindness, love, politeness and so on. We must help the child to develop a relationship with animal and things. <br /><br />The child will start stealing and telling lies at home, even though for the child these acts will not mean anything bad. But this is an opportunity for parents to teach moral value of truthfulness and respect of other people’s property. This will become increasingly important when the child goes to school, so that s/he does not continue taking other children’s things. When s/he finds other property we should not allow to bring it home.<br /><br />Ill treatment of other children or animals is a problem with a number of children. This is partly to assert their individuality, and partly as an outlet for some frustration, jealousy and hatred may lead to it.<br /><br />Self control can be taught like the demand of having food just before we eat together, and table manner and so on. Other aspect like toilet habits will come later and gradually. If the child leaves stool in the sitting room, you are not going to teach his/her self control by beating up there and then. Instead the child should see you cleaning it and putting it away. Show the child where you yourself go to leave your stool, and the child will start copying you. <br /><br /><span style="font-weight: bold;">3.3. 6-8 Years</span><br /><br /><span style="font-weight: bold;">3.3.1. Physical development</span><br /><br />Physical growth and development during later childhood is somewhat slower in comparison to early childhood. At the age of six the child enters school. That is why some child psychologists call this stage as the primary school child.<br /><br />During this stage of later childhood, children develop and refine their sensory motor skills. That is why boys become interested in outdoor games. In stead of response we find a regular increase with age during later childhood. There is a similar increase in strength with age. They are very active, full of energy and constantly on the move. During this stage they are interested to take part in simple games, such as swimming, cycling, and jumping and so on. They sometimes neglect to eat food properly, because they are so immersed in their play. So some psychologists consider later childhood as the play period. Play is children’s way of life. Children will see play and playmates as if their life depended on it and perhaps it does. The power of play is extraordinary, and is an extremely serious matter. Piaget sees play as a part of the stages of intellectual development which children must pass through in developing from egocentric infants to adults with objective and rationalistic outlooks. Not allowing play can seriously hinder children’s growth.<br /><br />It is very important that as parents you should play with your children, from the time they are babies onwards. This helps development and it brings you into a happy relationship with them. Do not just play for them, but with them and if possible let them show how to play as this give them a sense of accomplishment and pride. Parents must also create all kinds of games inside or outside the house, to keep your child busy and help them to keep entertainment. The child want to feel and be the centre of life in the household, and games and playing are one way of realizing this important development. Playing is an aid to all aspects of development, and you must give it much thought and time so that it can properly fulfill this function in your child’s life. When s/he goes to school a lot of problem with other children there, but you will have time after school and at weekends to play with him/her.<br /><br /><span style="font-weight: bold;">3.3.2. Mental development</span><br /><br />During later childhood there is general development of mental ability. The child is able to grasp relationships with increase in age. Their curiosity is still in the ascent and children ask more questions, like why, when, who, what, etc. they also like to take things a part and see what makes them work. Arranging colorful objects like beads, blocks, and putting them in particularly sequences gives them pleasure. Reasoning power is increasing and many casual relationships are seen and understood.<br /><br />Since the child can go to school, s/he has problems especially some subject much difficulties in learning. Parents must prepare the child psychologically beforehand, so that the child can develop a liking and longing for school. Regarding the subject matter parents and teachers should discuss and solve the problem. Let the home be always his/her place of refuge, encouragement, sympathy and love, and make him/her feel that schooling is in fact an extension of the things he/she has been doing and will continue to do at home.<br /><br />Most experts in learning agree that these early childhood years are of prime importance for sensorimotor learning. All the senses must be brought into play in discovering and learning about the world. In fact it is this stimulation of all the senses that will be decisive for children’s ongoing learning and copying capabilities. Parents must surround them with opportunities, toys and manipulative materials which will contribute to the development of their sensory and perceptual development. According to Mary Evans Downs, “Children who do not have the opportunity to receive a variety of enriching experiences are handicapped in their later learning.” <br /><br /><span style="font-weight: bold;">3.3.3. Social Development</span><br /><br />During later childhood the child is able to enter the adult world on account of greater physical maturity and learning communication skills. During this period they like to be independent and eat, dress and bath themselves.<br /><br />As the child is already in the school, s/he comes in contact with other children. Hence s/he enjoys playing with more than two or three companions and trying to play in different games and activities. That is why, this period is known as the ‘gang age’.<br /><br />K. Lovel have made certain generalizations of some of the social development of later childhood are as follow:<br /><br /><blockquote>1. As the child increases in age s/he is able to establish stable personal relationships with others. He/she becomes less aggressive though sometimes s/he fights, verbal fight and aggression is more predominant than the physical fight at this stage.<br /><br />2. When s/he goes to school s/he develops friendships with his/her peers and classmates. Though the parents are still important for the child s/he begins to develop social relationships outside his/her family circle. He/she also begins to trust his/her teachers and receives guidance from them.<br /><br />3. During this stage children develop interest in team games involving competition and skill.<br /><br />4. They are mostly subjective in their personal relations.<br /><br />5. During later childhood, certain types of fears and anxieties also appear. These fears and anxieties are due to mysterious phenomena such as ghosts and corpses. These are the finding of Jerseld and his colleagues. </blockquote><br /><br /><span style="font-weight: bold;">3.3.4. Spiritual development</span><br /><br />The mental thinking in a person’s life started from this time onward. The brain cell is developed and the child can think and reason it. But their thinking is very limited not like adult. The child can calculate time, date, object, number and what was happening some few days back properly. The child can think religious ideas but to certain limits. Parents can teach them God as loving father. We must encourage the child to imitate great heroes in Bible story. The child is also interested to go to Sunday School and joining family worship service. We must give chance to participate in Sunday School and family worship service.<br /><br />Parents should not teach doctrinal things and others highly theological themes; but rather used simple and clear words. The child also always thinks heaven and hell especially when some people are dying. Their minds are disturbed, so parents should tell clearly from this time onward. Moreover, children do not understand the meaning of sin. Parents or Sunday School teachers should not force to confess his/her sin and repent. The child can read the Bible so parents should give a Bible to the child so that s/he can read by himself/herself.<br /><br /><span style="font-weight: bold;">3.3. 9-11 Years<br /><br />3.4.1. Physical development</span><br /><br />This period is called Later Childhood. Children in this age are physically active, running, jumping, playing and so on. This is a period of comparative stability for children of both boys and girls. The problem becomes more complicated because al children do not grow at the same rate. Some children are small frothier age while others are too big. A child who is rather small for his age is treated like a baby by the elders. He/she will always remain dependent on other and also hesitant to accept responsibility in life. <br /><br />The physical growth of girls grow more rapidly than boys up to early adolescence, so some girls will look don on a boy of her won age group as mere baby. Sometimes boy will show inferiority feeling by showing a spirit of difference towards girls of same age group. <br /><br /> They are very active in playing and doing things. They are also very careless; they just throw their box, bag and dresses. So parents must give small things to do and guide them for tidy and cleanliness. They also have comparative mind in their doing and playing. They also want to play the whole day, but we should make right time to play and also we should let them know how to take part in the society. <br /><br /><span style="font-weight: bold;">3.4.2. Mental Development</span><br /><br />Mental thinking in a person life started properly. The brain cells also develop and s/he can think and reason properly. They can think object, number and calculate date and tell about fact. The child can differentiate but lots of imagination would control. Their sense of responsibility also begins to develop. Parents should give responsibility for carrying out duties in home. This will serve as introduction for training in citizenship. <br /><br />The child develops strong intellectual curiosity and asks questions. Parents must help them to think logically and scientifically and find answer. The child has strong memories. It is a time of rapid increase in knowledge. They are also learning abstract idea such as justice, beauty and truth. Abstract thinking develops only fro this period. <br /><br />The home and the school should provide a healthy environment where child can develop their intellectual capacity. In the process of solving problem and meeting difficulties, the child develops his/her power of thinking and reasoning.<br /><br /><span style="font-weight: bold;">3.4.3. Social development</span><br /><br />Since the child is joining school, s/he comes to contact with other children. S/he enjoys playing with more than two or three companions. They have gang (group) and do things with others and loyalty to the group. According to Bhatia and others, towards the end of the period, i.e. 9-11 years, the child enters ‘young age with gang loyalties and friendship, rules and regulations and often comes in conflict with other gangs, parents and teachers. The manifestation of ‘gang age’ are the increasing interest in team game and group activities and eagerness to join group or gang and a pride in being looked upon as one of its members. A group consciousness, and unwillingness to play with numbers of the opposite sex and sort of secrecy are surroundings of all the gang activities. Since the gang influences the child, parents should look properly what type of people his/her child accompanies. If s/he joins bad gang, that will affect the life of the child into bad and worse, because they give highly regard of their peer group than parents authority. <br /><br />In this age the child can distinguish between good and bad but this understanding depends on the explanation receive at home and in immediate environment. These are the years of productivity both in the world and in the home. If one has passed from basic sense a trust through all the stages fairly successfully, s/he will desire to pass on the nest generation what s/he has received. His/her joy will be to work for the betterment of the nest generation. But those who enter this stage without the proper personality foundation will strive only for themselves and will ever fear the next generation.<br /><br /><span style="font-weight: bold;">3.4.4. Spiritual development</span><br /><br />At the beginning of this period, many questions are raised in religious matters. They are very critically observing the behavior of parents and others those who are older than him/her. They want to know the nature of human being and its relation with God. They also think why and how human re dying and life after death. They also want to know the nature of heaven and hell. So parents should clearly teach all those problems as simple as possible, so that their spiritual development can goes properly.<br /><br />They are interested in reading Bible, books of adventures and biography of great men and so on. They also can get by heart and recite the Bible. So this is the time to start suitable Christian education to the child. We can also, teach salvation history and lead into salvation realm. Parents should introduce Christian literature in order to lay the foundation for their understanding of the true authority of the Scriptures. It expects that they meaning from a literal respect for the Bible towards a critical reverence. So that they may begin to see Scripture as true in a spiritual and not necessarily literal sense at all. <br /><br />They are also hero worshippers. They are ready to follow the leader. It is the right time for emphasizing importance of Christian faith and worship in family. We have to give chance to participate in Sunday School and family worship. We should portray Jesus and other great missionaries the great leaders to follow in their spiritual life.<br />At Sunday School or home we can teach them through picture, flannel graph and so on. They are also interested in drama that will influence their spiritual life and so on. They also expect appreciation and admire from parents and Sunday School teachers. But today some parents treat their child like property or animals. That will make bad impact in future.<br /><br />------------------------------------------<br /><br /><span style="font-weight: bold;">End Notes </span><br /><br /> <blockquote> Vimala, Paulus., Introducing Christian Education (Bombay: CSI, 1993, reprint), p.63.<br /> John S. Mbit., Love and Marriage in Africa (London: Longman Group LImite, 1973), p. 154.<br /> Ibid., p. 154<br /> Vimala, Paulus., op.cit., p. 63<br /> Cited by P. Lianengi., Lalpa Hmangaih Kristian Chhungkua (Aizawl: Rev & Mrs. K. Siamliana, 1990), p.25.<br /> John S. Mbiti., op. cit., p. 161<br /> Mary Evans, Downs., Creative Foundation Starting a Nursery School (Bangalore: Cycloster Copy, 1989), p.5<br /> Quoted by Chubangnen., “The Role of Christian Educationin Developing Child Personality” Unpublished BD Thesis, ETC, 1996, p. 7.<br /> Ibid., p.10<br /> B.D. Bhatai and R.N. Satya., Educational Psychology and Guidance (Delhi: Phanpati & Sons, n.y.) p. 46<br /> John S. Mbiti., op.cit., p. 164<br /> B.D. Bhatai & R. N. Satya., op. cit., p. 62<br /> Ibid., p. 164<br /> Vimala, Paulus., op.cit., p. 67<br /> B.C. Rai., Educational Psychology (Lucknow: Prakashan Kendra, 1992), p. 239<br /> Vimala Paulus., op. cit., p. 67<br /> Herbert E. Hoefer., Teacher as Parent (Madras: CLS, 1976), p.121<br /> Ibid., p. 121<br /> Vimala Paulus., op. cit., p. 69<br /> John S. Mbiti., op. cit., p. 167<br /> Ibid., p. 167<br /> B.C. Rai., op. cit., p. 248<br /> Cited by Mary Downs., op. cit., p. 17<br /> John S. Mbiti., op. cit., p. 157<br /> Vimala Paulus., op. cit., p. 69<br /> Mary Evans, Downs., op. cit., p. 13<br /> Cited by B.C. Rai., op. cit., p. 251<br /> P. Liangengi., op. cit., p. 251<br /> Chubannen., op. cit., p. 14<br /> B.D., Bhatai & R.N. Satya., op. cit., p.65<br /> Chubangnen., op. cit., p. 9<br /> B.D., Bhatai & R.N. Satya., op. cit., p. 65<br /> Herbert E. Hoefer.,op. cit., op. cit.,p. 27<br /> Ronald, Golman., Readiness For Religion: A Basic For Development Religious Education (London: Routledge and Kegan Paul n. y.), p. 147.</blockquote><br /><br />---------------------------------------------------------------------------<br /><a href="http://manlunhangpi.blogspot.com/2009/04/bd-thesis-abstract-role-and.html">Introduction</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-1-role-and-responsibility-of.html">Chapter 01</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-two-ii-role-and-responsibility.html">Chapter 02</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-three-bd-thesis-iii-different.html">Chapter 03</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-four-bd-thesis-iv-needs-for.html">Chapter 04</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-five-bd-thesis-v-evaluation-of.html">Chapter 05</a><br />--------------------------------------------------------------------------<br /><br /><div style="margin-top: 10px; height: 15px;" class="zemanta-pixie"><a class="zemanta-pixie-a" href="http://reblog.zemanta.com/zemified/fe4b0eea-a6ac-43d2-bf4a-ccb5e782f169/" title="Reblog this post [with Zemanta]"><img style="border: medium none ; float: right;" class="zemanta-pixie-img" src="http://img.zemanta.com/reblog_c.png?x-id=fe4b0eea-a6ac-43d2-bf4a-ccb5e782f169" alt="Reblog this post [with Zemanta]"></a><span class="zem-script more-related pretty-attribution"><script type="text/javascript" src="http://static.zemanta.com/readside/loader.js" defer="defer"></script></span></div></div>Zodawn Footprintshttp://www.blogger.com/profile/10616656828337992946noreply@blogger.com0tag:blogger.com,1999:blog-6124396467722530665.post-50249894004751107552009-04-13T23:50:00.003+05:302009-04-14T00:33:07.553+05:30CHAPTER TWO | II. THE ROLE AND RESPONSIBILITY OF PARENTS TOWARD CHILDREN<div align="justify"><span style="font-weight: bold;">2.1. Responsible Parenthood</span><br /><br />As soon as the excitement of the marriage days are over, the couples are awaiting for another excited and joyous occasion in life and through which they become parents. <a class="zem_slink" href="http://en.wikipedia.org/wiki/God" title="God" rel="wikipedia">God</a>’s most precious and valuable gift to a <a class="zem_slink" href="http://en.wikipedia.org/wiki/Marriage" title="Marriage" rel="wikipedia">married couple</a> is that God brings the children into the home as a means of God’s blessing. The <a class="zem_slink" href="http://en.wikipedia.org/wiki/Bible" title="Bible" rel="wikipedia">Bible</a> clearly stated that, children are a heritage from God (Psalms 127:3); and they are to be brought up in the instruction of the Lord (Deut 6; Eph 6; Prov 22:6). God could bring children into the World in an entirely different fashion. He could have caused them to be fully grown and develop into a mature state within few weeks like animal. But usually it takes time for a child to be mature and manageable. This is God – intended because parents have a great responsibility to the progressive promotion of the children’s personality.<br /><br />The word responsibility implies that it is a Christian doctrine, as Farley named it. This phrase responsible parenthood approximates most closely to the Christian concept of parenthood. It includes all that is good in family planning in <a class="zem_slink" href="http://www.plannedparenthood.org/" title="Planned Parenthood" rel="homepage">Planned Parenthood</a>. It s concept is well defined by John W. Saliq when he said that, “it may be defined as the responsibility of the spouse, of parents to their children, of parents to other families and to society and above all, the responsibility of parents to God.” <br /><br />The E.A.C.C. Consultation held at Bangkok on Responsible Parenthood confirmed that, “We are concerned for the welfare of families, better provided for, better nurture, better diesoline, and train for our increasingly complex society.” Our primary concern is about the quality of family life rather than quantity.<br /><br />According to a scholar, Gleun Clark, “Every child comes into the world with sealed order. Therefore, parents are the ones who unseal orders and discover what it is that God means him to be and to do.” The Bible also says, “Train up the child in the way he should go and when he is old he will not depart from it.” <br /><br />The responsibility of parents toward their children seems to be overwhelming, over burden, but through the process of helping nurturing, training and disciplining parents are bringing them up in the society where they could live with the status and dignity. Marcheta Thein said that,<br /><br />Parenting children is indeed a God-given task for parents to prove themselves responsible to the beautiful world that God has given mankind. Many parents are not aware of the brevity of the period of parenting children. Before the parents realize it, the children outgrow the stage when they form their ideas about the world, people and life at large. So very often just when parents sense the problems parenthood and willing to do something, they found out that it is too late.” <br />So, early childhood is the proper time to achieve self-esteem. When the cement of my personality is still soft and impressionable if I do not achieve it at the time, if instead of self love – self hatred is imprinted on the cement of my psyche, then once that cement hardens it is extremely difficult to change what has been written. <br /><br />There is one fine Christian couple gave a testimony of how they began parenting their children at the moment they were united in love and in the act of <a class="zem_slink" href="http://en.wikipedia.org/wiki/Sexual_intercourse" title="Sexual intercourse" rel="wikipedia">sexual intercourse</a>. She put her hand into his and they prayed that should their oneness bring a life into their home, that God would bless them and give them, the parents, the wisdom to bring him up. So we can see that parenting begins from the mother womb. Parents must also start prayer for the child while s/he was in her mother’s womb.<br /><br />Children are the vivid and visible manifestation of the plans and purpose of marriage. So parents should provide the adequate physical needs such as food, shelter, clothing, education and impact them a sense of security or a feeling of trust. This security allows them the freedom for growth and develops without excessive negative feeling of anxiety, worry, and fear. They must also give emotional and spiritual needs so that, they can grow properly both physically and spiritually.<br /><br />The greatest influence in the lives of children must be their parents. For example, in the Old Testament, Moses even after spending almost 40 years, in a castle which takes away all the attention to the living and true God, he is ready to serve the Lord. <br /><br />God of Israel primarily due to the influence of his parents on his during his early childhood. The Lord <a class="zem_slink" href="http://en.wikipedia.org/wiki/Jesus" title="Jesus" rel="wikipedia">Jesus</a> was another example in the <a class="zem_slink" href="http://en.wikipedia.org/wiki/New_Testament" title="New Testament" rel="wikipedia">New Testament</a>. It is read that “Jesus increased in wisdom and stature and in favour with God and man (Lk 2:52). It was not because He was God but of His pious and devoted parents Joseph and Mary. The same pattern was also seen in the life of Timothy too.<br /><br />But today many parents encounter problems with regard to <a class="zem_slink" href="http://en.wikipedia.org/wiki/Parenting" title="Parenting" rel="wikipedia">child rearing</a> mainly due to lack of practical guidance and direction in disciplining the children according to the Word of God. Probably all the aspects of child – rearing are not being explained in the Bible. But the basic principle are laid down in the Scripture is a big boost in children’s training. Paul in <a class="zem_slink" href="http://en.wikipedia.org/wiki/Epistle_to_the_Ephesians" title="Epistle to the Ephesians" rel="wikipedia">Ephesians</a> and Colossians letters instruct fathers regarding child discipline. The comprehensive summary of parents’ duty toward children is found in a single sentence. “Do not provoke your children to anger but bring them up in the discipline and instruction of the Lord” (Eph 6:4). <br /><br /><span style="font-weight: bold;">2.1.1. Do not provoke the children</span><br /><br />This is one of the most important and popular statement in connection with the parental relationship to the children. In Greek it is imperative tense (pararnizete), which means a command, a command in order to be obeyed. Even though the command is directly addressed to the fathers, it is indirectly to the mothers as well. <br /><br />Adams says on this: When Paul speaks to the fathers he is speaking to the mothers. The reason that he addresses the fathers is that what the mother do, the father, he is addressing the one in whom god has vested his authority for discipline. The father is the heard of the home. The father is the one who ultimately must answer to God for what happens in the home. <br /><br />Provoking does not mean that parents should not do anything that would upset or annoy the children. It does not mean that parents withhold from them something that they desperately needed. It rather means that parents should not treat them in a way that their passions are unnecessarily aroused. <br /><br />The Amplified Bible <a class="zem_slink" href="http://en.wikipedia.org/wiki/Bible_translations" title="Bible translations" rel="wikipedia">translation</a> gives the meaning of the word ‘provoking’ more clearly. “Father, do not irritate and provoke your children to angry, do not exasperate them to resentment.” The cross passage in Col. 3:21 is much more clearer. The New American Standard Bible translates the same word as “Father do not exasperate your children that they may not lose heart.” In short what it means, do not raise the children in such a way that they become utterly frustrated, bitter, hostile, disappointed, distressed, fearful, frightened, rebellious, and resentment. It is clearly means that parents should not handle them in such a way that they will be promoted to live a wrathful kind of living and become angry young men and women who always keeps a grudge against their parents. Many parents are not aware of the various ways through which they provoke their children.<br /><br /><span style="font-weight: bold;">2.1.2. Do not abuse physically</span><br /><br />Since the Christian family is divinely instituted and parents are commanded to train their children in love, good life, so there is no place for a brutal attack or physical torturing in a Christian family. But some parents always scold, punish and treat their children worse than animals. Due to all these problems children will grow in bad and worse in their life.<br /><br />Juvenile studies reveal that the high rate of hostility that emanates from the teenagers is a result of parents lack of love for the children. Certain parents are more cruel and carnal who deny the food to the children and put them in an enclosed room for their wrong doings. They thought that they are disciplining their children, and hope that the children will stop of his/her wrong doing. This kind of illegal and injurious treatment on the children from the parents is inhuman and sinful. Paul’s warning, not to provoke the children, have a direct connotation to the physical assault. <br /><br />Since this is the time the children develops a negative attitude toward life as a whole and it will further create lasting effect and soon they become rebellious characters. When this kind of inhuman and unchristian discipline happens continuously without love, children will create a vengeful atmosphere at home. Vinoji, Samuel comments that, “the physical torture in no way helps the child, rather destroy his/her growth as a healthy citizen in the society.” <br /><br /><span style="font-weight: bold;">2.1.3. Do not abuse psychologically.</span> <br /><br />Some parents know physical abuse will damage on child’s future life. But they use stingy words, criticism and hurt their children. Parents destroyed psychologically their children, when they humiliates and put them down and undermines their talents and taste. This kind of psychological set back is often more complex and problematic than the physical punishment. The struggle of a strike may last long as it pains, but a mental humiliation always a picture of it in the child’s innocent mind. In may cases, this kind of psychological abuse leads to more bitterness,, discouragement and depression in children. It has got far more lethal and long range effect in its negative effects. <br /><br />Parents must praise and encourage their children; so that they can develop their potential and ability in a proper way. But today, the Zou parents often give negative comments such as fool, hopeless, bad boy/girl and so on. Such kinds of hurt words would destroy children growth and they can become meaningless in their life. So psychological abuse will create more harm in children life.<br /><br /><span style="font-weight: bold;">2.1.4. Do not neglect the children</span><br /><br />The Bible clearly say that children are heritage from God (Ps. 127:3); and they are to be brought up in the instruction of the Lord (Deut 5; Eph 6:4; Prov 22:6). Jesus warns not to take children lightly (Matt 18:6). Our responsibility as parents is a serious matter. As Christian parents our greatest task is not collect wealth, build mansions or even give them the best education; but to teach them to love the Lord and walk in his ways. <br /><br />But today most of the parents make a mistake and consider children as secondary citizens and less importance. Children were being neglected many ways in family, church and society. Children are less considered by their parents and spent less time with them. Especially employed parents have less time to care for their children. Parents who are church workers/pastors have become hostile and horrible toward their parents because they have been neglected and treated not other children. Because of these problems today we see that church leaders’ children are not better than lay people. <br /><br />Thus, it is good if preachers practice what s/he preached. One pastor sadly says that, “I can become good pastor for my people, but I cannot become good pastor in my family.” This is true to every one. Due to such problem our family member especially children could not belief and trust in their parents.<br /><br />Some parents want their children to attend church and learn like the experience. Yet they will carelessly make unfavorable remarks within the children’s hearing, about the pastor, or the choir, or the deacons or even the programs. They must provide an atmosphere that will be conducive to the growth and development they desire for their children. <br /><br />Parents must also be a good listeners to the children. They may want to share silly and simple things; so parents must listen properly, so that they can have good communication. It is sad to say that many parents of the Zou people do not give an opportunity for their children to pour out what they have in their hearts; their joy; their grief; their plans for future. Such kind of act does not fit in with the Christian concept of fellowship and loving concern. Moreover, it is common that the children who do not have proper care or attention will simply roam here and there to search security and love. So the home environment should be appropriate for child development both for spiritual and emotional. Parents should show their love to their children by action as well as word or verbal and non-verbal so that they will know parents’ great deep love for them. Without parental love, the child develops a sense of not being accepted, appreciated, loved or lacks a sense of personal worth. Children who do not receive enough parental love or attention in their childhood often suffer mental illness and personality maladjustment in adulthood. So parents need to find more time to spend with their children and let them feel that they are loved and cored. Such kind of good attitude will help the total development of the child.<br /><br /><span style="font-weight: bold;">2.1.5. Do not expect beyond the border</span><br /><br />As a beloved parents everybody want their children to be god and excellent in every corner of their life. Since we are living in a scientific age or computer world, everybody wants their children to be good in study. But we must know the four aspects of human being such as: physical, social, mental and spiritual. These are interdependent, and all four aspects need careful nurture for a well-balanced life. We must also know that everybody has not equal and similar talents or ability. <br /><br />Parents must know their children’s talent and ability for his/her future. So every children must be directed according to hi/her talent and ambition. Vinoji Samuel had met a fifteen years old boy who fled away from home. <br /><br />Put in his own words: My mother in my childhood had a habit of waking me up even in the midnight and asking me to study. She used to say often, ‘I have one son and daughter. She wants both of us to become doctors. But I know that I cannot become a doctor. When I get less marks in school, she often scold and curse me. I actually hate my mom. <br /><br />From this very statement we can know that simply high ambition without proper guidance is useless. We must allow our children to select their own way by instructing its advantages and disadvantages. It is unwise to expect the same from every child and meet the age needs that were unmet when they were children. Psychologists deal it the ‘super kid movement’ with parents, desperately trying to push their children towards achieving excellence. What thy do not understand is the fact that no good can come of trying to build too much, too soon. <br /><br />Some of the common mistake of the Zou parents was that they compare their children and others who are brilliant in study. They also expect their children would be so officer; if not s/he must be farmer or sepoy. They don’t train for carpentry, masonry, cobbler, etc. since all children are not success in their study they don’t have alternative or some what easy job. So they just start cultivating after ten or more than ten years of studies. I personally advised some parents to know his/her child talents. So parents must know all development and growth of their children and guide spiritually and physically.<br /><br /><span style="font-weight: bold;">2.2. The Child and Environment</span><br /><br />The home environment has a part in building the life of child. His/her parents, brothers and sisters, grand parents or other relatives are part of his/her environment, their behavior, their words, their needs, their interaction with one another all make up the atmosphere in which the child is growing. And which has an influence on his/her growth: mental, emotional and spiritual. Parenting means helping to create an atmosphere that will be healthy one in which the child may grow. So Dorothy Law Notte pointed out children learn what they live as follows;<br /><br /><blockquote>If a child lives with criticism he/she learns to condemn.<br />If a child lives with hostility s/he learns to fight.<br />If a child lives with fear s/he learns to be apprehensive.<br />If a child lives with pity s/he learns to feel sorry for himself or herself.<br />If a child lives with ridicule s/he learns to be shy.<br />If a child lives with jealousy s/he learns what envy is.<br />If a child lives with shame s/he learns to feel guilty.<br />If a child lives with encouragement s/he learns to feel confident.<br />If a child lives with tolerance s/he learns to be patient.<br />If a child lives with praise s/he learns to be appreciative.<br />If a child lives with acceptance s/he learns to love.<br />If a child lives with approval s/he learns to like himself/herself.<br />If a child lives with recognition s/he learns that it is good to have a goal.<br />If a child lives with sharing s/he learns about generosity.<br />If a child lives with security s/he learns to have faith in himself/herself and those about him.<br />If a child lives with friendliness s/he learns that the world is a nice place to live.<br />If a child lives with security s/he will live peace of mind.<br />If a child live with honesty and fairness s/he learns what truth and justice are with what is your child living…? </blockquote><br /><br />So what Dorothy Law Notte says are true and correct in regards to child learning process. So every parents must find out their mistakes throughout these statement; and correct himself/herself from their fault.<br /><br />Children also learn by imitation/observation from their parents. “Expect your child be as you are children do not primarily learn by being told, but by observation” (Walter A. Herrichsen). <br /><br />More than words, our behavior and others non-verbal messages will influence our children. The writer personally knows what that one baby about two years old can imitate how her mother eats sadah/khaini. The very mother told me that her baby was clever and wise. But I consider that was a wrong pattern shown the mother to her child. This how attitude, values, morale and habits get passed on; particularly true in spiritual matters; ideas of what God is shaped by the parents own, “a parents must strive to be what s/he wants his/her child to become” (Mrs. Ruth Peale). <br /><br />So what parents do and what they think often influence the children behaviors and judgment. For example, when parents respect one another, and their offspring children tend to respect their parents and each other or if the parents do not eat certain kinds of foods the children will likely not eat either. John Balgug says, “whatever parents gives his children good instruction, and sets at the same time a bad example, may be consider as bringing them food in one hand, and poison in the other.” Thus, parents should strive to give good instruction as well as sets a good example for their children.<br /><br />Children must also be taught courtesy at home. Courtesy begins for children in ‘please’ and ‘thank you.’ s/he must be taught how to pray to God, good manners, obey parents and ask forgiveness for wrong doing. Every parents should remember that characters must be build in the home, day by day, and little by little.<br /><br />As Christian parents, try to create in the home itself proper contacts for the development of your child a strong selfhood, useful and free. The most vigorous job in the world is being a parent. You have a life on your hands, a growing changing, and unfolding life. The greatest challenge that life can give is yours; with God’s help meet it (Hazen G. Werner, Wise Parental Love). <br /><br /><span style="font-weight: bold;">2.3. Discipline Out Of Love</span><br /><br />Child psychologists say the most critical problem of childhood is discipline. The goal of discipline is self-discipline, or to use the biblical term to be holy, ‘perfect’. In more practical terms, it means learning to become a responsible person.<br /><br />Since the home is the best school for the training and disciplining the child, Paul therefore, encourages parents to discipline the children with wisdom and care (Col 3:21). They are to be disciplined in the best way because “positive discipline becomes a method of guiding the growth of the child in the way of achieving a mature, independent personality… which includes firm, consistent, and kind action.” <br /><br />Parents must also learn from God how to discipline their children. God disciplines are out of His love. Hebrews 12:2, 10, say “…. the Lord disciplines those He loves, and punishes everyone. He accepts as a son… God disciplines us four good, that we may share in His holiness.” We too must discipline our children with love.<br /><br />Parents will never have a proper perspective of discipline unless they accept the rod as God’s appointed way of discipline. Proverbs 23:13-14 says “Do not withhold correction from a child, for if you beat him with a rod, he will not die, you shall beat him with a rod, and deliver his soul from hell.” It is the choice of God’s own wisdom and his fatherly love. When parents themselves are shrinking the responsibility which God gave him they are going out of God’s way. <br /><br />Most parents make the mistake of using spanking as ‘last resort.’ God did not intend the spanking to be the last line of defense for embattled parents. It is the first action to which parents takes to correct children’s disobedience to the obedience of God. It is the positive correctives means appointed by God to deliver and protect a child from the clutches of his own willfulness (Prov 29: 15-17).<br /><br />A child when s/he is disciplined with rod s/he no more needs spanking. S/he will be happy, secure and safe under his/her parents divine authority and living in accordance with God’s divine order. But in discipline we must start early, be consistent, be timely, be reasonable; and always affirm our love and reason for discipline afterwards. Most important for the child is self worth. <br /><br />But discipline of children is painful and unpleasant for some parents. Parents should have an eye not at the present but at the future what the children about the immediate context of discipline are relatively unimportant. What the children think about 15-20 years is more important. Billy Graham rightly comments that “the results of one survey indicated the 75% of the teenagers interviewed would welcome more discipline, that they wanted more discipline.” <br /><br />A Chinese proverb says “Strict teachers produces good pupil; the cane makes children obedient. Parents believe that they should strike their children since they themselves had been struck by their parents. Guangming Ribao said, that parents did not know enough about proper child-rearing, and cited a teacher as saying: “Blows seriously reduce children’s self confidence, lead to bad habits like lying, and can make children weak, cowardly, and indecisive.” (D.P.A.- Beijing). <br /><br />We must know that the aim of discipline is not to punish the child to observe certain rules in disciplining children. They are as follows: a. Do not loose your temper b. get all the facts, give the child to an opportunity to explain his/her actions c. Be consistent, otherwise, children will be confused when their parents say, “no” today and “yes” tomorrow d. select the most appropriate form of discipline when a rule has been broken e. Avoid reprimanding in public; do it private f. Be fair-parents needs to explain discipline fairly to all of their children g. discipline should be constructive. All forms of discipline must be based on the foundation of love. <br /><br />Discipline must not exceed the seriousness of the office; otherwise it creates the feeling in the child that you do not love him/her. Do not use discipline as a way of letting out of frustrations or anger caused by some one or something else. This is the great temptation for teachers in school where the beating of children is still practiced, sometimes very indiscriminately. <br /><br />Forgiveness is another dimension of discipline. Teach the children to apologize, to repent, to mind what s/he has done wrong, seek and receive your forgiveness. This gives both of you the opportunity to renew your relationship, and gives the child the feeling that you are not irrational or beastly, but that you care for him/her and love him/her.<br /><br />As discussed above parental discipline should be based on love. But sometimes, parents punish their children and surround child with so many warnings that make frustrated about what to do and what not to do. But parents should also co-operate in disciplining children, so that the child will not be frustrated by being shown or told one thing by his mother and different thing by his father. <br /><br />But today among the Zou parents, the Biblical direction of disciplining of children is not much aware and practiced. Children are beaten and punished, when s/he did mistake; some parents just uses his/her hand instead of stick. Some parents even kick and spank the important places like face, head and so on. So they need to learn more things in regard to disciplining children. In regard to co-operation in disciplining children if the father or mother side the child she/he will never stop his/her wrong doing. Parents must co-operate and children should know that his/her parents stand in one idea. This is very important for every parents.<br /><br />----------------------------------<br /><br /><span style="font-weight: bold;">End Notes</span> <br /><br /><blockquote> Robert, Smith., Why God Gave Children Parents, Peterson (Ed.) Marriage Affair, p. 127.<br /> Quoted by Renphamo E.N, Lotha., Christian Attitude Towards the Concept of Responsible Parenthood With Special Reference to theLotha in Nagaland: An Ethical Evaluation, “Unpublished B.D. Thesis, UTC, 1979, p.6<br /> John W. Sadeq., Family in the Purpose of God: A Miscellany of Essays Relating to Planned Parenthood in India Settings, (Nagpur: The National Christian Council and the Christian Medical Association of India, n.d.), p.34.<br /> The Asian Churches and Responsible Parenthood (Bangkok: E.A.C.C. Consultation, 1964), p. 2.<br /> Quoted by Larry, Christenson., The Christian Family (Minneapolis: Bethany Fellowship, 1970), p.64<br /> Proverbs 22:6<br /> Louise Paw, and Lydia., Family and Church Programs, p.40<br /> Quoted by David, Aye, “Psychological Approach to the Your Problems in Reference to Sumi Youth’s in Nagaland” Unpublished B.D. Thesis, ETC, 1996.<br /> Louise Paw, and Lydia, Family and Church Programs, p. 51.<br /> Vinoji, Samuel., Family, p.86<br /> Gene A. Getz., The Measure of Family (California: G/L Publishers, 1967), p.84<br /> Ephesians 6:4<br /> Jay, Adam., Christian Living in the Home, p.84<br /> Wayne, Mack., The Marriage Relationship, p. 122<br /> Cited by Samuel., Family, p.88<br /> Tim, Lahye., op. cit., p. 139<br /> Gene, A. Getz., op. cit. p. 86<br /> Samuel., Family, p.90<br /> Ibid., p.91<br /> Gene A. Getz., loc. cit., p.66<br /> The Christian Home, op. cit., p. 3<br /> Louise Paw, and Lydia., Family and Church Programs, p. 43<br /> Samuel., Family., p. 94<br /> Gene A. Getz., op.cit., p. 88<br /> The Eastern Clarion, (Jorhat), March 27, 1996, p.4.<br /> Quoted by Grace, Ngaihvung., Introduction to Christian Education (Class note), Grace Bible College, Churachandpur, n. y. p.8.<br /> The Christian Home., op. cit., p. 6<br /> Ibid., p. 6.<br /> New Women, op. cit., p.7<br /> Ibid., p. 7<br /> Hanlu H. Barnette., Introduction to Christian Ethics (Nashville: Broadman Press, n.y.) p. 124.<br /> Samuel., Family., p. 103<br /> Ibid., p. 104<br /> Decision., p. 9<br /> Eastern Clarion, op. cit., p.3<br /> New Women., p. 7<br /> John S. Mbiti., Love and Marriage in Africa, (London: Longman Group Limited, 1974), p.181</blockquote><br /><br />-------------------------------------------------------------------------------<br /><a href="http://manlunhangpi.blogspot.com/2009/04/bd-thesis-abstract-role-and.html">Introduction</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-1-role-and-responsibility-of.html">Chapter 01</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-two-ii-role-and-responsibility.html">Chapter 02</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-three-bd-thesis-iii-different.html">Chapter 03</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-four-bd-thesis-iv-needs-for.html">Chapter 04</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-five-bd-thesis-v-evaluation-of.html">Chapter 05</a><br />------------------------------------------------------------------------------<br /><br /><div style="margin-top: 10px; height: 15px;" class="zemanta-pixie"><a class="zemanta-pixie-a" href="http://reblog.zemanta.com/zemified/17880580-f785-4dd9-8ffd-28c4b604b790/" title="Reblog this post [with Zemanta]"><img style="border: medium none ; float: right;" class="zemanta-pixie-img" src="http://img.zemanta.com/reblog_c.png?x-id=17880580-f785-4dd9-8ffd-28c4b604b790" alt="Reblog this post [with Zemanta]"></a><span class="zem-script more-related pretty-attribution"><script type="text/javascript" src="http://static.zemanta.com/readside/loader.js" defer="defer"></script></span></div></div>Zodawn Footprintshttp://www.blogger.com/profile/10616656828337992946noreply@blogger.com0tag:blogger.com,1999:blog-6124396467722530665.post-40252182423139209662009-04-13T14:22:00.003+05:302009-04-14T00:34:48.087+05:30Chapter 1 | The Role and Responsibility of Parents in Teaching Christian Truth to Children at Home<div align=justify><strong>CHAPTER ONE</strong><br /><br /><strong>I. CHRISTIAN MARRIAGE AND FAMILY</strong><br /><br />1.1. The Christian Marriage<br /><br />Marriage was the first institution which <a class="zem_slink" href="http://en.wikipedia.org/wiki/God" title="God" rel="wikipedia">God</a> established, even before the government and the church. In Gen 2:18, God performed the first <a class="zem_slink" href="http://en.wikipedia.org/wiki/Marriage" title="Marriage" rel="wikipedia">marriage</a> ceremony in the <a class="zem_slink" href="http://maps.google.com/maps?ll=29.7833333333,48.6333333333&spn=1.0,1.0&q=29.7833333333,48.6333333333%20%28Garden%20of%20Eden%29&t=h" title="Garden of Eden" rel="geolocation">Garden of Eden</a>. So marriage was not an accident or ideas of man but it was the plan of God. As the preface to the 1662 Marriage Service says, it was institution by God himself in the time of <a class="zem_slink" href="http://en.wikipedia.org/wiki/Human" title="Human" rel="wikipedia">human</a>’s innocence, ordered and beautified by Christ’s presence in the wedding at Cana which also symbolizes the mystical union between Christ and church. It is the creation ordinance, preceding the fall; it is to be regarded as God’s gracious gift to all humankind. In this way God has shaped, endorsed and enabled marriage where the specific component, it determines in various ways the totality of human nature.<br /><br />Marriage is also an important means to establish and experience an <a class="zem_slink" href="http://en.wikipedia.org/wiki/Intimate_relationship" title="Intimate relationship" rel="wikipedia">intimate relationship</a> between the opposite sexes. It provides the means by which a man and woman can help each other in the fullest sense of the term. It is an important means of creating companionship and establishing a home as well as meeting moral and sexual needs. When God created humankind, he created them male and female; so from the very beginning the union of the two opposite sexes is seen (Gen 1:26-28). E. Arnold rightly said, “Marriage is a union of two… through their agreement two become one and no longer two but one.” <br /><br />Man and woman are complementary in their bodies and their psychology. They are made for each other, each one discovers his/her true self in relationship to the other.<br /><br /><a class="zem_slink" href="http://www.last.fm/music/Pope%2BJohn%2BPaul%2BII" title="Pope John Paul II" rel="lastfm">John Paul II</a>, speaks of the ‘nuptial’ body of man and woman, in order to emphasize that the body of one is made to be united to one another. Man and woman, in the mystery of creation, are a mutual gift. They were mutually conscious of the <a class="zem_slink" href="http://en.wikipedia.org/wiki/Wedding" title="Wedding" rel="wikipedia">nuptial</a> meaning of their bodies, in which the freedom of the gift is expressed and all the interior riches of the person as subjects are manifested. <br /><br />Therefore, Christians affirms that marriage is divine institution and as such it is honorable and it has dignity (Heb 13:4). Marriage is the means through which one enters into a family. Apart from marriage, there is no family. Man and woman by himself/herself is incomplete unless s/he has a married partner.<br /><br /><strong>1.2. Marriage is Permanent</strong><br /><br />This seems to be vague and funny concept to the modern, especially western, where life-long commitment in marriage seems to be impossible. For example, in 1940, there was one divorce out of six marriages in America; but in 1960 the number increased to one in every four. Thus, marriage has become a battle of 50-50 chance in modern day. There are even many more couples who wish to disconnect the marital vow, remains being plagued by marital unhappiness and dullness.<br /><br />Today divorce has caused unbelievable havoc in the church as well as in the society. This affects the spouses instead of helping them. As Garland noted, “ Many couples who are going through the divorce finds it more painful than the death of a partner.” <br /><br />The negative result which divorce carries on children is unthinkable. Recent studies indicate that the burden children bear may outweigh than that of the divorced spouses. <br /><br />A. Everett comments on this:<br /><br />There is little question that the children in divorcing families carry the greatest vulnerability and often sustains the greatest pain and anguish during and after the divorce process. In fact, it is the adjustment crises that the children of divorce experience which may linger well into adulthood. Disillusion, anger and fear may shape their own adulthood selection process as well as the parenting and interactional patterns of the next generation. <br /><br />In Malachi 2:16, God says, “I hate divorce.” <a class="zem_slink" href="http://en.wikipedia.org/wiki/Jesus" title="Jesus" rel="wikipedia">Jesus</a> also addressing the unbelievable Pharisees, “Therefore, what God has joined together, let no man separate (Matt 19:6). Apostle Paul expresses the same idea in I Cor 7:39; Rom 7:1-3. These two passages are strong enough to point out the permanency and bond of marriage between two people. So marriage is a life long link between two persons and that relationship should be never broken as long as both partners are alive.<br /><br />1.3. Marriage Is a New Relationship<br /><br />When God performed the first marriage ceremony, He said, “Therefore a man leaves his father and mother and they become one flesh (Gen 2:24).” Here the emphasis is upon two verbs ‘leave’ and ‘cleave.’ Leaving is one of the basic teachings of the <a class="zem_slink" href="http://en.wikipedia.org/wiki/Bible" title="Bible" rel="wikipedia">Bible</a> that will eventually lead to the formation of a nuclear family. This words means ‘forsake’ one relationship in order to establish another. <br /><br />“Leaving” in every sense must be followed strictly for the cleaving together of husband and wife. One of the main reasons for the break up of today’s marriage is that many leave home physically, but remain there psychologically. Leaving does not mean that relationship is ended; rather it means a new relationship started.<br /><br />The word “cleave” means to hold on to and not let go. This “cleaveness” describes the permanence, holiness and living union of marriage. The “cleaveness” also implies that in biblical marriage a man and a woman make a life long commitment to each other.<br /><br />The expression found in the creation story is that: marriage is not simply a contract or partnership, but it is an entering into a relationship or real unity of body and spirit, which the Scripture gives the name “one flesh.” Marriage is a total person for the total life. <br /><br />It is the most strong, close and intimate form of relationship one can have on this earth. For this reason Apostle Paul took marriage as an analogy which represents a great bond between Christ and His Church. There is nothing s meaningful like two distinct personalities living together enjoying all the variations of life, ecstasy, excitement, pain and pleasure.<br /><br />This relationship is most important in a family next to God; one’s spouse should come before any one or anything else. Even children (no matter how important) do not hold a marriage together. The home atmosphere, security and well being of the children, will depend largely on the husband –wife relationship. So, home atmosphere is the most important factor in an individual’s personality development.<br /><br />1.4. The Husband/Wife Relationship Must Be Strong And Healthy<br /><br />In consider raising children, the marital relationship remains without question the most important bond in a family. When children become problematic, many psychologists will trace the root cause to conflict in the husband/wife relationship. The lost of husband and wife relationship will automatically affects the life of children physically, psychologically and even treated children security. And these are expressed most often not verbally, but in their behavior such as disobedience, lost of interest in studies, picking up bad habits, etc.<br /><br />Some of the physical affects are stomachache, laziness, etc. for no apparent reasons. This is so because the greats need of children particularly 12 years and below is their parents’ love. They need to know that mummy and daddy are loving one another. Incidentally, psychologists say that one of the big fears of children, 12 years and below, is the fear of parents dying and divorce. So when parents are not in harmony, insecurity, fear, and guilt set in the child’s mind, resulting in behavioral problems. The effect of the husband and wife relationship is for a life time on the child. This impact cannot be wiped out working on a building a strong relationship with our spouses will make raising children on easier and enjoyable experience.<br /><br />1.5. <a class="zem_slink" href="http://en.wikipedia.org/wiki/Agape" title="Agape" rel="wikipedia">Agape</a> Love Or Unconditional Love<br /><br />The most important element in the happy Christian home is love. The word ‘Agape’ is selfless love with which God loves the sinner. The nature of agape is that of love that is directed towards and objects or person who does not deserve it. God’s love for man includes agape love and forgiveness. <br />It is the presence of agape in marriage relationship which makes it possible for Paul to compare husband and wife relationship to that between Christ and the church (Eph 5:25).<br /><br />Christ’s love for the church is not an easy pattern to be followed, but it remains as the best example in which husband/wife relationship is built upon. It is so pitiful that many of the couples do not know what Christ’s sacrifice means to them. While Jesus was on Earth; He expressed His love through all that He did. His words and acts were the proof of his love. He did not keep His love to Himself; but rather communicated it to His followers and disciples. <br /><br />Victor Tobing rightly said,<br /><br />Love is to be expressed and to be communicated. Love is like a living water flowing out of the heart of the lover to all around him. Husband/wife must be willing to give up his/her self completely for the sake of the beloved in order that he/she may fulfill the required responsibilities. This may need limiting desires, ambitions, and entertainment etc. <br /><br />Although, I Cor 13, is not dealing with marital relationship, it can be effectively applied to husband/wife relationship. The unconditional love is the foundation of all love relationships. It is not dependent on such things as spouse’s performance, age, looks mistakes, etc. this agape love says, “I love my wife/husband no matter what.” Unconditional love is an ideal and can never attain it 100 percent. But the closer we get to it, the more perfect we made by him who changes us. And the more satisfied we will be of each other.<br />How can I convey this kind of love in reality? What are some ways?<br /><br />a. Self - acceptance and adopting each other as you are, no one is perfect.<br />b. Mutual self – esteem, respect his/her as a person of dignity. Criticism is important, but not to hurt or insult his/her deeply. Remember, we have fragile egos.<br />c. Recognize husband’s/wives true worth. Build up other’s self-esteem. Dwelling more on the positive than the negative; giving positive feed back, etc. we must also appreciate each other.<br />d. Forgiving specially when s/he is wrong and you are right. Treat problems when they’re small. Don’t pile up resentment, it will burst some day. <br /><br /><strong>1.2. Christian Family</strong><br /><br />The word ‘Family’ has been taken over from the Roman ‘famulus’ which means ‘a servant.’ The Law of Roman word denoted the group of producers and slaves and other servants as members connected by descend or by marriage. <br /><br />Family is a living system in which its member functions in an organized pattern. It is a unique social unit in any given society, both ancient and modern. Family is the result of marriage which is divinely instituted. It is one of the aims and results of marriage. It is also eldest among the institution; and the first centre of all human activities.<br /><br />According to scholars like Burges and Locke:<br /><br />Family is a group of persons united by the ties of marriage, blood or adoption, constituting a single household, interacting and inter-communication with each other in their respective social roles of husband an wife, mother and father, son and daughter, brother and sister creating a common culture. <br /><br />Many sociologists and social scientists may give a number of definitions for family, but since all the families are not Christians. Some definition may not be relevant for a Christian family.<br /><br />A Christian is more than a natural family. Leen Smith says:<br /><br />Christian family is composed of individuals who are growing and responding in faith and love, for God in Jesus Christ, who are known as Christians and are in integral part of the church, whose relationship express God’s unconditional love, living by God’s will and sharing a sense of mission, creating and sustaining a Christian culture and spirit. <br /><br />The purpose of Christian family is to glorify God through its life and deeds. It is the place whose children grow best in an atmosphere of security and affection and that marital attributes can never be substituted for true love.<br /><br />Hence, love is caring, sharing, giving and is only within the family relationship and experience that family life so abundantly and together develop into mature persons.<br /><br />The Christian family is the backbone of the nation, it is an institution where the members are bound together by a Christian love, where children are welcomed and instructed with the Scripture teaching. It is the place where Jesus is not the supposed head of the home, but the actual head, where parents and children gather daily for family worship and committed to serve him. The commitment of Jesus to serve the Lord, “…. as for me and my family, we will serve the Lord (Josh 24:15),” becomes the theme of commitment of Christian family.<br /><br />Since every human being belongs to a family and only through such relationship one finds the growth and fulfillment as individual person. It is also forms the basic structure to which society has given the responsibility of socializing the future citizen.<br /><br />To build a good society depends on a good Christian family. If the family is good, it contributes good things to the society. The family is the cradle of future society and the family environment is the major influence determining the quality of the next generation. <br /><br />Thus, Mary Thomas rightly says: The family is important because it shapes us more than any other force. It determines the kind of people tomorrow’s citizen will be…. Family has been and will be the most powerful influence in the development of people’s personality and character. And the personality and character of people, after all, determine what tomorrow will be. <br /><br /><strong>1.3. Christian Home</strong><br /><br />A home is the smallest socio-political unit; like-wise, a Christian home is the smallest as well as primary Christian institution. The home according to Rev. Era Maria, is not simply a house which is built from stones or mud. But a Christian home is constructed with the love of Christ and the faith of its members. The home is the place where the members of the family find complete rest both physically, mentally, and spiritually. Marie-Mignan affirms that, “home which is not just a place where we live but a place where we are understood.” <br /><br />The home which is built by human knowledge or without knowing God’s will easily fall down or drop into it and may be lost when temptation and trials come. Therefore, the Bible clearly affirms that unless the Lord builds the house, those who build it labour in vain (Psalm 127:1). Billy Graham says, “Make the Lord Christ the foundation of your home. No home today can stand unless the family in that home has a strong faith in Jesus Christ.” Today we see many big concrete building which is constructed with corruption and gambling. Since Christ has no place the owner of the house face problems and disharmony, and even their children were drug addict and so on. So the Christian home is more important.<br /><br />A home must be more than a shelter from rain and protection from storm; it must be a centre of religious life. No parents can effectively teach religion to a child unless s/he possesses in his/her own spirit and practices it in daily living. Home should be the focal point for the children’s spiritual development. Parents should fill their children’s minds with the Scripture at home. Children should be taught to read the Bible regularly. Help your children to understand that the word of God is food for the soul as bread is food for the body. Begin as early as possible to teach your children to honour and fear God.<br /><br />It is the home that social nurture begins and children learn the first lesson of social living. It has also been the greatest school of discipline, where children learn the lessons of all aspects of life. It is also the place where parents too learn the meaning of duty and obligation, readiness to abandon their selfishness for the sake of one another and for the sake of the children. According to Tuis Shisak,<br /><br />The Christian home is where the parents educate their children for developing, into a whole person by meeting their needs physically, spiritually and mentally to become a whole human. <br /><br />A God-centred family is the first and the best school. The Christians parents train and give instruction to the children in a way that God wants them to do. The parents understand their responsibility and know that children are the future hope of the world. As Mahatma Gandhi rightly said, “a home is one of the place in which the future of humanity is being shaped, and the education of a child begins with conception.” <br /><br />Today most of the Zou parents do not know the real meaning and purpose of Christian marriage and family. The reason may be due to illiteracy, lack of Christian teaching by the church and negligence and so on. Many couples are separated, disharmony and many children are helpless and without parents. Even the schools and Sunday school teachers do not know and give enough teaching. But the family is the backbone of the church, society, and even the nation. Children are the future hope and tomorrow’s leader for the church as well as the society. So the family must play her role in accordance with God’s will and parents must actively play their role and responsibility, so that we can have good church, society and nation.<br /><br />---------------------<br /><br /><strong>END NOTES</strong><br /><br /><blockquote>John Stott., Issues Facing Christian Today (Bombay:C.L.S. Press 1984), p. 258.<br /> Eberhard, Arnold., Love and Marriage in the Spirit (New York: The Plough Publishing House, 1984), p. 118.<br /> John Paul, Pope., A Paper Presentation At General Audience (L’osservatore Romano, No. 8 (621), p.20.<br /> Vinoji, Samuel., “The New Testament Concept of Family” Unpublished M.Th. Thesis, Asian Christian Academy, India Evangelical Theological Seminary, 1994, p. 105. (Hereafter referred to as Samuel, Family)<br /> Ibid., P. 105<br /> Stanley, Grenz., Quotes Crais., Sexual Ethics, p. 105.<br /> Samuel., Family., p. 7.<br /> Norman, Wright., Key to Your Marriage, p. 12<br /> C. W. Scuddir., The Family in Christian Perspective (Nashville Tennessee: Broadman Press, 1972), p.91.<br /> The Christian Home (Shillong: W.E.S.I. – N.E. Trienniel Conference, on 6th – 10th Jan. 1993), p. 4.<br /> Ibid., p.4.<br /> Iovise Paw, and Lydia, (Eds.) Family Concerns and Church Programs (South East Asian Christian Family – Series 1982:4). Phillipines: Baptist Council on World Mission, 1982, p. 19. (Hereafter referred to be as Iovise Paw, and Lydia, Family and Church Programs).<br /> The Christian Home., op. cit., p.2.<br /> Cited by N. Moarenla., “The Disintegration Traditional Ao Family Patterns and Its Impact on Modern Christian Family” Unpublished B.D. Thesis Eastern Theological College, 1996, p.1. <br /> Quoted by Vidya, Bhushan., An Introduction to Sociology, (Allahabad: Kitab Mahal, 1984), p. 225.<br /> Quoted by I, Chuba an gang em., “ A Study of Present Christian Marriage and Its Problems Among the Ao-Naga”. Unpublished B.D. Thesis, ETC 1996), p. 61.<br /> Mary, Thomas., Family Life A Christian Perspective, (Madras: CLS, 1982), p. 73.<br /> Quoted by N. Moarenla., op. cit., p.4.<br /> Ibid., p.56.<br /> Decision, Vol. No. XI. Help For Your Home (Billy Graham Evangelistic Association, June, 1994), p. 15.<br /> New Woman., Vol. 19, No.6, Parenting Guidance For Child Rearing (Shillong, Spring Issue, 1996),p.6.<br /> Quoted by N. Moarenla, op. cit., p. 31.<br /> Ibid., p.31.</blockquote><br /><br />=========================================================<br /><a href="http://manlunhangpi.blogspot.com/2009/04/bd-thesis-abstract-role-and.html">Introduction</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-1-role-and-responsibility-of.html">Chapter 01</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-two-ii-role-and-responsibility.html">Chapter 02</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-three-bd-thesis-iii-different.html">Chapter 03</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-four-bd-thesis-iv-needs-for.html">Chapter 04</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-five-bd-thesis-v-evaluation-of.html">Chapter 05</a><br />==========================================================<br /><br /><br /><strong>[All rights reserved]</strong><br /><br /><div style="margin-top: 10px; height: 15px;" class="zemanta-pixie"><a class="zemanta-pixie-a" href="http://reblog.zemanta.com/zemified/0cb40b6c-6b22-4d89-a668-02653a5168fc/" title="Reblog this post [with Zemanta]"><img style="border: medium none ; float: right;" class="zemanta-pixie-img" src="http://img.zemanta.com/reblog_c.png?x-id=0cb40b6c-6b22-4d89-a668-02653a5168fc" alt="Reblog this post [with Zemanta]"></a><span class="zem-script more-related pretty-attribution"><script type="text/javascript" src="http://static.zemanta.com/readside/loader.js" defer="defer"></script></span></div></div>Zodawn Footprintshttp://www.blogger.com/profile/10616656828337992946noreply@blogger.com0tag:blogger.com,1999:blog-6124396467722530665.post-82487902087554729662009-04-13T14:01:00.005+05:302009-04-14T00:36:12.926+05:30BD THESIS ABSTRACT | The Role and Responsibility of Parents in Teaching Christian Truth to Children at Home<div align=justify><strong>(Reproduction of this article by any means is strickly prohibited. All Rights Reserved)</strong><br /><br /><em>A thesis submitted to the Senate of <a class="zem_slink" href="http://www.seramporecollege.org/" title="Serampore College" rel="homepage">Serampore College</a> in Partial Fulfillment of the Requirement for the Degree of <a class="zem_slink" href="http://en.wikipedia.org/wiki/Bachelor_of_Divinity" title="Bachelor of Divinity" rel="wikipedia">Bachelor of Divinity</a> by Hangpi Manlun. Regd. No. 1877/1996, Eastern Theological College, Jorhat, Assam 1998</em><br /><br />The role and responsibility of parents at home has become increasingly important for the good of the society today. Home is the most important single unit in the society. It is where learning begins and parents are the first teachers. The negligence parental role and responsibility to children at home resulted in the existence of certain social evils ranging from <a class="zem_slink" href="http://en.wikipedia.org/wiki/Morality" title="Morality" rel="wikipedia">immorality</a> to <a class="zem_slink" href="http://en.wikipedia.org/wiki/Murder" title="Murder" rel="wikipedia">murder</a>. In order to save the society from deterioration the institution of home must be given top priority above any other else.<br /><br />This thesis is divided into five chapters. The First Chapter deals with Christian marriage and family with the assumption that these are fundamental to build a ‘good’ home today. The Second Chapter deals with the role and responsibility of parents to their children. Parents are to bring up their children base on the biblical principle.<br /><br />The Third Chapter deals with the different stages of <a class="zem_slink" href="http://en.wikipedia.org/wiki/Child_development" title="Child development" rel="wikipedia">child development</a> and needs. Understanding the process of child development and his/her needs in various aspects of life such as physical, mental, social and spiritual is essential for effective <a class="zem_slink" href="http://en.wikipedia.org/wiki/Parenting" title="Parenting" rel="wikipedia">parenting</a> of the children. <br /><br />The Fourth Chapter is about the need of teaching Christian truth at home. Imparting Christian truth to children is a <a class="zem_slink" href="http://en.wikipedia.org/wiki/God" title="God" rel="wikipedia">God</a>-given responsibility to parents which no one can escape. This is needed for the welfare of the children as well as the society at large.<br /><br />The Fifth and Last Chapter is an evaluation on a responsible parenthood. Parents are responsible to children morally, spiritually and also economically. Home is the fundamental training ground for children where parents carried out their God-given task or responsibility. The well being of the family, church and society is heavily depended on the sincerity and success of parents in carrying out their divinely ordained task and vice versa. <br /><br />Thus, the importance of the role and responsibility of parents in teaching Christian truth at home is affirmed. <br /><br />-----------------------------------<br /><br /><strong>ACKNOWLEDGMENTS</strong><br /><br />I praise God from the core of my heart for giving me this great privilege to attend Eastern Theological College and for His guidance and blessing during my years of study.<br /><br />I would like to express my gratitude to Professor, Dr. Ezamo Murry, my supervisor, who has inspired and encouraged me to write this thesis. I value his help and suggestions in course of writing this thesis. It was a great privilege for me to work with him.<br /><br />My years of study would have been impossible without the generous sponsorship granted by the Manipur Gam Presbytery, and my family member for their moral, prayer and financial support.<br /><br />I am deeply grateful to the Eastern Theological College, Faculty and Staff for their valuable service and sincere commitment in teaching me in my B.D. course. And a very special word of gratitude goes to my friends who have been upholding me with their sincere prayers.<br /><br /><strong>Author</strong><br /><br />----------------------------------------<br /><br /><strong>INTRODUCTION</strong><br /><br /><strong>1. PROBLEM</strong><br /><br />The problem in this thesis is the role and responsibility of parents in teaching of Christian truth at home to the children. This topic has not been studied in depth. Therefore, I will investigate/study this subject for my thesis.<br /><br /><strong>2. ELABORATION OF THE PROBLEM</strong><br /><br />Home is the most important single unit in a society. Moreover, home is the beginning of learning and parents are the first teachers. A child’s whole development is formed when they were still young. So parents should learn and know the different stages of child development and give adequate teaching at home.<br /><br />Today due to negligence and limitation of knowledge many parents did not carry out their duties. So we are confronted with various social evils such as <a class="zem_slink" href="http://en.wikipedia.org/wiki/Drug_addiction" title="Drug addiction" rel="wikipedia">drug addiction</a>, corruption, killing, and so on. These are occurring due to improper Christian teaching at home and lack of adequate teaching in Christian living. To have a good family, church, and society the <a class="zem_slink" href="http://en.wikipedia.org/wiki/Writer" title="Writer" rel="wikipedia">writer</a> suggests that the most important institution is Christian home and parents are the first teachers.<br /><br />The writer has divided this study into five chapters. The first chapter deals with the Christian marriage and family. Under this chapter the writer briefly deals with the importance and meaning of Christian marriage and family. The second chapter deals with the role and responsibility of parents toward their children.<br /><br />The third chapter deals with the different stages of child development and needs. Under this very chapter the writer briefly discusses the physical, mental, social and spiritual development of children from birth to the age of eleven. The fourth chapter deals with the needs for teaching Christian truth at home. However, due to limitation of space the writer will deal only the spiritual needs of the children. The fifth and the last chapter is an evaluation of the responsible parenthood and conclusion.<br /><br /><strong>3. PURPOSE</strong><br /><br />The purpose of writing this thesis is to build a good Christian home. In that very home parents should give appropriate teaching according to the needs of the child, so that we will have a good family, church, and society.<br /><br /><strong>4. METHODOLOGY</strong><br /><br />This study demands both theoretical and personal experience. In the theoretical part, the writer will be utilizing library resources like books, unpublished thesis, seminar papers, periodicals, <a class="zem_slink" href="http://www.wikinvest.com/industry/Newspapers" title="Newspapers" rel="wikinvest">daily newspaper</a>, and magazines and so on. As the writer has written some books and articles regarding family issues and being a father of two kids, my personal experiences helped me in great manner in the writing of this thesis. <br /><br /><strong>5. SCOPE AND LIMITATION</strong><br /><br />This research is confined to the role and responsibility of parents at home. The children groups are also from birth to 11 years only. This is so, because, these periods are the most important periods in personal growth and formation as well. This study is also limited to the Zou context particularly Manipur Gam Presbytery to treat the subject contextually.<br /><br />--------------------------------------------------------------------<br /><a href="http://manlunhangpi.blogspot.com/2009/04/bd-thesis-abstract-role-and.html">Introduction</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-1-role-and-responsibility-of.html">Chapter 01</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-two-ii-role-and-responsibility.html">Chapter 02</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-three-bd-thesis-iii-different.html">Chapter 03</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-four-bd-thesis-iv-needs-for.html">Chapter 04</a> | <a href="http://manlunhangpi.blogspot.com/2009/04/chapter-five-bd-thesis-v-evaluation-of.html">Chapter 05</a><br />--------------------------------------------------------------------<br /><br /><div style="margin-top: 10px; height: 15px;" class="zemanta-pixie"><a class="zemanta-pixie-a" href="http://reblog.zemanta.com/zemified/bd9167ea-b30b-4676-b917-3bb6cf56f48b/" title="Reblog this post [with Zemanta]"><img style="border: medium none ; float: right;" class="zemanta-pixie-img" src="http://img.zemanta.com/reblog_c.png?x-id=bd9167ea-b30b-4676-b917-3bb6cf56f48b" alt="Reblog this post [with Zemanta]"></a><span class="zem-script more-related pretty-attribution"><script type="text/javascript" src="http://static.zemanta.com/readside/loader.js" defer="defer"></script></span></div></div>Zodawn Footprintshttp://www.blogger.com/profile/10616656828337992946noreply@blogger.com0tag:blogger.com,1999:blog-6124396467722530665.post-87069489562929389732009-04-01T21:35:00.001+05:302009-04-01T21:38:39.058+05:30Migam leh I gam dinmun kibahloudan, ta lawm lawm!Amasapen in, igamdinmun leh hinate genthei ding a ka umjieh in lungdam thu kagen masa hi.Ahin, tami ka thugente khu koima mimal demna leh kohna ahisiha, kumtam tah ka na vei leh puohnate leh igam khantouna ding a aku-le-poimaw a kathei jieh in ka hing gel ahijaw hi.Migam leh igamte iI tekahchieng in kikhiehna tamtah um in ka thei a, adieh in tam anuai a points thumte i tahlang ding uhi. Tuate hileh:<br /><br /><span style="font-weight: bold;">1. Lampi, 2. Bank leh 3. Electrict (Meivahte) ahi uhi. Tuin abanban in gen va ui.</span><br /><br /><span style="font-weight: bold;">1. I Lampite uh</span>. Lampi khu nichin hunchin a izui uh leh ineh itah suina uh leh ikikawmtuona uh ahijieh in a kul in a poimaw mama hi Ahin I lampite uh khu duthusambang in ahoilou jieh un vangsietnate iI na tuoh jelejl uhi.Etsahna dingin akigen minthang “Ngasuon lei” bang ahoilou jieh in mi tamtah in ahinna uh anatan <a class="zem_slink" href="http://en.wikipedia.org/wiki/Law" title="Law" rel="wikipedia">law</a> uhi.Thamlouin, tunai deu in <a class="zem_slink" href="http://maps.google.com/maps?ll=21.0,78.0&spn=10.0,10.0&q=21.0,78.0%20%28India%29&t=h" title="India" rel="geolocation">India</a> leh Myanmer kikawmtuona Silsi leh Sehken khoute kikal a Tuivai Leipi tunin kisuo in, passenger gari ahilou jieh in ashi leh liem gen ding a umsiha, vangsia vangphai i suoh uhi. Tuin jong C. Tuiveljang leh Maukot khuote kikal a Tuvai Leima luiseng in, bangchih laipou a kitanthei mai ding a ajauhuaithu alimtoh i News paperte uah imu uhi.Tamte ingaitua chieng in migam ah tam bang lawm lawm a lei siet jieh a shi leh mang a umthu uh gending atam sih a, dahuai mama a suoh hi. Apeisa Kum 2002, lai in <a class="zem_slink" href="http://en.wikipedia.org/wiki/Coordinated_Universal_Time" title="Coordinated Universal Time" rel="wikipedia">UTC</a>, <a class="zem_slink" href="http://maps.google.com/maps?ll=12.9666666667,77.5666666667&spn=0.1,0.1&q=12.9666666667,77.5666666667%20%28Bangalore%29&t=h" title="Bangalore" rel="geolocation">Bangalore</a> a MTh. Ka zillai in, nitah <a class="zem_slink" href="http://en.wikipedia.org/wiki/Khat" title="Khat" rel="wikipedia">khat</a> footh path ah kava kia kha a, Clinic ah kava kituomsah hi. Doctor pan gamkhangtou lah khat a teng hi le chin government in sum tam tah ang pe dinga, India ateng na hijieh in nangman na kisen ngading ahi ang chisan hi. Ajieh ahileh government in lampi ahoibawllou jieh a kia kha n a hi a, nang mawna ahisih ang chisan hi. Migam ah tambang ahi lai in eiloi pen ilampi leh Leite uh gitnat lou jieh in shi in mang lei jong ahiding ma in kingaisun thei lai in, ahinlah ashi amangte khu a zong leh gentheite ma ahi jel jel hi.<br /><br /><span style="font-weight: bold;">2. Bank.</span> Ei Churachnadpur a teng mihingte lah kipung deudeu, ahin gintat sang in solkal lam ah khantouna a umlua sih hi .Ei Lamka khuopi leh agamsung a mite khun <a class="zem_slink" href="http://en.wikipedia.org/wiki/Secure_Border_Initiative" title="Secure Border Initiative" rel="wikipedia">SBI</a>, Bank munkhat bou ah inei ua, tua leh tunai in, NERGS sumte na nawn tam bank ah ila ua, sumla ding leh thawn ding injong jingkal dah 8:oo Am banga kigual angai ta lawm hi. Migam ah Bank a ihaw leh dahkal lang khel isubisih ua, ei gam ah ahileh nitum phial a ikigual deudou ua,hun leh tha tampi i seng ua pamai mama hi. Agam mipte tam dan leh khantoudan toh kituoh in ei <a class="zem_slink" href="http://maps.google.com/maps?ll=235.0,925.0&spn=0.1,0.1&q=235.0,925.0%20%28Churachandpur%29&t=h" title="Churachandpur" rel="geolocation">Churachandpur</a> bang ah atawm pen in munthum munli bang ah um leh kiching pan ding in a gintat huai hi.Tambang ahitei na ding in mipite leh athuneiten pan alah uh ahun tah zetta hi.<br /><br /><span style="font-weight: bold;">3. Electrict (Meivah).</span> I gam tahsap poimaw mama khat kia hileh Electrict meivah ahi. I gensa sa bang un migam a i vazin chieng ua,i en leh etla pen uh khu regular tah Current anei uh ahipen hi.Tualeh migam ah loadshadding chite um jong leh ni khat in dahkal khat val umlou chilei ichi khie sih ding uhi. Tualeh bang ahiai khat jieh a sietna anei a dahkla tamdeu umtheilou ding ahileh jong mipite lah ah kihil in akitheisah jeljel hi.Thamlouin, eite’n jong midangte ma bang in Electrict fee pe hoi penpawl ihi ua, adieh in government na semte bang in law(pay) alahna ding un a fee piehna lai bang a toi ua,tuaban ah a fee dongte bang in pei in peihoi sih leh Hachin in regular tah in ang dong thouthou ua,Unau Chiengkon lama ten chiemmui na bang deu ina “E , alight sang in nang regular jaw a”a chisah uh khu thu dih chanve ahi.Tualeh Naupang Exam hun leh i poimaw dieh laite un a buai nuom sese hi.<br /><br />Tualeh tulai silzousie khu Electrict tungton a kisem ahijieh in nasep silbawl jong ma sawnthei lou in i pumbuai uh chi ding ahi mai hi.Thamlou in, khuopi a teng hi jong lei Inverter chite a neiloute a ding in singtang bang in miel nuai ah, thaumei toh Naupangte laisim sah ngai in, azong leh neiloute ma athuoh kihi jeljel hi.<br /><br />Tuajieh, in tam a tung mipite hamsatna te khu bang chih chieng in eite lahah abei diai?chi kal ngah huai mama hi.Tamte semkhie ding a iteldoh lamkaite uh lah Election Campaign lai a dang nal tah a gen jou chieng un ang ching chieng un abawljou bang in kingai jeljel uhi.Tuin jong imai MP itelna ding uah itelchingte un tamte hing sai masa pen in hing bawl masa le uh igam khangtou in masawn ding hi.Tuajieh in igam apahlunna ding in lamkaite leh mipten jong idinmunte uh thei a pan ilah tah zet uh ahunta hi.Tualeh mipiten jong athuoh leh vangsiatu hijing dinga a ikikona lungsim uh topsan ahunta hi.Tua hileh tusang iniI khangtou jaw ding uhi. Simtute Pasian in hing gualzalta hen.<br /><br /><div style="margin-top: 10px; height: 15px;" class="zemanta-pixie"><a class="zemanta-pixie-a" href="http://reblog.zemanta.com/zemified/209a335a-ff40-4038-9459-5a9fc4b36f01/" title="Zemified by Zemanta"><img style="border: medium none ; float: right;" class="zemanta-pixie-img" src="http://img.zemanta.com/reblog_c.png?x-id=209a335a-ff40-4038-9459-5a9fc4b36f01" alt="Reblog this post [with Zemanta]"></a><span class="zem-script more-related"><script type="text/javascript" src="http://static.zemanta.com/readside/loader.js" defer="defer"></script></span></div>Zodawn Footprintshttp://www.blogger.com/profile/10616656828337992946noreply@blogger.com0tag:blogger.com,1999:blog-6124396467722530665.post-27923485136244503512009-02-14T12:38:00.002+05:302009-02-14T12:42:58.883+05:30Rev. Hangpi, Book Review | Kisinsahna Piching Leh Kiselbuh<div align=justify><em>Rev. Hangpi Manlun, Khristian Thugin Zilna Bu (2004). MGP Publications, Churachandpur; Aman Rs. … ; pp. 117 + viii; No illustrations. Paperback.</em><br /><br />KUM 1988 VEL a Sunday Skul a Senior pawl ka hilai in Behiang ah ka om nalai a, tuami zou in Imphal ah skul kai di’n a hing kisawl pai ta hi. Tuami hun apat kum 15 val a pei ta a, hinanleh Sunday Skul (SS) a Senior pawl te’n text bu ka nei lou lam uh ka thei na lai hi. “Izip to Kanaan” zou in SS subject tawi ding ka nei non sih ua, Sawltahte Nasep Bible Study dan in ka sim zel uhi. Tua ziah in 2004 a kisun, “Khristian Thugin” pen Senior Pawl zil dia kibawl ahiziah in, naupang SS leh Zou khristian literature a dia khanletna thupi tah a ngaisut thei ahi.<br /><br />Pu Hangpi in laibu (books) tampi banah, hunbihnei tanchinbute (periodicals) tanpha enton in tami text-bu ahing gelh hi. “Khristian Thugin” ahileh Khen 10 a kikhen ahia, tami thulute a huam pha hi: Bible, Paisian, Mihing, Hagau Siangthou, Hundamna, Sacrament, Hattuam leh Gingtute Mopuahna. Tami thulu te’n Tapidawte doctrine poimaw teng a tuun (cover) suah a, hinaleh ei Zou context leh Senior pawl-te lunglutna level toh kituah a tami thulute hilchet ding kisam zel hi.<br /><br /><strong>BIBLE (LAISIANGTHOU) TANCHIN</strong><br /><br />“Khristian Thugin” in Bible toh kisai thu tampi a gentel hi. Bible chi kamteng umzia, huhakhumna leh Aprocrypha, gelh masatna hamte leh a kekhiatna chite a suut hi. Tami Khen 1 na ahileh “Bible Chanchin” (1990), Rev. Raltawnga gelh apat tampi enton hi di’n i gingta hi. Tami toh kisai in Rev. Dr. Zairema gelh “Kan Bible Hi” (2003) chi laibu hoi mama khat a kisun man kia ta a, etton ding tampi a um ngei ding hi. Tami khenpi sung a Bible translation toh kisai in Septuagin, Latin Vulgate, English leh German translation-te maimai bukim lou hi. Ei Zo minamte ham a Bible lekhiatna tangthu poimaw tah zong syllabus a telsah ding kisam hi. Zou sung ah Bible translation in kikhenna a hing tutdan uang gen ding hi zaw lou in, Zou Bible te’n Tapidaw hina leh i ham-le-pau a kepbitdan uang gen ding a dei huai zaw hi. Rev. Khup Za Go gelh “Bible Translations among the Zo People in Northeast India” (1996) leh Frederick S. Downs gelh “Essays on Christianity in Northeast India” (1994) chite bang tami lam a din reference manpha ahi ding uhi.<br /><br /><strong>PASIAN LEH MIHING THU TOH KISAI</strong><br /><br />Khristian kisinsahna tampi Pasian hina (Trinity) leh mihing dinmun toh kisai ahi zing hi. Pu Hangpi in Trinity a gen ban ah Hagau Siangthou thu Khenpi 6 na sung a atuam vilvel in a sut kia sawnsawn hi. Trinity kigenna Khenpi 3 na sung a zong a ni a gawm khawm thei tah luat ahi. Mihing toh kisai hilchetnate a tomkim thei mama a, Bible thuhilna leh tuami philosophical context kiselbuh tah in a tahlang hi. Khenpi 4 “Mihing” chi sung a “Tahsa leh Hagau Thu” (peh 42) chi pen kichian zaw sem a hilchet ding kisam hi. Aziahpen tami thu toh kisai in Zou sung ah ngaidan dih lou tampi a um zou ta a, mihing hina bukim Bible thuhilna kisam hi. Tami mihing umzia toh kisai a Pu Hangpi thugen pen kiselbuh mama hi:<br /><br />“Bible in ang hildan tangpi khu mihing in tahsa leh hagau ahuoptel hi… Greek leh Hindu khenkhat in tahsa leh hagau khu a gen tuom ua, a kidousah uh hi. Ahinlah Bible in gendang tuom selou in pumkhat ahina a gen uong hi. Tahsa leh hagau chi khun mihing pumpi a huop a, hagau tellou in tahsa khu ashi ahi … Pasian in tahsa angaikhoh dan khu am angel khu tahsa nei in ang pieng a, damloute zong asudam a, gilkielte zong nehdiing ana pie hi” (p. 42).<br /><br />Ei India Mal-suah lam a evangelical Khristiante lah ah tahsa leh hagau thu nasatah in kikhen hi. Hagaumi kisa te’n khovel siatlei tuang nuasia a, huiva bang a thangvan tun ding maimai lunggel uhi. Pasian deilam van a bawl ahibang a lei a zong bawl ding ahilam manghil ua, kilepmang sawm gige uhi (escapism). Mikhialte ziah hi lou in, Khristian mihoite kikangkoi ziah a i gam-le-nam, i hattuam leh society sung buai ahi ta hi. I teenna khovel apat Khristiante kithasiat bawl ua (alienation), i khotang leh minam siamhoina ding in ngaikhona (involvement) kitasam hi. Tami lam thu toh kisai in John R.W. Stott gelh “New Issues Facing Christians Today” (1999) [1] a manpha pen ding hi. John Stott ahileh evangelical lamkai leh laigelh minthang mama ahia, tuni tan in London ah um in a dam nalai hi.<br /><br /><strong>HUTDANMA THUGIN HUAP LETDAN</strong><br /><br />Pu Hangpi in Kenpi 7 na sung ah hutdamna chi thum – tu le tu a hutdamna, dachiang in hutdamna, leh hutdamna bukim – chite a gentel hi. Tualeh Khrist Jesu tatna letdan leh huapzoudan zong tamlou a gen belap hi. Tami pen kichian zaw sem a hilchet din ahoi hoi. Hutdamna nasep in mihing hagau leh tahsa huam a, silsiamte tanpha zong tuun phaban hi. Ei singtangmi Zou kampau singtang louhoumite a di’n tami gospel a kisam petma ta hi. Mangpa Jesu’n “Mual-aipate khandan en vawi un …” ana chia, i ngaisutna Pasian silsiamte lam a koi din a hing hanthon gige hi. I gam ah silsiamte dinmun leh hutdamna kizopdan kinelsia mama hi. Pasian in Eden huan suse ding hilou a, kepbit leh enkol din mihingte thu apia hi. “Gam chin ah kuan unlen Tanchinpha gen koi un” chi i evangelical mandate ahima bang in, “Silsiamte kepbit ding” zong i “ecological mandate” ahi ngal hi. Rev. Zairema in “Isua hnathawh-chhandamna thu” [2] chi a gelhna ah tahsa hundamna leh minam hutdamna umzia a gen hi.<br /><br /><strong>HATTUAM LEH SACRAMENT-TE ETDAN THA</strong><br /><br />Sacrament-te toh kisai bukim tah a gen ahiziah in bangma belap ding tuan a um seng sih hi. Hattuam toh kisai a thu vantangte zong a hun a, hinanleh India Mal-suah lam a Presbyterian hattuam hing piandan toh kisai pen bukim zou lou deu hi. Welsh Calvinistic Presbyterian Mission in Lushei leh Khasi mite lah a tanchinpha a gendan uh tomkim zong gen ngai hi. Tami adin Dr. Mangkhosat Kipgen [3] gelh, “Christianity and Mizo Culture” (1997) leh F.S.Downs laibute enton din a hoi mama uhi. Tualeh 1976 MGP-ZCC kikhen ma a Manipur Zou kampaute Presbyterian a a-um lai huntan uh zong syllabus a telsah ding poimo hi. Tualeh mission khanthu i gen chiang in version tampi um thei gige a, tuaziahin tangthu zousia “ecumenical perspective” a gelh ding a dei huai pen hi. Kikhenna ding leh kimudana ding a tangthu suut ding hilou in, kilemna ding leh khantouna ding “ecumenical” lungsim piching kua ngai hi.<br /><br /><strong>GINGTU ZOUSIA MOPUAHNA LEH CHOUNATE</strong><br /><br />Khenpi 10 na ah gintu zousia bawl dingte tahlat ahi. Tami sung ah mimal a devotional hinkhua, silpiah a nasep, mission nasep leh khawlni tang a kikhopna poimaw dan Pu Hangpi in a gen kha hi. Tami teng ban ah Khristian-te khotang mopuahna (social obligations) toh kisai Billy Graham [4] in a gente zong zetel din a hoi mama hi.<br /><br />Tami thulute ban ah Khristian numei dinmun (gender issues) toh kisai zong tam lou gentel thei ahi. Ei singtangmite lah a numei in hattuam, khotang leh innsung ah dinmun niam tah a nei nalai hi. Tami thute theological perspective a hilchet kisam a, pasal in numei dinmun theisiam kisam ta hi. Tulai tah a Lalrinkimi in edit abawl, “Agape” [5] chi tanchinbu 1989 apat hasim in Aizawl Synod Press apat na kisun ta a, tami tanchinbu in numei (gender) toh kisai thute a ngaikhoh hi. “Agape” apat laigelh khenkhat ei Zou hattuamte context a din zong zatthei ahi. Tualeh Mission leh Development kikal zong tomkim a hilchet dia hoi ahi. Bible in, “Mi gilkial khat kung ah, vah tah leh tai tah in pei in, chi la chin bang a phatuam diai?” (James 2: 15–16) ana chi hi. Development pen solkal-te maimai nasep ding hilou a, mission nasep nadia khutlai poimo pen ahi. Skul, laisim, nesui-tahsui leh veng-le-paam a khantouna (development) pen Tapidaw-te khotang mopuahna hiphaban ahi chi i nelsia ziah un i hattuam leh minam te’n tuantual loh uhi.<br /><br /><strong>THU-VAIHAH (CONCLUDING REMARKS)</strong><br /><br />Tam a tung a i thu kikupnate tup-le-nim ahileh Nipi Saang kisinsahna piching leh kiselbuh zawh sem nei ding ahi. Tuami ding in laibu peh khansah a, amelpuah dan mama zong kilawm leh laimal sim nop huai zaw dia bawl thei ahi. Pawlpi zousia (adiah a Zou Synod leh ELCC) in SS syllabus atuam-apai a bawl sese lou a, SS Text Book Committee khat nuai a bawl khawm thei ahi mai hi. Tuahileh laibu copy tam zaw, kiman zaw leh changkang zaw in kisun thei ding a, Zou Tapidaw zousia hamphatna ding ahi ngal hi. English gen lou, Mizo ham nasan sim thei lou Zou kampau mi tampi ki-um ahiziah in, eima ham a Khristian literature kiningching nei ding lunggul huai hi. Tami i tangtun theina din Zou Synod leh ELCC in “literature partnership” nei a, lamkaihna a lah ngai ta hi. Tu-le-tu dinmun in, Zomi Christian Literature Committee (ZCLC) in Bible lehna dia joint project aneite leh Zou Synod leh ELCC in partnership a labu a sut sawmte khantou vai mama hi. ZCLC ma in piching leh naupang Sunday Skul subject teng partnership a sut ahitheina din pan hing la thei leh Zou sung ah Khristian literature in masawn thei pan ding hi.<br /><br />Aw nou Zou tapidaw literature khankhua ding khualte’n<br />Houlung tuah in i louma uh hing zuun khawm ta un;<br />Zodawn luitate bang a i luan khawn lai teng<br />Mangpa leh i gam a din silthupite i mualsua ngei dia<br />Thudih deina leh theina laigil apat michin tong kikum ta ding.<br /><br />David Vumlallian Zou, Belfast, UK<br />_______________<br /><br /><strong>Endnotes</strong><br /><br />[1] Stott, John R.W. (1999) “New Issues Facing Christians Today” London: Marshall Pickering. Tami laibu Indian edition zong um a, a version lui pen ahileh “Issues Facing Christians Today” kichi hi.<br /><br />[2] Zairema, Rev. Dr. (2003) “Isua hnathawh-chhandamna thu” in Kan Bible Hi. Aizawl: Self-published; pp. 273 – 303.<br /><br />[3] Kipgen, Dr. Mangkhosat (1997) “Christianity and Mizo Culture: The Encounter between Christianity and Zo Culture in Mizoram. Aizawl: Mizo Theological Conference.<br />[4] Graham, Billy (1984) “Social Obligations of a Christian” or “Am I My Brother’s Keeper?” in Peace with God.<br /><br />[5] “Agape” (1986 apat kisun) ban ah “Didakhe” (1972) apat kisun tanchinbute Mizo ham simtheite a din subscribe tah mama ahi uhi. “Agape” ahileh numei lamkaite adin a hoi hi. “Didakhe” pen pastor, evangelist, hattuam upa leh mission worker-te a din a hoi diah khol hi. Ahitheileh, Zou sung a hattuam chin in tami tanchinbute subscribe ding deisah ahi. A suntute ahileh Synod Office, Mission Veng, Aizawl ahi uhi.<br /><br />For more articles http://zouwritersnetwork.blogspot.com/<br /></div>REV. HANGPI MANLUNhttp://www.blogger.com/profile/13013778608928952394noreply@blogger.com0tag:blogger.com,1999:blog-6124396467722530665.post-44563035225994721232009-02-12T02:34:00.002+05:302009-02-12T02:36:11.498+05:30KRISTIAN LEH ZU<div style="text-align: justify;">Rev. Hangpi Manlun<br /><br />Zu khu ichi- leh- nam a ding a, buaina leh hamsatna tuntu, tu leh tunua chiang tan a igaal lian pen uh a suah hi. Tuajieh in tam suol lientah dou ding leh subei ding in ei josie mawpuohna ahita hi.<br /><br />Tu in Zu hii na leh a nasep dante suidoh vai:<br /><br />1. Zu (Alcohol) bang e: Zu ah <a class="zem_slink" href="http://en.wikipedia.org/wiki/Chemical_compound" title="Chemical compound" rel="wikipedia">chemical compound</a> chikhat asieng a sieng, ihaal leh kuongthei leh natna hiih zong that thei ding khop a haat khu <a class="zem_slink" href="http://en.wikipedia.org/wiki/Ethanol" title="Ethanol" rel="wikipedia">Ethyl Alcohol</a> a kichi hi. Tam khu zu a khamtheina um sah tu ahi. Ahat dan ahileh neunou khat zong (Haatna 0.06 %) sisan a, alut leh huoh khotheinaasubuai a khambuaina leh mawtna tanpha apieng sah thei hi.<br /><br />Tam alcohol khu leitung mihing ten adawn pat hun uh suikhiet guallou a sawtta hi in a kigen hi. Tualeh zu khu leitung toh kimeltheina asawtta mama a, namchin culture ah a umlouna a umsih ding hi. Masanglai apat in Greekmi, Aigupta mi, Rom mite leh Persia mite’n zong ana siem in ana dawn uhi. Jesu pien masang kum 600 vel in zong Persia Leeng, Cambyses in jong suh bei ana sawm ta hi. Ferrero in masang a <a class="zem_slink" href="http://maps.google.com/maps?ll=41.9,12.5&spn=0.1,0.1&q=41.9,12.5%20%28Rome%29&t=h" title="Rome" rel="geolocation">Rome</a> agelna ah “Rome leenggam loupi tahmaia chipna jiah khu innsung hoilouna jiah ahia,innsung khu namte kingapna suangphum poimawtah hing puohsietna khu zu jieh ahi” a chi hi Zu a khamthei um, Alcohol khu tahsa in a thuzaw theisih a miin zu a dawn chiang un a sisan uah a lutpai a, a sisan in a hiplut ngal a, zudawnna a a tahsa lutzaat khu 20% ahia, sisan a lutjaat ahileh 70% ahi hi. Tuachiin sisan ah atai kualkual a, tuomi sung in Sin a sukeeh a, huiniin (Carbondioxide) leh tuihuu a suah a, ahingkeeh jah chiangin thanei in ahat ma ma hi. Tuachiin sin lang a peiloute khu khosa leh zun leh kamlam ah ang pawt a, tuajiah in zudawnte khu zu a nam uhi. Tambang ahijiah in zudawnte khu sin natna, T.B leh natna tuamtuam avei thei uhi. Ajiah ahileh alchohol a um, chemical khu sil muot ding leh sedingte keembittu a kijang ahia, tuaban ah, siltah (solid) jaan sahtu jong ahi hi. Tambang thahatna nei ahijiah in Zaa/damdawi bawlna munlian Pharmaceuticals ah a kizang hi.<br /><br />Tuajieh in zu haatchi Rum, Brandy leh Whisky ah 6- 90 % a tel hi. A taang pi in tambang a Alcohol pan na a kibawl zute khu damdawi a zah dia ki bawl ahia, etsah na ding in RUM khu “Regular Used Medicine” china ahi. Tuajieh in (official dose) khatvei a dawn ding zaa ahi leh Tawkeu/siakeu dimni khel ahilou lai in, eiten a thawl-thawl a i dawn chieng un i tahsa un a thuoh sih a, i siet pi uhi.<br /><br />2. Bible in zu tungtang a gen daan: Mi khen khatte’n zudawn leh a juoh gen hoi sawm tei-tei in (Bible in zudawn a kham saam ah, tuonah sang in Paul in Timothy kung ah, “Na gilpi haat lou jieh in tawm-tawm dawn in”) chite a gen baan ah, “a pawt bou khu a niin a, a lut khu a sieng ahi” chin paulap asiem uhi. Ahivang in Bible thute khu a ki gelh hun leh mun leh atup leh ngiim theichien lou a, mittaw sielkhau tuu a i tuuh leh I bawl khiel ding hi.<br />Tuin Bible in a gen daan en suh vai:<br /><br />A. Thuhun lui gen daan leh a dawn te umdaan: Hebrai ham in zu khu Yayin ahia, Thuhunlui ah 140 vei a tuong hi.<br /><br />Zudawn jieh a sietna tuohte:<br /><br />Nova: Nova in zu a dawn jieh in a kham a, bang ma theilou in sagouh in a lum a, a tapa Ham in a muolphouna a liekhu lou jieh in (puon a se lou jieh in) suoh le sal suoh ding in a hamsiet ta hi (Gen.19:21). A pa zukham jieh in Ham in sapsietna leh suoh le sal hiina a tan law hi. Ama gouh hilou in ahah le suon tanpha ahoup va-ia hi.<br /><br />Lota: Lot in zong zu a kham a, ama tanu tegeel toh lumkhawm in ta a neipi hi. Tamna kipat a imu khiet ahi leh zudawn-zukham in angkawm na, sietna tawp ang tun bailam mama chi ahi.<br />Nabal: Nabal khu zu a kham jieh in Annzaluina ah a muolphou a, a lungsim chientah a zi in a hil leh a lungtang dinkhawl a, kaikon den in a shi ta hi (<a class="zem_slink" href="http://en.wikipedia.org/wiki/Books_of_Samuel" title="Books of Samuel" rel="wikipedia">I Samuel</a> 25:36-38). Zudawn khu damsung leh shinimanni tan a muolphouna hing tuntu ahi dan aki lang chien hi.<br /><br />Leeng Ela: Leeng Ela in zu akham jieh in a sepai lamkai khat, Zimri a that mawh hi (Leengte 16:8-<br />10). Zu in tuolthana a tun hi.<br /><br />Suria Leeng Benhaded: Ama leh akithuopi mi 32 in a puonbuh uah zu akham ngii-ngei ua, <a class="zem_slink" href="http://maps.google.com/maps?ll=31.7833333333,35.2166666667&spn=1.0,1.0&q=31.7833333333,35.2166666667%20%28Israel%29&t=h" title="Israel" rel="geolocation">Israel</a><br />sepaite’n tualai tahin vadou in va zou uhi (Leengte 20:16-21). Zudawn khu guollelna leh gam le lei taan na ahi daan kilang mama hi.<br /><br />Leeng Ahasura: A ma in jong zu akhamjiah a aji in abawlding a aphuut abawllou jiah in,aji it lai leengnu Vasti akhenlaw hi. Tambang in tulai in jong zu leh sa nehjiah in nupa kikhen law kikhullaw akitam a, nau pang tampi tagaa asuoh ta uhi. Khawh na mai e maw!<br /><br />Leeng Belshazzar: Tam leengpa in jong guolnop annzaluina a zu adawnkham jiah in Pasian a tung ah alungthah a, tuachiin khutbom khat in bang ah lai ava gial a, MENE MENE TEKEL PARES chiin. A hilchetna khu MENE khu Pasian in na leng gam khu adou a, angzou ta hi. TEKEL - tee in na um a naching la ta hi. PERES - naleng gam khu Media leh Persia gamte aki hawm ta uh china ahi (Daniel 5:1-28). Zu dawn khu gam le lei ban ah hiina / dinmun tunlouna leh mansuo na ahi.<br /><br />B. Thuhuntha geen dan:<br /><br />Bible in a diah in tulai a izu te uh dawnding ahi chia ageenna thuhuntha ah jong imu sih uhi. Mangpa Jesu Krist in jong Mangpa vumkhawl ann kuang a,phukhieh lai in a nuajuite thei khelkhah ding ajau jiah in “wine/zu” chi kamteng azang sih a, “greptui” chi a zang zaw hi. Tami in Jesu Krist in khamthei leh mi suse theiding zu adawnding uh a phallou ban ah Ama ngel in jong a dawn sih chi a lang chiang ma ma hi (Matthew 26:29).<br /><br />Tua ban ah Ephesate 3:18 ah “Zu kham hat in umsih un” chi thupieh khau tah i mu uhi. Tami in wine/zu kham chi thuteng pen Greek haam in METHUSKO a hia, zu kham a kipan china ahi. Tam thupieh peen tambang a lekhiet ding ah “Zu kham kipan vanglah sih un” chi’n tam thupieh in ageen nuam ahi leh zu khamlou ding chi sang in, zudawn kipat vang lah lou ding china ahi. Ajiah pen miin zu adawn vanglah leh khatvei/niivei in atawpthei sih ua, azongsang ua, zu in amau tahsa a na ang sepchiang in a dawnte a le neh ta hi. Tua baan ah Paul in Timothi kungah damdawi ding a phalsah zu peen khamthei leh misu se thei ahi sih a, greptui ahi zaw hi. Tualeh Timothi in greptui a damna ding a a dawn peen eipawl in i damtheina ding leh i hoina ding uh hilou in i du jiah leh i jongsah jiah a i dawn utoh kikal ma ma hi. Jesu in Kanan khua a tui wine/zu asuohsah peen jong khamthei leh mi suse thei zu ahi gintaat a huai sih hi. A jiahpeen Jesu in jong tambang zute adawn ngai sih hi. Tuabaan ah Bible in Zudawnte dinmun tambang in a geen hi:<br /><br />1. Zudawn khu mite nuisat leh simmaw tanna ahi (Thupilte 20:1). Na zu dawn in bangjaat vei mite nuisat leh simmaw in na um kha tai?<br /><br />2. Zu dawnte a hau ngai sih ding (Thupilte 20:1). Na zu dawn jiah in bangjaat vei na hiina naman suo ei ?<br /><br />3. Zu dawnte azawng ding ua nguina in puonsia asilsah ding hi (Thup.23:20-21). Zu-in na tahsa hoina bang tan asuse tai Koite e tunggih jing, koite e lungkham, koite e kihau jing, koite e mitsan jing?<br /><br />4. Zu-mun a umjingte zudawn jingte ahi uhi. Atawp akhun gulgu bangin, atahsa uh ajeel a, ahinna uh alaah pieh hi.<br /><br />5. Zudawnte tung agih hi.Zukham jiah in nehguh tahguhna apiang a, migilou siamtansah a,midih siamlou tangsah tu te tung agih hi (Isai 5:1- 13;Thupilte 22:32).<br /><br />6. A zau huaipeen ahileh zudawnkhu Pasian gamlutlouna ahi (I Kor.6:9-10 ). Tua-leh Bible in zudawn mai mai khaam lou inZumun nopsahna te zong akhaam hi.(Galatiate 2:21).<br /><br />C. Zu khu gam le nam buoina tun tu ahi.<br /><br />1. <a class="zem_slink" href="http://maps.google.com/maps?ll=38.8833333333,-77.0166666667&spn=10.0,10.0&q=38.8833333333,-77.0166666667%20%28United%20States%29&t=h" title="United States" rel="geolocation">USA</a> ah khun lamchinteng ah zu in a gam uleh a nam uh a suhsiet daan hoitah in a sutkhie uhi. Kumchin in USA ah zu jieh in Dollar tuul leh dingawn 120 veel zah bei ahi. Tambanga a seen nate u<br />khu, zu-ngolvei etkolna te, zatui-zahaa man, shi lehman leh accident tuom tuom a aseen nate uh ahi. Tamte sang a huoise jaw khu, inn sung sietna te, kitha nate, naupang tamtah tagaat na te, lungsim natna leh a tuom tuom atut khu ahi.<br /><br />Leitung pumpi ah zu dawn tamna peen akisui chiang in USA khu 15 na in apang giapa,zudawn tamna peen khu <a class="zem_slink" href="http://maps.google.com/maps?ll=38.7666666667,-9.18333333333&spn=10.0,10.0&q=38.7666666667,-9.18333333333%20%28Portugal%29&t=h" title="Portugal" rel="geolocation">Portugal</a>, France, <a class="zem_slink" href="http://maps.google.com/maps?ll=41.9,12.4833333333&spn=10.0,10.0&q=41.9,12.4833333333%20%28Italy%29&t=h" title="Italy" rel="geolocation">Italy</a> gamte ahi uhi. America gam ah mihing maktaduai 10 valte in, zu adawn ua, <a class="zem_slink" href="http://maps.google.com/maps?ll=45.4,-75.6666666667&spn=10.0,10.0&q=45.4,-75.6666666667%20%28Canada%29&t=h" title="Canada" rel="geolocation">Canada</a> gam ah 600,000 vaal mihing in zulung avei uhi. Zu dawn jiah in kumchin in mihing 95,000 a shi zing hi. Zudawn mi khat jiah in mili bangin abuailaw a, zukham khat jiah in innkuanpiteen buoina atuoh law uhi. Illinoise State USA ah khun nupa khat aum ua,tanu khat leh tapa khat anei uhi. Krismas lai khat in New Mexico a Albuquerque khua ah apa naupa kung a haw ding in amau gari in apei uhi. Lampi ah pasal khat in ana kham a, a tuonsah uleh a pistol in apui kawi ta hi. Tuachin a unpi un a that sieng kei ta uhi. Tuajou in mi nii ma a that kia leu-leu hi. Police ten man in , ni 365 sung suongkul tang ding in thutan khum in a um ta hi. A thudoh na uah, “Kristmas lop ka sawm a, zu kava dawn khah jieh in bang e ka bawl zong ka theisih a, kamang lam a bang hi” a chi hi. Zu in a ngaituona a suhsietsah china ahi.<br /><br />USA gam ah numei suol jieh a buoina(Rape case) zaa la ah 85 khu zu jieh ahi. Kumteng in zu jieh in Gari accident tuoh mihing 40,000-50,000 kikaal aum jing hi. Vietnam gaal ah kumkuo sung in USA gaalkap 43,000 a shi ua, tua hun sung ma in agam uah zu jieh in mihing 240,000 a shi uhi. Tua ban ah Britain gam in jong zu jiah in buoina tam pi atuoh uhi. Tu masang kumsawm peisa apat sut in, tam hunsung in England leh Wales gam ah khun pasal kum 15–24 a shi jousia khu zaa lah ah 50 saang a tam zaw khu zu dawn jiah a shi ahi uhi. Zu in huoh a suhsietdan: Huoh khun Cell 14,00,00,00,00,000 apat in 16,00,00,00,00,000 um bang a sut ahi. Mi’n zu khatvei tamtah adawn leh a huoh a theina cell 20,000 vel a suhsiet in misiem ten a gen uhi. Tuaban ah tahsa ah haatlouna mitmielna leh natna tuomtuom a tunleng hi. Mihing theina zong asubuoi a, sil hoiloupipi munate, ging tuomtuom zahnate leh dawi-le-kaute in zong tambang a thanghuoite a nemzul hi a kichi hi.<br /><br />Nu-le-pa hinalam a zu nasepdan: Mi’n zu a dawntam chieng in nu-le-pa hina chieng zong a buoisah hi. Tuami khu ta neitheilouna lam leh angkawmna a tunthei hi.<br /><br />Sin (Liver) asuhsiet dan: Mi’n zu a dawntam chieng in ‘Hapatic Coma’ natna a tun hi. Tami pen sin<br />asiet jieh a natna ‘sidang’ a um chi na ahi. Tam bang a mihing a um theina jieh: Sin cell te in na a sem thei ta sih uhi. Tampen zu in sin a suhsiet ta jieh ahi. Sin in sinkha tui gilpi ah a pieh ding zat a pethei ta sih a, tuabang in gilpi apan itahsa a dia silhoi te, vitamin tuomtuomte zong a hiding bang tah a hawmzah thei talou in tahsa in nasapi a haatmawna a tuoh hi. Tam Sin nasepna khu itahsa sung a nasem lah a poimaw pen khat ahi. Zu khu mihing that tam pen khat ahi: Tam bang in zu in mihing te a thadan aki sui hi. America ah kumteng in mi 27,000 a kithat ua, tamte khu zakhat lah a 80 khu zudawn jieh ahi. AIDS natna I zau mama lai un AIDS in mikhat a tha chieng in zu in mihing 10,000 a thatman hi. Tuaban ah Cancer natna zong ahuoise mama a, aman mihing 10 a tha chieng in zu in 20,000 a thatman ta hi. Uimaw thapai in um a, zu zuate ahau semsem uhi. Natna dalna ding in Zatou (Doctor) siemten pan nasatah in ala zelzel ua, ahivang in zu zuate a pung semsem uhi. Tuaban ah zudawn te khu zu in abuoina uh a belappieh a, a za-ip sung ua patsa in a sum-lepaite uh alahpieh ban ah natna huoise tah apieh belap nalai hi.<br />Zu zua khu Pasian hamsiet tanna ahi: USA a Kenedy innkuan in zu azua jieh un Pasian hamsietna huoisetah atung uah a tung hi. Joseph Kenedy in President Roosevelt phalna in Scotland apat USA ah zu lalut in azua a, ang hausa ta mama hi. Ahin a innkuan un Pasian deilouna sem ahiman un, ama leh atate tung ah lawsapna chituomtuom a tung hi. Ted Kenedy, khu laisiem leh feltah ahia, USA president ding lunggul gige hinapi in tangtun zoulou in atawpsan tahi. John Kenedy zong USA president hidiing nahpi tahin ana tum a, hinanleh a tangtun masang in ana shita hi.John F.Kennedy khu USA president in hunkhat sung ang pang hi. Ahun nina ah zong mitten dei mama uh hinapi in November 23, 1963 in Texas khopi a giloute khut ah kaplia in a umta hi. Robert Kenedy zong USA president ding in Primary Election a teelching ahia, teelching tahtah ahi masang in kaplup in a um kia tahi. Edward Kenedy khu USA House a Senator khat ahia, President dinmun lunggul tawntung khat ahi hi. Hinanlezong ama personal secretary nu nungah toh gari accident a tuoh ua, tua nungahnu a shi jiehin minsetah in President ahitheina ding lam-etna teng a mansuo tahi. A tapa Jr. Kennedy zong laisiem feltah hinanleh Miami beach ah nungah khat pawngsuol a ngaw a um in nahpitah in a minsie hi.<br /><br />Bible in “A innvengte kung a dawn diing zu pete tung agih hi” achi khu innkuon tung ah tung hi ichi thei hi. Tualeh Bible in “Na tu bang na at ding” a chi khu tangtunna zong ahidiing hi (Gal. 6:7) Pasian guolzawl Jonathan Edwards leh Pasian sapsiet Max Jukes khanggui suina:<br />Jonathan Edward<br /><br />1. Hah-le-suon 1394 a nei hi<br />2. College Principal 13 a um uhi<br />3. College Professor 65 a um uhi<br />4. Ukil 60 a um uhi<br />5. Laigiel minthang 32 apha uhi<br />6. Khantanhoi tangkoupi 200 apha uhi<br /><br />Max Jukes<br /><br />1. Hah-le-suon 905 a nei hi.<br />2. Migilou 300 a um uhi.<br />3. Zu ngawlvei 145 a um uhi.<br />4. Numei kizua 90 a um uhi.<br />5. Natna hoilouvei 205 a um uhi.<br />6. 100 sang a tamzaw te kum 10 val suangkul ah tanguh.<br /><br />Tamtegel khanggui I etna kipan in Pasian thei leh theilou khanggui I mu chienthei uhi.<br /><br />Thukhumsin<br /><br />Zu hoiloudan leh sietnate i suizouta ua, tamte a kipan a i suotat theina diing un Joanne Rose Feldmeth in a gen lampi 12te envai:<br /><br />1. Zu thahatna zou diing in eimalam ah haatna neilou i hilam kiphawh diing.<br />2. Ei sang a haatzaw vangletna/silbawltheina nei khat um ahilam mangngillou diing<br />3. I hinna leh i ngaisutna zousie vangletna neipa kung a kipumpieh diing<br />4. Lungsim a zauthawngna leh patauna neilou diing<br />5. Pasian tung leh mihing tung hileh i bawlkhiel zousie pulahngam diing<br />6. I chitlouna leh i hoilou na zousie ang ngaidam theina diing a Pasian kung a ki-apkhiet diing.<br />7. I mawnate ngaidam ahitheina diing a Pasian kung a ngaidam nget diing<br />8. Mi dangte tung a i bawlkhelnate lai a chiemte/giel vateh a a kilemna bawl diing<br />9. Ahitheilieileh tuabang mite toh eima ngel toh kilemna bawl diing<br />10. Silhoi maimai sawm diing, khelna inei leh ipomngam diing<br />11. Pasian deina imutheina diing in Pasian kung a chitahtah a thunget a ama deina bang a gamtat<br />diing<br />12. Hagaolam a piching I hichieng bou a zukhammite kung a thuhil diing. Tam thu 12te zui diing a hil diing ahi.<br /><br /></div><div style="margin-top: 10px; height: 15px; text-align: justify;" class="zemanta-pixie"><img style="border: medium none ; float: right;" class="zemanta-pixie-img" src="http://img.zemanta.com/pixy.gif?x-id=5f3e698d-02a4-4c0b-b4d2-bd92e6eb8927" /></div>REV. HANGPI MANLUNhttp://www.blogger.com/profile/13013778608928952394noreply@blogger.com0tag:blogger.com,1999:blog-6124396467722530665.post-48029110345334084782009-02-12T02:34:00.001+05:302009-02-12T02:34:21.902+05:30ORISSA GAMA KHRISTIANTE THUOHNA HUOISIENA LAWMLAWM E!<div style="text-align: justify;">- Rev. Hangpi Manlun B.A., B.D., M.Th,<br /><br />1. Pulahna : Awle, i theichiet bang un apeisa dated August, 23, 2008 zaan in Swami Lakhsmananda Saraswati, Hindu Siempu minthang tah leh alawmte mili; Kishor Pradhan, Amruta Nanda, Puranjan leh Makata Moirte khu <a class="zem_slink" href="http://en.wikipedia.org/wiki/Krishna" title="Krishna" rel="wikipedia">Lord Krishna</a> (Janmashtani) Pienni lawmding in Jalespata Ashram (Monastery) ah apei uhi. Tammun a akithoi lai koichi kitheilou mi gilou 20 velte’n akaplum uhi. (Tam Swami Laksmananda khu kumlui Khristmas lai a <a class="zem_slink" href="http://maps.google.com/maps?ll=20.15,85.5&spn=0.1,0.1&q=20.15,85.5%20%28Orissa%29&t=h" title="Orissa" rel="geolocation">Orissa</a> buaina a alamkaitu khat ahi) Tam siltung khu Orissa Khristiante adia thuohna huaisietah atuohna uh ang hita hi. Adih e dihlou kitheichien sih leh zong Local TVte khun tam tualthana mun ah khun lekha nuasiet ahi a, tua lai ah khun ningkum Khristmas lai a Khristiante tunga thuohna tung phuba lahna ahi chi akigel achi uhi.<br /><br />Tam siltung jieh in buaina khu mei kuang bang in ang kipanta a, phelmit zoulou khopin athupita hi. Phulbani (Kandhamal District) Head-quater ah khun Khristian inn 25 haltum ahi ngal hi. Tuanah RC Biehinn leh Baptist Bieh innte zong asusie ngal uhi. Tamte khu Policete mulai ngei a abawl uh ahi. Tuachiin, VHP lamkaite khun August 25 in Rourkela- ah meeting poimaw tah anei ngal ua, phuba lah ding dan angaituota uhi. Amauhte khun, “Nang hing sugentheitu leh thuahsahtute khu i gam ua pat apawtmang ding uhi” achi uhi. Tam khun “Operation Trishul” chi min apuasah uhi. Buaina in huaisiet lam naw deudeu in Orissa gam pumpi khu zelsuohta hi.<br /><br />2. Tam Hindu Siempute khu Khristiante tha ahithei mawh diei???..<br /><br />Mizoram weekly Magazine minthang tah Lelte Magazine October 3-9, 2008 issue in agen dan in tam Siempute thattu khu Khristiante hilou in, Moist te ahi uh achi hi. Tualeh amauhte zong akipuang uh achi hi. Apeisa dated 5, October, 2008 in VHP Leader Laxmananda thattu amauh ahidan Moist leader khat in agen hi. Tuaban ah <a class="zem_slink" href="http://maps.google.com/maps?ll=28.6319166667,77.2395833333&spn=1.0,1.0&q=28.6319166667,77.2395833333%20%28Communist%20Party%20of%20India%29&t=h" title="Communist Party of India" rel="geolocation">Communist Party of India</a>-Moist (CPI-Moist) Orissa unit Leader Sabyasachi Panda in <a class="zem_slink" href="http://en.wikipedia.org/wiki/Television_channel" title="Television channel" rel="wikipedia">TV channel</a> khat ahilna ah, <a class="zem_slink" href="http://en.wikipedia.org/wiki/Kandhamal_district" title="Kandhamal district" rel="wikipedia">Kandhamal district</a> a Swami Laxmananda leh alawm lite mauh tha achi chin apuang hi. Namkal buaina tuntute atawpsan sih uleh bang zat ahia khat tha be hilai ding chi uhi. CPI - Moist Orissa State Committee Secretary Panda in athana jieh uh agenna ah “Tribal mi hilou sumsui mi bang zat ahiei toh pangkhawma Laxmananda in <a class="zem_slink" href="http://en.wikipedia.org/wiki/Bajrang_Dal" title="Bajrang Dal" rel="wikipedia">Bajrang Dal</a> aphung vuh ban ah, Khristiante tung a ngawna dihloutah abawl zieh a tha a um ahidan agen hi”. Tuaban ah amautha ahithu laithot koima le uh State Government in immang chin ngaw nalai hi. Tuabanah atha ttute zong date 6, October, 2008 in Kandhamal District ah Moist helte zong amat in um uhi. Tuabang kal ah VHP President Ashok Singha in agenna ah, Orissa Khristiante soisah toujel ding ahi dan Ayodhya gen nalai hi. Ajieh ahileh, VHP Bajrang Dal, RSS, chite’n Laxmananda Jesu bang angai uh ahi. (Source the Lamka Post, 8,Oct. 2008) Ahi’n Hindute’n amauhte tung ah nasemlou in Zou thupil in “Simlam zong neh Mallam ngau in asong” achi bang deu un, mi dang gamtatna khu khotheilou Khristiante tung ah atun law hi.<br /><br />Tualeh tam siltung toh kisai ah Khristiante ahilou na ding jieh ahileh kum 1990 a Australia Missionary Dr. Graham Stain leh atate ni khu Hindu Extremist te’n ahing tang pi’n agari uh (moto) toh ahaltum uhi. Tuahun lai in Orissa Khristiante’n Bhubaneshawar/Cuttack alemna aum-theina ding in lampi azui uhi. Tuami apat in agamtatna uh gending aum sih hi. Tualeh Khristiante thugin leh zilsahna ah khun melmate tunga phuba lah ding leh huatna leh mudana chite aum kha sih hi.<br /><br />3. ORISSA KHRISTIANTE A DINGIN “NI 23” KHU VANGSIETNI AHI:<br /><br />Lamdang tah mai in Orissa aum Khristiante a ding in “Ni 23” khu vangsietni leh ni hoilou achithei tahi. I theisa bang un kum 1999, January 23 in Orissa ah Australia Baptist Missionary Dr. Graham Staine leh atate gel Philip (9) leh Timothy (7) te khu Jungle Camp (tam muna afestival khat uh genna) a Khristiante Fellowship neipi ding leh akul bangbang a zilsahna pe ding a kuon, January 23, khuovah masang in amoto uh (Station wagon) sung a tuitah leh nuomtah a imu lai <a class="zem_slink" href="http://en.wikipedia.org/wiki/Dara_Singh" title="Dara Singh" rel="wikipedia">Dara Singh</a> leh alawmte’n ahingtangpi in ahallumta uhi. Tam sil tung chizat um khu vannuai ah athangsuah ngal hi.<br /><br />Tualeh, tutung a sil huaise tah adieh a Khristiante thuahna ni zong khu August 23, ma ahi kia valong hi. Tuaban ah July 23 ma in Bajrang Dal leh <a class="zem_slink" href="http://en.wikipedia.org/wiki/Vishva_Hindu_Parishad" title="Vishva Hindu Parishad" rel="wikipedia">Vishwa Hindu Parishad</a> (VHP) te khun Kantapala khua, Jaipur District a Khristiante khu nasa tah in asoisa ua, Hindu ah bangjat ahiai khat akinualesah uhi.<br /><br />4. KHRISTIANE TUNGA GAWTNA LEH SOISAHNA KHU SILTHA AHI SIH HI:<br /><br />Awle, Orissa State ah khun buaina leh hamsatna khu Khristiante adin siltha ahi sih hi. Orissa State khu India gam State lah a zong azong leh changkang lou pawl ahi. Agam mi 66% te khu Below Poverty Line aum ahi uhi. Ahin, Sahkhuo lam ah khun akulmut un ahausa mama uhi. Tualeh mipite zong khu apualam ah kamsiem leh hoi bang a akilah lai in, shakhuo lam ah agilou un humpi nelkai bang in ahangsan uhi.<br /><br />Thamlou in, 1967 apat in Orissa State ah India gam sakhuo zalenna botsia in, Khristiante a dia na nawh mama, “Anti-Conversion Law” (Sakhuo dang a luttheilou dan) aneita uhi. Tuami dan khu <a class="zem_slink" href="http://maps.google.com/maps?ll=23.17,77.21&spn=0.1,0.1&q=23.17,77.21%20%28Madhya%20Pradesh%29&t=h" title="Madhya Pradesh" rel="geolocation">Madhya Pradesh</a> leh <a class="zem_slink" href="http://maps.google.com/maps?ll=27.06,93.37&spn=0.1,0.1&q=27.06,93.37%20%28Arunachal%20Pradesh%29&t=h" title="Arunachal Pradesh" rel="geolocation">Arunachal Pradesh</a> ah zong zah in ang umtou peh hi. Tuajieh in, India state a dia Khristiante doudal leh huot pen gam chi lei ichi khiel sih ding hi. Tuaban ah, agam uah Hindu pilkhel leh gilou (safron) mi 50 sang a tamzaw aum uhi.<br /><br />Tualeh Hindu kulmutte singtang gam a Khristiante khuo lah a pei koikoi in, “Hindu ah na kinuale sih leh na khuo uah na teng thei sih ding ua, kang that sieng ding uh” chite in avau zing uhi. Tuachiin, Badrikai a Dalit Khristiante hattuam inn kuon 6 te zong Viswsa Hindu Parishad (VHP) te galgihna zau in, Hindu in akinuale uhi.<br /><br />Tualeh, ning kum Khrismas kuon in Orissa ma ah buaina huaisie tah Khristiante’n atuoh uhi. Tua buaina ah khun Bieh inn 95 hal tum ahia tualeh inn zong 730 haltum ahia, mi luang kua (9) in ahinna atanlaw uhi. Tua ashite lah ah Pastor ni (2) apanga, mi 2000 valte’n vuahna huaisie tah atuoh uhi. Niing kum Orissa gama siltung khu India gam History ah khun Khristiante thuohna huaisie pen a ching hi. Tuajieh in, “BLACK CHRISTMAS 2007” chi’n amin apuasah uhi! Tam sanga huaisie zaw tu in atung kiata hi.<br /><br />5. ORISSA KHRISTIANTE SISAN KITHOINA IN ANEI UHI :<br /><br />Tutung buaina toh kizop deu in singtang khuo khat, Kalahandi a Khristian inn kuon khat a um hi. Hindu giloute khun alu atan sah ua, apasian uh suhkipahna/biehna in asisan in akithoita lawm uhi. Bang pasian ata lawm diei le?<br /><br />6. BAWLSIETNA HUAISIE :<br /><br />Tutung a Orissa a Khristiante bawlgenthei leh soisah aumthu khu India gammai hilou in, khovel mun chin a thonsuah hi. Tualeh Khristian website khun siltungte atahlang zing a, tuabah ah All India Khristian Council website ah Orissa asil tung mun zousie aluo suoh hi.<br /><br />Tualeh Khristiante Martar dan ahileh akhente temta toh atuntun a tuntante, heipi toh satlupte, a inn uh toh haltum khawmte, bieh inn toh hallup khawmte, akhut akeng tansahte, mi gilou vuah a vuahlupte, ahi uhi. Ahing sun a dieh in unau Catholic Sister bangzat ahiai khat zong suom (rape) in aum uhi. Aw, chizat huai hina lawmlawm e maw?...<br /><br />Tualeh tamna Jesu a dia Martar thuoh gingtute atam zawte khu ginna lam a naupang tahtahte - akhente khu kalkhat a upa gingtute, ha khat hani higiapte leh kumkhat zong ginna hui haloute bang ahi uhi. Aw eite kum sawmnga Khristian hisate leh Centenary lawm ding a kisate bang ihi lai in Jesu a din bang zatvei ithuohta uai le? Alawman uh thupi nava maw?<br /><br />Tualeh ashiloute’n zong aumna khuote uh nuasie in bitna leh muonna sui in ainn aloute uh aganta, kel, bawng leh anei alamte uh nuasie in atai zah uhi. Tuate khu Hindute khun akitan zieuzuau nalai uhi. Eite’n Khristian ihi jieh in bangzat itanta uai le?<br /><br />7. ASHI AMANG LEH INN LEH BIEH INN SUHSIET AUM ZAT :<br /><br />Awle, ashi amang za lien thei sih lei zong mi 50 vel achingta hi. Ahin, amun aumte gintat dan in mi 400 val ngei ding in agingta uhi. Ajieh ahileh Kandhamal District ngel ah khun agam pumpi mishi ui in apumdim a, gam lah a umte zong umtheilou in Relief Camp ah alut zungzung uhi.<br /><br />Tualeh inn 4000 (sangli) valte suhsiet leh haltum ahiban ah, bieh inn 600 valte khu haltum ahi hi. Tualeh gam lah a tai zah leh kibu innkuon 10000 val hiding in Internet leh website khenkhatte’n agen hi. Tualeh Relief Camp ah mi singnga (5) vel um ding a zong gintat ahi.<br /><br />Tualeh Solkal in Relief Camp mun 10 ah asiem a, ahin tua munte nangawn zong amauh a din bitna ahituom sih hi. Khenkhat in atui dawn dingte uah “Gu” (poison) akoidapsah chite zong aum nalai hi. Tuaban ah Relief Camp a um Nupi gaai tamtah in nau a nei ua, tuanah Doctor leh Nursete a umlou jieh leh avazot ngamlou jieh un naupang pieng 19 lah a 10 bang alamjui in a shita uhi. Tuaban ah a pieng sunsunte zong piendan pangai leh kep mumallou ahi jieh un a genthei mama uhi. Ajieh ahileh buoina leh dipkuotna nuoi a pieng ahijieh un. Tualeh tam buaina ah khu agam solkal zong kigawl hiding agingta pawl zong aum hi. Tuajieh in Central Solkal in “Special Force” amauhte vengbittu ding in asawl lawta hi.<br /><br />Tualeh Evangelical Fellowship of India (EFI) Correspondence Rev. Hrudaya report in September 28 a Orissa Khristian puitu 80te leh Mr. Tara Dutta Sharma (Scheduled Caste/Scheduled Tribe and Other Backward Caste Commissioner) kung a Phulbanie Kandhamal (Orissa) leh mun tuomtuom a bawlsietna thuohte a report dan in tam bang ahi:<br /><br />Anti-Khristian Violence (24 Aug. to Sept. 2008)<br /><br />Orissa:<br /><br />1. District hit-14<br />2. Villages destroyed-300<br />3. Houses burnt-4,300<br />4. Homeless-50,000<br />5. People murdered-57<br />6. Fathers, Pastors/Nuns Injured-10<br />7. Women gang-rape-2<br />8. Men, women, children injured-8,000<br />9. Schools/Colleges destroyed-13<br /><br />Karnataka:<br /><br />1. Districts-4<br />2. Churches attacked-19<br />3. Nuns/women injured-20<br /><br />Kerala:<br /><br />1. Churches damaged-4<br /><br />Madhya Pradesh:<br /><br />1. Churches damaged-4<br /><br />Delhi:<br /><br />1. Churches destroyed-1<br />2. Attempts made-4<br /><br />Tamil Nadu: Churches attacked-1<br /><br />Uttra Khand:<br /><br />1. Murdered-aged priest and employee-2<br /><br />Tuaban ah Rev. R. Lalrinsanga, Secretary MKHC in report apieh dan in tam anuoi a bang ahi kia hi:<br /><br />1. Bawlsietna tunna District-14<br />2. Bawlsietna thuoh khuo-300<br />3. Bawlsietna thuoh lel mihing zat-50,000<br />4. Gamlah a kibu mang-40,000<br />5. Refugee Camp a um-12,000<br />6. Private Camp-Home a um zat-1000<br />7. Ashi kithei zat-45<br />8. Liemna thuoh zat-18,000<br />9. Khristian tenna inn suhsiet zat-5,000<br />10. Biehinn hal leh suhsiet zat-400<br />11. School leh College suhsiet zat-11<br /><br />(Source: Khristian Outlook, October 2008)<br /><br />8. MUN TUOMTUOM AH ORISSA LEH MUN TUOMTUOMA KHRISTIAN BAWLSIET AUMTE THUOHPINA LAMPI ZUINA KINEI:<br /><br />Akineina munte zousie gen sih lei zong akul-le-poimaw deua ingaite igen ding uhi.<br /><br />i. Mizoram ah :<br /><br />Apeisa dated 29, September, 2008 in Mizoram Kohhran Hruaitute Committee (MKHC) lamkaina toh Aizawl khopi ah lam zuina mipi 25,000 valte lamzuina nei uhi. Lampi zui sung in Government Officete, Sekul leh dukan zousie khah in aum hi. Thumna zong thum vei tah nei uhi.<br /><br />Tua hunsung in Mission Foundation Movement nuai a Missionary Trainee ten la ngaitah “Martarte sisan in hing han” chi asah lai un mipite lungsim phong in chou mama hi. Thamlou in, lampi zui sung a alasahte “kidouna khu Mangpa ahi” “Gualzawn akhu Mangpa ahi” “Martarte hunkhietu i Mangpa khu phat in umta hen” “India gam ah Khrist Mangpen ta hen” leh “Orissa ah Khrist khu Mangpen tahen’ chite tui tah in asa zungzung uhi.<br /><br />Tuaban ah Aizawl khopi ban ah Saiha khopi ah zong lampi zuina um a, Saiha khangthu adia lampi zuina lah lah a mipi tamna pen ahi achi uhi.<br /><br />ii. Lampi zui sunga thu kigen chiemte tahte:<br /><br />Pu Zoramthanga, Chief Minister in, “Orissa leh mun dangdang a Khristiante tung a bawlsietna atun kia nawnlou na ding leh tam siltung sutawp ding in Prime Minister leh Union Home Ministerte laithot leh telephone a, ahoupi thu agen hi. Tualeh lampi azuina uh leh athum nate uh athot lou ding dan leh tamte zieh a Khristian loute zong Khristian ahing suoh ngei ding uh” agintat thu agen hi.<br /><br />iii. Upa Dr. PC Biaksiama in “Orissa Khristiante thuohna huaisietah khu Mizoram mipite’n ithuohpi thute, milim pasian betute adia ithum ding uh khu ibawl lawmmawng uh ahi” achi hi.<br /><br />iv. Orissa gam aum Rev. L.R. Colney in “Tutung Orissa a Khristiante tung asiltung khu tu kum zabi sunga Khristiante thuohna huaisie pen ahi ding hi. Tualeh tutung a mimal inn kisusie khu 6000 val leh Bieh inn 400 val asiet ban a mi shi luong 50 val kichi zong atahtah in 400 val ahi ngei ding” agintat thu agen hi.<br /><br />9.MIZORAM KHRISTIAN-TE RESOLUTION LAH THUPI MAMA HI :<br /><br />“Tuni in Orissa State adia thumna leh thuohpina lampi zuitute khun Orissa, Karnataka leh India gam mun tuomtuom a ginna a ka unaute un Khrist min jieh a thuoh na leh bawlsietna huaisietsah athuoh uh khu ka thuohpi tahzet uhi. Ka lungsim uh ana a, kapkawm in kang thumsah uhi. Tam siltung khu kum sangni vel peita in India ah Khristianna ahinglut a, ahing lut apat tuni dong in tambang lawmlawm a Khristiante bawlsietna leh thuohna India ah atung ngai nai sih hi. Khrist adia shitan a thuohtute zousie kang ngaisana ua, kang kiletsahpi mama uhi. Martar hangsante thuohna leh sisan luong khel a Pasian gam kehletna ding a chi hoi a um sih hi. Tam bang a na thuohnate uh khu kou Mizo Khristian hagau lam a ihmute hing kaihaltu leh chouna thupi tah i Mangpa Pasian in hing hisahta hen.<br /><br />Tualeh asugentheite leh bawlsiatute ka muda un ka hua sih ua, theilou a silbawl khiel uh Pasian ngaidamna ka ngetsah ua, zong ka gualzawl uhi. Hundamtu Jesu Khrist khu Pasian dihtah, Pa kung tunna lampi umsun ahidan ang thei ua, khut akibawl tom milim pasian zousie tunga i Mangpa Jesu khu bangkim bawlthei, Pasian tungnung pen ahi dan athei ua, agintat theina ding un India gam pumpi khu lungsietna in Khrist a ding in ka kham uh” chin Resolution thupitah zong ala uhi.<br /><br />10. LAMKA KHOPI AH :<br /><br />Apeisa dated 27, September, 2008 ni’in Churachandpur Christian Goodwill Council (CDCGC) te vaisaina in India gam mun tuamtuam leh adieh in Orissa a Khristainte bawlsietna leh soisahna atuoh nate thuohpina leh mawpaina in lampi zuina ki nei hi.<br /><br />Tammi lampi zuina ah mipi 10000 (singkhat) val dingte kisutua in, zingsang dah 6:45 am in Lamka Public ground ah ki ngahkhawm in dah 7:00 in Tipaimukh road zui in Police Station lamzui in kipei suh hi. Tuachiin DC Bungalaw ah DC kung ah India President Pratibha Patel a ding Memorandum pia uhi. Tualeh tam Rally nei sung in Lamka khopi sung dukan zousie kikhah in lawching mama hi.<br /><br />Thamlou in Shillong khopi, Imphal leh India gam mun tuomtuom ah zong thuahpina leh mawpaina suhlatna lampi zui na um hi.<br /><br />11. ORISSA GOVERNMENT IN PAN LA TAHTAH LOU BANG:<br /><br />Tam bang a agam sunga Hinduten Khristiante abawlsiet leh asoisah zing lai un Orissa State in ngaisah zoulou abang hi. Orissa Arch Bishop Raphael Chiennath in Orissa State Government gitnatlou jieh a Khristiante tung ah t ambang gentheina leh bawlsietna tung ahi achi hi. Aman a genbelapna ah CBI in asuikhiet akul leh poimaw ahi thu zong a tahlang hi. Thamlou in Khristianten State Government ah muonna nei na wnlou ahi uh chiin a gen belap hi. Ajieh ahileh Policete’n buaina zieh a Hindu volunteer mi 371 amatte uh zong Case thupi seng panlou in hakhie zelzel uhi. Thamlou in, buaina in masawn zelzel ding zauna jieh a, Police Station mun 9 huopsung a curfew kikoite zong suun chieng in alakhie zelzel ua, tuakhun Khristiante patau sah mama hi.<br /><br />12. CENTRAL GOVERNMENT IN ORISSA STATE VAUNA NEI HI:<br /><br />Tam bang a Orissa State Government agam sunga buaina thu angaisah lou jieh in Union Home Minister in Orissa State Government kung ah laihah in Government ding lel phuathei ahita chitanpha in avau hi. Tuaban ah, Home Minister Shivraj Patel in zong, Orissa Chief Minister Naveen Patnaik kung ah Prime Minister Manmohan Singh pang in Union Cabinet in Orissa siltung mawpai mama uh ahithu theisah hi. Minority bang zat in shi be leh china hi uai? chin dohna zong nei hi.<br /><br />Pu Lalu Prasad RJD Chief in Orissa Chief Minister kitop ding in adeithu tahlang in, akitop ut sih leh adan toh kituoh a President Rule koi hun mamata ahidan hangsan tah in agen hi. Tualeh Paswan leh Lalu Prasad in Bajrang Dal leh VHP pawl gamtatna jieh a Orissa ah shiluong tamtah kikham a, Khristiante zong teng ngam nawnlou a gamlah a aum jieh uh khu State Government in a ngaisahlou jieh ahi achi uhi. Tuajieh in Bajrang leh VHP te khu dan puo a a um uh a hunta achi uhi. Tuami a um theina diing in kei leh Minister khenkhat in theitawp in pan ka la uh chi in Pu Lalu Prasad in agen hi.<br /><br />Tuaban ah Labour Minister Oscard Fernanda in zong Orissa State ah President Rule koi hun a sahthu agen hi. Thamlou in, Home Minister in Orissa Chief Minister Paitnaik kung ah Orissa Goverment in Central Government thu alah lou dan tamtah genkhum hi.<br /><br />Tuabah ah Mizoram Lokshaba MP Pu Vanlalzawma leh Pu H.T. Sangliana, MP Karnataka ten zong Solkal thuneite kung ah ngetna siem in tam sil gilou bawltu zousie mat a akithuopi bang gawtna pieh a, Khristiante venbitna pieh ding leh thagum sua na topsan ding in ngetna bawl uhi.<br />Tambang a Orissa buoina mi khenkhatten pona a theitawp a pan alah lai un India Prime Minister Manmohan Singh in Bajrang Dal-te ban khum diing ahileh zong Centre in “A chetna” kiningching deu anei phot poimaw ahi dan gen zieuzuoi nalai hi. Thamlou in Law Minister H. R. Bhardway in Bajrang Dal-te tung a ngawna buching a um masang a “Ban” puonkhum mawh theilou ahidan agen belap hi. Tualeh Karnataka Home Minister V.S.Acharya in Bajrang Dal-te gamtatna jieh a Ashi leh liem Karnataka ah a umlou thu a gen hi. Tuaban ah BJP Prime Minister Canditate L.K.Advani in a genna ah, Centre Government in Orissa State bou a mawsah a ahileh bang diing a Assam a zong President Rule koi diing lampi gellou uh e chi in gum vevaw hi.<br /><br />13. EUROPEAN UNION LAMKAITEN ZONG INDIA VAUNA NEI UH:<br /><br />A peisa dated September 30, 2008 a Marsella mun a India-EU submit um ah India Prime Minister Manmohan Singh khu European Union lamkaiten vauna nei uhi. Na gam sung ah Khristiante veng bit in chiin theisahna leh vauna abawl ua, bang diing a Government in tuni dong a Khristiante hinna humbit diing a pan lalou ahiei chi in zong dohna abawlkhum uhi. Tualeh Chriatian bangjat in shi be lai diing uh e chi lunghimaw huoi mama chi in European Union Lamkaiten Prime Minister kung ah gen be khum uhi.<br />Europen Commission a President Jose Manuel Barrosa in “India khel a Khristiante simma wna leh nuoisiena gam khovel ah umlou ahidan gen in August 13, apat buoina tutan suhveng zoulou a umpen Government in Bajrang Dal leh VHP Pawl a gupna uh e?” chi tanpha in ngawna nei a, tua khun India Prime Minister zums ah mama hi. Thamlou in French President Nicholas Sarkozy in a g enna ah, French khopi Parish ah Sikhte thum (3) tha in a um ngai a, hinanleh dahkal 6 sung in lemna leh muonna tunding ahi ngal thu agenkhum nalai hi. Ahin, India Prime Minister in ahileh Karnataka Government ban ah Union Home Ministry toh nasatah a pan alah thu a gen hi. Tualeh US leh gamdang tamtah in zong India gam a Khristiante suhgenthei a a um thu leh a puohnat thu uh a gen uhi.<br />14. THUKHUM SIN :<br /><br />Awle, tutung a Khristiante kibawlna mun Orissa State mai ban ah mundang tuomtuom Karnataka, Madhya Pradesh leh Kerela te zong akangtou peh hi.<br /><br />Tualeh kum 1999, January 23 a Dr. Graha Stain te pata mulkim huai tah tha aum zou in, akumtawp November 28-30, 1999 in Orissa State khu Cyclon huaisie tah in anuai chimit a, hinna tamtah atan law uhi. Tu in zong Khristiante kibawl gen thei na munte ah Guapi nasatah azu in luite let in mipiten hamsatna tuoh uhi. Tu in bang ang tuoh tou zel ding uai chi khu mipilvangte lunghimawna ahi hi. Abang teng hizong leh ei gingtute khun i unau bawlsietna thuohte thumpi zing in abawlsiete’n zong Mangpa Jesu ang muna ding in ithumpi zing ding uhi.<br /><br />Sources :<br /><br />1. Manipur Express 28, Sept. & 4th October.<br />2. Christian Outlook, Sept.and October issues 2008<br />3. Lelte Magazine 3-10, Oct. 2008<br />4. Mizoram Today 29, Sept. - 4th Oct. 2008<br />5. Chhinlung Digest Sept. 2008<br />6. The Lamka Post 8, October 2008 </div> <div style="margin-top: 10px; height: 15px;" class="zemanta-pixie"><img style="border: medium none ; float: right;" class="zemanta-pixie-img" src="http://img.zemanta.com/pixy.gif?x-id=ecd32059-b231-40b6-9aa3-cfb839a32b19" /></div>REV. HANGPI MANLUNhttp://www.blogger.com/profile/13013778608928952394noreply@blogger.com0tag:blogger.com,1999:blog-6124396467722530665.post-62431012820944445982009-02-12T02:33:00.001+05:302009-02-12T02:33:43.161+05:30THE RELATIONS BETWEEN RELIGIONS & ECONOMICS IN THE LIGHT OF BUILDING JUST EQUAL SOCIETY IN INDIA<div style="text-align: justify;">- Rev. Hangpi Manlun<br /><br />INTRODUCTION<br /><br />Although we are in the 21st Century our present economic condition remained relatively the same. In this study we will focus how did religion influences economic change. We will also discuss our present Indian situation and the factors of unequal society. And the relationship between religions and <a class="zem_slink" href="http://en.wikipedia.org/wiki/Economics" title="Economics" rel="wikipedia">economics</a> in the context of social changes necessary and important as it enables us to understand the implication of Church’s participation in social life of Indian Society. And also we will see how we shall address the present crisis as a church we will be the main theme of this paper.<br /><br />1. MEANING AND DEFINITION:<br /><br />A. RELIGION<br /><br />The English word religion has a Latin root ‘religare’ meaning to bind together, which shows the social dimension of religion. . The Hindi word ‘Dharma’ from the Sanskrit word ‘Dhree’, means ‘religion,’ ‘virtue,’ ‘quality,’ ‘function,’ ‘duty, and ‘opinion’. . According to Christopher Dawson, “Religion is the word generally is to described man’s relation to divine or super human powers and the various organized system of belief and worship in which relations have been expressed.”<br /><br />According to Emile Durkheim, “Religion is a unified system of belief and practices related to sacred things, i.e. to says things set apart and forbidden... It strengthens the unity of the groups and promotes social solidarity”.<br /><br />B. ECONOMICS:<br /><br />Indeed, only during the last 200 yrs or so have we become accustomed to speak of the economy, even though the term was used as long as the fourth century BCE by Aristotle, to designate the relationship among members of the domestic households. The French were the first who used the term economist. David L. Sills define economics as, the social science that deals with the ways which man & societies seek to satisfy their material needs and desire”. C.S. Nagpal put economic clearly the economic as a social science helps us to understand how people tried to accommodate uncommon resources to their means. Thus we can understand that economics as concern with wealth and specifically dealing with the means of managing scarce resources.<br /><br />2. SOCIALOGICAL UNDERSTANDING OF THE RELATION BETWEEN RELIGION AND ECONOMICS<br /><br />The relationship between Religion & Economics can be clearly understood when we studied the social changes, which took places in western societies. According to Francois, when a society becomes un able to reproduces itself as it was before and when elements of a new mode of production begin to supplement the old ones,” the economics structure and dominions ethos of a society are shaped by region of that society, which remains as a major force.<br /><br /><a class="zem_slink" href="http://en.wikipedia.org/wiki/Max_Weber" title="Max Weber" rel="wikipedia">Max Weber</a> rightly say that Protestant ethics is the responsible for the rise of <a class="zem_slink" href="http://en.wikipedia.org/wiki/Capitalism" title="Capitalism" rel="wikipedia">capitalism</a> spirit The Protestant ethic emphasis that acquisition of wealth by one’s on labour is essentially the sign of prosperity here and here after. Therefore, it is the responsibility of every individual person to use reason, which is considered as the gift of God, and develop the fullest potential to acquire as much wealth as one can to glorify God.<br /><br />But he further says that it acts as contributing factor, not the cause for the capitalism. Having discussed different view, we observe how religion affects economics behaviour.<br /><br />3. HINDUISM & SOCIAL CHANGES<br /><br />Although we see so may undesirable practices in <a class="zem_slink" href="http://en.wikipedia.org/wiki/Hinduism" title="Hinduism" rel="wikipedia">Hinduism</a>. Here, we shall deal with some of the reformer social contribution for <a class="zem_slink" href="http://en.wikipedia.org/wiki/Social_change" title="Social change" rel="wikipedia">social change</a>. As <a class="zem_slink" href="http://maps.google.com/maps?ll=21.0,78.0&spn=10.0,10.0&q=21.0,78.0%20%28India%29&t=h" title="India" rel="geolocation">India</a> poverty is a direct product of untouchability and castes taboos, the response to the challenge of poverty has to begin with the response to the challenge of untouchability. Basaveswara and several other saints always were eager to prove the folly of <a class="zem_slink" href="http://en.wikipedia.org/wiki/Caste" title="Caste" rel="wikipedia">caste</a> prejudices. According to Jan Peter Schouten, “Casteism is not identical with Hinduism. The caste system is a social that is religiously legitimated, but religion is more than that.” Vivekananda rightly pointed out that religion itself cannot be blamed for anything...but it is the Pharisees and Sadducees of Hinduism who invent all kinds of methods of oppressions...kick out the priests, who are always against progress, because they would never mind, their hearts would never become big. “<br /><br />The Rama Krishna Movement has played a great significant role for social change in India. Swami Vivekananda (1862-1902) was the most brilliant reformer in the nineteenth century. He had a vision concerning for the misery of the poor masses. When he writes about his travel through India, he bursts out: “A country where millions of people live on flowers of the Mohua plants, and a million or two sadhus and a hundred million or so of Brahmins suck the blood out of their amelioration - is that country or hell? Is that a religion or the devil’s dance.”<br /><br />He further said that, “we do stand in need of <a class="zem_slink" href="http://en.wikipedia.org/wiki/Reform_movement" title="Reform movement" rel="wikipedia">social reform</a>. The necessary reforms are amelioration of the position of women. For him the most important means to achieve social change is education only by education it is possible to raise the Sudras to the level of the Brahmins. “ He also again said that we cannot give such education to people who are hungry, so he stresses constantly that the people must get enough food.<br /><br />The other efforts of several great men of India and of movement like Arya Samaj, Brahma Samaj and Prarohana Samaj have been in this direction.<br /><br />4. ISLAMIC AND SOCIAL CHANGE :<br /><br />The Quranic prophets were part of the masses. The Quran describes the rulers and chieftains as arrogant oppression and the ruled masses as weakened oppressed masses had to fight against the mighty Pharaoh to liberate Israel. The Quran stands unambiguously with the weak in their struggle against oppressors.<br /><br />Mecca was experiencing acute social tension when the prophet started preaching there. A powerful class of mercantile bourgeoisie accumulated wealth in their hands broke down the tribal structure and neglected the poor and needy. The prophet felt deeply stressed at this state of affairs and strongly condemned the arrogance of the Meccan rich. He also felt that poverty on a par with unbelief. Hence, war against poverty is an integral part of <a class="zem_slink" href="http://en.wikipedia.org/wiki/Islam" title="Islam" rel="wikipedia">Islamic</a> faith. The Islamic countries should also share their wealth with poorer sister nations like Bangladesh, if they are to practice Islamic justice fully. Divine unity should reflect social unity and economic equality among the people of a nation as well as among nations. The Holy book ordained absolute equality of the rich and poor in the eyes of law and justice.<br /><br />5. INDIAN ECONOMIC PLANNING:<br /><br />The Indian economic planning was commenced in 1951. In terms of objectives and targets it was very modest. Although this very plan was not based on any specific model, it was a remarkable success. The model for the second plan is called Nehru-Mahalanabis model, as it was jointly built by them. But unluckily this second five year plan did not perform according to designs of the model. This was basically due to the new colonial subordination by Indian political economy by the western capitalist forces. By 1957 Indian political economy confronted a severe foreign exchange crisis.<br /><br />In the history of Indian political economy 1970 was a memorable year .It was in this year the Government of India enacted the Indian Patent Act .This act was a severe blow to foreign capital and <a class="zem_slink" href="http://en.wikipedia.org/wiki/Multinational_corporation" title="Multinational corporation" rel="wikipedia">multinational corporations</a>. It enabled Indian capital to broaden its business horizon in India antagonistic to the interest of transnational corporations.<br /><br />The country is now in the Ninth Five Year Plan. The Indian political economy failed to bring about any noticeable changes in property relations. The caste-cum-class character of Indian society is being perpetuated during the fifty years of freedom. Between the two eras, the situation of the poor has still worsened in the post-Nehruian period.<br /><br />The former Finance Minister, P. Chidambaram says that, “The new economic policy did not give any benefit to the poorest 350 million people of India” is evidence to this. The New Economic Policy and new marketisation policy opened the door for multinationals and foreign products simultaneously rising consumerism. Well, who buys them and who benefit? What have Revlon or Lewis jeans or Pepsi done to a common man? All these are luxurious to the poor, who live on minimum income. It is a direct contrast and paradoxical that while mega cities are planned, many beauty pageants are conducted. The population of slum or homeless number only keeps increasing. Who benefits?<br /><br />6. GLOBALISATION:<br /><br />The “Globalization” agenda brought officially into India during the Congress (I) rule at the centre in 1991 through the New Economic and Industrial Policy. The Policy of Indian government adopting globalization and liberalization was for the development of Indian economy. According to S.P Gupta, “India was compelled to enter into global economy due to heavy internal and external depts.” A recent survey indicates that one fifth of the world people living in the highest income countries dominate 82% of the world export market, the share of the bottom fifth is just one percent. Similarly they have 86% of the world GDP whereas the bottom fifth has only one percent. Globalization has also generated jobs and income insecurity, health insecurity, cultural insecurity, personal environment and community insecurity. These are true especially in Indian society.<br /><br />The opening of the economy to foreign investment and participation led to some clear but undisclosed and unadmitted realities, namely that market economy, that too globalized economy, could embrace only the top 20% of the population i.e., about 200 million, a staggering size for a newly emerging market. But what would happen to the remaining 800 million? of these are the lowest 200 million (20%) were social and economical outcastes of society. The annual Indian budget provided some crumbs to this section.<br /><br />7. THE SITUATION OF OUR COUNTRY:<br /><br />Sri. C. Subramaniam, (Minister of Planning) said in 1970 in the parliament “over 34% of our people are out an existence of a sub human level with a per capita expenditure of less than Rs.15/- a month (less than 50 paisa a day) .Of these, a significant member live below the poverty line in conditions of chill penury and severe destitution with per capita expenditure of hardly Rs. 10/- per month. “P.D Ojha in his report on Indian poverty estimated the rural to be 70%.<br /><br />Sri. Mohan Dharea (Minister) one declared that two-thirds of our populations are under the poverty level. These are not just numbers. They are people. Million of them. How can one live with just a rupee or as do most people, just 50 paisa per day? Imagine a family of six getting Rs. 100/- (or 50) per person per day) trying to live as human beings on that income in these hard days. Half of our population belongs to this category. Dalits, tribals are the worst affected people in this list. Between March and June 1995, nineteen children belonging to poor tribal families in Dhule, Maharashtra died of starvation. Not far from godowns stocked to the roof with food grains. The families of the victims just could not access or afford that grain. Six million tonness (60,00,000) of rice and wheat are almost rotting at the government owned Food Corporation of India (FCI) godowns all over India. The rainy months of October and November are going to spoil the food grains and so it means more grain in the godowns. But at the same time people in some<br /><br />Part of Orissa who could not get food, have eaten rotten decayed mango kernel and died. Some ate the decayed flesh of the exhumed body of the bull that was buried seven days earlier and 19 people were killed. The irony of the situation is, there is a FCI godown with surplus food grains just 80 Km away from the place where the tragedy had occurred. The what for is the surplus stocks of food grains? Who blocks the food grain when 280,000,000 people go to bed without one square meal a day?<br /><br />The problem of all these are due to unequal distribution of income and resources. What Mahatma Gandhi’s observation was right, “there is enough in this world for everyone’s need, but not enough for everyone’s greed - is so true as it is today.” The gap between the rich and the poor has always been there since the beginning of history, but today the gap is widening instead of closing. In India 85 percent of the total cultivable area has been redistributed. That is of 455 million acres, only 4.5 million have been distributed among the poor. The top 10% of our population own 56% of all cultivable land. They also get one third of the one percent own more than half the total wealth in the form of shares. A few affluent families control large sectors of the economy, be it land, industry, commerce or the widening of the gap between the rich and the poor are at the root of an unjust society in India.<br /><br />8. THE CHRISTIAN RESPONSE AND EVALUATION:<br /><br />The above given situation demands transformation of the existing socio-economic structure of the Indian society. Therefore, the basic question is how Christian would respond to this kind of exploitative situation? What should be the guiding principles to transform the unjust socio-economic structure? How does Jesus respond to the economic crisis of his days? Does he provide any model for transformation of economic structure to bring equality and liberation to the poor? If so can such model would be applicable to the present Indian context? Keeping all these questions in mind we shall discuss as follow.<br /><br />9. THE RESPONSE AND PRAXIS OF JESUS FOR THE TRANSFORMATION OF UNJUST SOCIO-ECONOMIC STRUCTURE<br /><br />(a) Kingdom Value:<br /><br />Leonardo Boff argues that Palestine was independent state suffering from the external (Roman) control; Jesus confronted this external force by preaching the kingdom of God that would usher in a new epoch of human liberation. Jesus chooses to identify himself with the poor, defending their rights and promising them a better day when God’s purpose would be consumed on this earth. That means Jesus as he lives with the society, he does not keep himself aloof from problems of the people.<br /><br />The kingdom of God is the central message of Jesus Christ (Mk.1:15). Jesus and the kingdom of God are inseparable, as Jesus himself is the bearer of the kingdom. The kingdom od God is now and future. On this account, Jurgen Moltmann has stated as follows:<br /><br />It is experience in the companionship with Jesus where the sick are healed and the lost are found.... And poor discover their dignity, where people who have become rigid are fossilized come alive again, and old, tired life becomes young and fruitful...<br /><br />According to Mohan Razu, the signs of the kingdom of God are life in all its fullness, the concern for community based on equality and mutual acceptance and freedom from seeking security..., Shalom means healing, wholeness and inclusive community. Jesus has translated these signs of the kingdom to the actual life situation of poverty, exploitation,injustice and oppression. The kingdom is thus characterized by equality, justice, freedom, human dignity, sharing and peace. According to Gustavo Gutierrez Jesus death is the consequences of His struggle for justice, his proclamation of the kingdoms and his identification with the poor. And for S.J Aloysius Pieris, in Jesus, God and the poor have made a covenant to fight their common enemy, mammon.<br /><br />Wealth by itself is not evil, but it becomes evil when it is accumulated and misused. If wealth is distributed accordingly to the needs, then can be no needy person (Acts. 4:34-35), it ceases to be mammon. Jesus told the rich young men who was in search of eternal life to give up mammon in such a way that the poor would benefit by his renunciation (Mk.10:21). Lazarus remained hungry till his death, while the rich man refused to share even the excess foods and wasted it (Lk. 16:19-31). Poverty forced upon a brother or sister is an evil. Therefore, Jesus called the affluent to be poor so that there would be no poor.<br /><br />(b) Koinonia as Jesus New Economic Model:<br /><br />M. Douglas Meeks expressed that God is a community, the three person (Father, Son and Holy Spirit) share in common. There is no single notion of self expression, but is a relationship of self giving and sharing. Luke recorded similar perspective in (Acts 2:44-470. The early Christian put this new economic order into practice, as they had become one body in Christ. The whole emphasizes within the community seemed to have been prompted by a sense of responsibility those who are socially deprived especially the widows (Acts 6:1). The aim is oneness, sharing of resources, people participation, justice, equality, sustainable socio-economic development.<br /><br />The World Council of Churches Melbourne Conference affirm that, thus the gospel which has been given to Christian must express this continuing concern of God, for the poor to whom Jesus has granted the blessing of the kingdom. So the conference states clearly regarding the responsibility of the church as:<br /><br />Poor and the hungry cry to God our prayer kingdom come must be prayed in solidarity with the cry millions who are living in poverty, injustice... The church cannot live distant from these faces because she sees the faces of Jesus ill them (Mt.25)... The goods news of the kingdom must be presented to the world by the church, the body of Christ, the sacrament of the kingdom in every place and time...<br /><br />Lastly, one of the most important things is that the church should work with the people of other faiths, so that her mission can be fulfilled. As Dr. Godwin Shiri rightly pointed out that, “India is a multi-religious country... the task of development cannot be carried out in isolation from those who do not belong to our faith. Therefore, a sincere attempt for dialogue, both in concept and in action with people of other faith is vital.” So that, we can promote humanization to liberate people from all constraints, bondage, dehumanization and bring a just society.<br /><br /><br />BIBLIOGRAPHY<br /><br />1. Dawson, Christopher. “Religion, “Chamber Encyclopedia. New Ed., Vol.XI London: George Newness Limited, 1995.<br />2. Eleade, Micea (Eds.). The Encyclopedia of Religion. (Vol. 5), New York :Macmillan Publishing Company, 1987.<br />3. Gomer. R. (ed). Towards a Theology of Human Development. Chennai: ISPCK, 1998.<br />4. Gupta, S.P. Liberalisation : Its Impacts on the India Economy. New Delhi :Macmillan India Ltd, 1993.<br />5. Haralambos, Michael. Sociology Themes and Perspective. New Delhi : Lahooti Fine Art Press, 1983.<br />6. Johnstone L., Ronald. Religion and Society in Interaction. New Jersey: Prentice- Hall, Inc.<br />7. Matthew, Philip and Muricken Alit (eds). Religion, Theology and Counter-Culture. Bangalore: Horizon Books, 1987.<br />8. Moltmann, Jurgen. Jesus Christ for Today’s World. Minneapolis: Fortress Press, 1994.<br />9. Nimkoff. Mayer and Ogburn, William F. A Hand Book of Sociology. New Delhi: Eurasia Publishing House, (Pvt) Ltd., 1966.<br />10. Rajaratham K. “Towards Just Society” in NCCI Review. Vol. CXVII, No.7, August 1997.<br />11. Sainath, P. Everybody Loves A Good Drought Stores From India’s Poorest Districts.New Delhi : Penguins Book India Ltd., 1996.<br />12. Sills, L., David., (ed.). International Encyclopedia of the Social Societies. (Vol.5), New York: The Macmillan Company and the Free Press, 1992.<br />13. Schouten, Jan Peter. “Hinduism and Development - Three Caste Studies” in Religion and Society, Vol.XXVIII, No.2, June 1981.<br />14. Munickam, J. Poverty in India challenges and Responses. Trivandrum: A Xavier Board Publication, 1998.<br />15. Thaseon, T. “Development Challenges of 21st Century” in Social Action.Vol.51, No.1, Jan-March 2001.<br />16. Weber, Max. The Protestant Ethics and the Spirit of Capitalism. Translated by Talcon Parsons, New York: Charles Scribners Sons, 1930.<br />17. ______________ Church and Social Justice - Towards Understanding The Problem. Bangalore:CSI & CISRS, 1997.<br />18. ______________ Supplement to the Rally. Vol.78, No.5, Chennai.<br />19. ______________ Your Kingdom Come: Mission Perspective Report on the World Conference on Mission and Evangelism. Melboure, Australia, 12-25, May 1980, Geneva:WCC 2nd Printing September 1951.<br /><br />20. Unpublished Materials :<br /><br />21. Loli, Kope. “A Christian Ethical Analysis and Response to Contemporary Economic Trends in Dimapur.” Unpublished M.Th Thesis, UTC Bangalore, 1999.<br />22. Oomen., Joseph. “Religion and Family: “Their Significance for Social Change.” A paper presented at U.T.C., 2001.<br />23. David, Israel. “Religion and Economics: Their significance in Social Change.” A paper presented at U.T.C 2000.<br /><br />24. Magazines :<br /><br />25. National Council of Churches Review, Nagpur - India.</div> <div style="margin-top: 10px; height: 15px;" class="zemanta-pixie"><img style="border: medium none ; float: right;" class="zemanta-pixie-img" src="http://img.zemanta.com/pixy.gif?x-id=3264b945-10a6-40f0-a2ee-210a87df0698" /></div>REV. HANGPI MANLUNhttp://www.blogger.com/profile/13013778608928952394noreply@blogger.com0tag:blogger.com,1999:blog-6124396467722530665.post-38856029321236005692009-02-12T02:32:00.000+05:302009-02-12T02:33:06.606+05:30Kumtawn Sihna - Gawtmun Meidil<div style="text-align: justify;">- Rev. Hangpi Manlun<br /><br />Awle simtu zousie tam I thupi uh hoitah a theichien ding in Pasian Hagau in hing-umpita hen. Gawtmun thu khu I Laisiengthou in a ha gen mama a, tuleh Pasian thu I awi (Kristian) ihina jieh uh zong khu I shi zou chieng a Gawtmun meidil a I lutlou ding uh I utna jieh uh chilei I chi khielsih ding hi. I Laisiengthou in gawtmun um tahtah dan a gen a, a dieh in Thuhun Tha ah 162 vei a tuong a, tamte lah a 70 sang a tamzawte khu Khantanhoite (Gospel) sung ah a tuong a, atamzaw khu i Mangpa Jesu gen ahi tangpi hi.<br /><br />I. Gawtmun kigenna ham-kamte I sui masa diing uhi:<br /><br />a) SHEOL: Seol chi khu Hebrai ham apat a lekheih ahia, a umzie khu ‘Mun MIel’ amaw, ‘Mun guoh’ chinate ahi. Tam khu Mangkam in ‘Hell’ a kichi hi. Tam khu Thuhun Lui ah sawmthum leh <a class="zem_slink" href="http://en.wikipedia.org/wiki/Khat" title="Khat" rel="wikipedia">khat</a>(31) vei a tuong hi.<br />b) HADES: Tam zong atung a toh kibang sim ahia, a Greek ham in, ‘Mishi khuo’ china ahi.<br />c) TARTOROS: Tam khu Angel gilou leh helte vaihawmna ngah a tou/umna mun ahi (II Peter 2:4).<br />d) GEHENNA: Khopi sung nin paina mun, mitlou a kuong zing, migiloute tan ding mei mit ngailou mun china ahi (II Khang. 33:6; Mt. 10:28). Tam mun pen Jesu’n tam bang in a gen hi.<br />i) Migiloute hagau leh tahsa kigawm a pailutna mun ding ahi (Mt. 10:28; Lk. 12:5) a chi hi.<br />ii) Vaihawmna leh siemlou tanna mun ahi (Mt. 23:33).<br />iii) Mei zong mit-ngailouna mun ahi (Mk. 9:44; Kil. 19:20; 20:14-15).<br /><br /><br />II. Gawtmun hei a um ding a diei:<br /><br />Laisiengthou in gawtmun hina a gente I gen zouta uhi. Ahileh gawtmun hei a um a diei? Chi khu mite thei ut mama khat ahi. Rozer Scarle, <a class="zem_slink" href="http://www.dur.ac.uk/" title="Durham University" rel="homepage">University of Durham</a> a Professor in a gen dan in, a ma uh pawl in gawtmun meidil a um theina ding mun a mukhieh dan uh tam bang in a gen hi.<br /><br />Leitung (<a class="zem_slink" href="http://en.wikipedia.org/wiki/Earth" title="Earth" rel="wikipedia">Earth</a>) lailung (core) khu a satna 6000oC vel a sa ahijieh in, nidang a ka gintat meidil umna pen khu leitung lailung ahi ding chi khu a dih theisih ding achihi. Leitung a, a um theina ding mun umsun khu, tuisuogiet tawdop a tuisa pawtna khu, satna 450oC a, a satna mun ahi ding achi hi. Tualeh, Van gam (Heaven) umna ding mun, a gendan in, “Huihkhuo (atmosphere) a Thermosphere kichina mun khat a um a, tua mun hi diing in a gingta” hi. Tamte khu a dih tahtah hi I chi theisih ua, ahin gingloumite’n zong van gam leh gawtmun tungtang a na buoipi uh zong a lungdamhuoi veve hi.<br /><br />Tualeh, Russia Scientistte’n <a class="zem_slink" href="http://maps.google.com/maps?ll=60.0,105.0&spn=1.0,1.0&q=60.0,105.0%20%28Siberia%29&t=h" title="Siberia" rel="geolocation">Siberia</a> gam a, a nasepna ah mun khat Miel kuo (9) a thuh in a lai/tawna uah Isai 5:5 a kigen Meilipi (<a class="zem_slink" href="http://en.wikipedia.org/wiki/Hell" title="Hell" rel="wikipedia">Hell</a>) a mukhieh thu uh a gen uhi. A satdan 2000oF (Degree <a class="zem_slink" href="http://en.wikipedia.org/wiki/Fahrenheit" title="Fahrenheit" rel="wikipedia">Fahrenheit</a>) ahi achi uhi. Tamna a Doctor pa uh Dr. Victor Azza khun a genna ah ‘tam mun a taw khah uh a huoise/gimnei mama a, a awzah uh khu a na e! a na e! chia kap-le-mau thawm kikou zengzung husa ka za uh’ achi hi. Tamna a sil mukhieh lamdangtah a jah uh a gingta ua, Scientists tam tah in a nasepte uh tawpsan in a pientha law ua, Pasian na a seplaw uh a kichi hi. Tamna ka-le-mau thawm huoisietah a zah ukhu Laisiengthou a kigen gawtmun (Hell) hi diing in a gingta uhi. Thuhun Lui leh Thuhun Tha gendante toh I ettuoh leh zong a kibang hi chiin Laisiengthou siemte’n zong apompi uhi. Ajiehpen gawtmun khu leinuoi a um ahi a, Van gam pen tunglam a um ahijiehin chi’n zong a gen uhi. Tualeh, Russiate khu, Pasian a umsih, gawtmun zong a umsih chia doudal gam khat ahi jieh un, tambang a ang umdoh khu Pasian a um tahtah na chi a suhlat utna jieh zong ahi ding hi. (The Glorious Hope’-April 1994).<br /><br />A bangteng hizongleh, Gawtmun umna mun dihtah theisih nanlei zong Laisiengthou leh misiemte (Scientistte) apat in a um ngei hi chih khu niel guol ahisih hi.<br /><br /><br />III. Gawtmun sat dingdan:<br /><br />Ahileh Gawtmun bangchi bang a sa ding adiei? Chi zong mi zousie thei ut mama khat ahi. Tualeh satna degree 100oC vel lah khun tui a sousah vungvung thei hi. I tung ua nisa (sun) satdan khu degree 6,000oC vel hi ding a gintat ahi. Tambang a sa ahi jiehin nisa kim a um zousie a tui mang zelzel hi.<br /><br />Gawtmun khu satna temperature 445oC a sa ahi ding chi in <a class="zem_slink" href="http://en.wikipedia.org/wiki/Mark_Austin" title="Mark Austin" rel="wikipedia">Mark Austin</a> in Newspaper khat ah a giel hi. Tam sat ding dan khu tui kisuongsou (tuisa tawp) le-thum le akim vela sa ahi ding hi. Tualeh Laisiengthou in gawtmun sat dingdan a gen khu Kihilna 21:8 ah “…Meidawite leh gingta loute… jousie tan ding kaat (brimstone); sulphur huon sou, sat bang a sa ding ahi (Boiling of Sulphur = 716.6K-446 (at normal pressure). Tam khu JORGE MIRA PEREZ University of Santiago Decompostile, <a class="zem_slink" href="http://maps.google.com/maps?ll=40.4333333333,-3.7&spn=10.0,10.0&q=40.4333333333,-3.7%20%28Spain%29&t=h" title="Spain" rel="geolocation">Spain</a> gam a Physicists khat in a khuotkheit ahi. Tua banah Perez in a seppi Josevina, Physicists khat ma toh <a class="zem_slink" href="http://maps.google.com/maps?ll=40.3833333333,-3.71666666667&spn=0.1,0.1&q=40.3833333333,-3.71666666667%20%28Madrid%29&t=h" title="Madrid" rel="geolocation">Madrid</a> (Spain) Khopi a Bishop pa khu Laisiengthou tangtel uleh a khuot dan uh a dih nai chin a va dong ua, aman zong a dih hi chin a na pompieh hi.<br /><br /><br />IV. Gawtmun Bangchi Bang Mun Adiei?<br /><br />Gawtmun khu kihuotna mun a ahi ding hi. Zudawn leh thanghuoi tampite khu gawtmun zauhuoi dan I genpi chieng un, gawtmun khu a nuom ding hi, ajieh ahilehpen I it-le-ngai teng kimna ding mun ahi jiehin a chi uhi. Jail (thongsung) sung bang diing a nuomlou e? I chi leh migilou chinteng umkhawmna mun ahi jieh in ahi. Tua bangma in, gawtmun pen gitlouna leh suol a pumdim ding ahi jieh leh lungsietna mawngmawng umlou a gawtna mun ding ahi jiehin mun nuomloutah ahi ding hi. Tualeh, gawtmun khu awsia chinteng a kilaw khumna mun leh tanchinpha a gen ding uh zong khu shina tanchinpha ahi jeih in mun nuomlou tawpkhawh ahi diing hi. Meilipi sungkhat or tui kisuongsou sungkhat ah leitung a na itpen toh umkhawm lechin a nuom diei? Tam khu Gawtmun noplou ding dan genna hoihtah khat ahi.<br /><br />Tualeh, Gawtmun khu shina nasan mu zou nawnlouna ding mun ahi. Tam leitung a, I zau pen uh khu shina leh natna ahi. Ahin, gawtmun ah pen shina nangawn a kimuzou sih ding hi. Tam thu khu <a class="zem_slink" href="http://en.wikipedia.org/wiki/Sadhu_Sundar_Singh" title="Sadhu Sundar Singh" rel="wikipedia">Sadhu Sundar Singh</a> laibu gel “Hagau Leitung” (Spiritual World) ah chiengtahin I mu uhi. ‘Angkawm lai khat hagau khu hagau gam a tun masang in, a dangtah mama a, a lei a ha zatzat a, a nah gin thawm khu a ngai mama a, mei satah in a kah bang mai in a bante khu meikuong in a kang vom vetvut hi. A mapa khu lungkhamtah leh mangbangtah in a kipei akipei a, ama-le-ama na ngawn a kikidah a enzong a ki-engam va-ia sih hi. Ka hagau khu hamsie dong in umta hen, tam a na suhdamna dingin shina a umthei nawn sih a, ka hagau lah a shi thei sih a, shi thei hileh leitung a ka shi bang in ka Pistol in ka kikaplum kia ding achi hi. Gawtmun natna khu leitung a natnate le za tamtah a na ding ahi. Tuajieh in, tam mun khu tangtawn a shi thei nonlouna mun ahi hi.<br /><br /><br />V. Gawtmun khu theigigena mun leh kisiana mun ahi ding hi.<br /><br />Jesu’n Luke 16:19-31 a Mihausapa leh Lazar tangthu a genna pat in I mu thei hi. Mihausapa khu gawtmun ah a lut a, gawtmun ak hun a hausatnate khat zong a pawlut theisih hi. Ahin, sil ni a kenglut/pawlut a, tuate khu a ngaituona (memory) leh a bawlkhielte kisiana lungtang ahi. Amapa khu kisia in gawtmun ah Missionary na a sep sawm a, ahin, ama ding in a kikhelta hi. Tuanah sang in tui tah khat na ngawn zong a muzou nawn sih hi.<br /><br />Tualeh a net pha ding uh zong khu zang-eh (than) ahia, a puonsil ding uh zong khu than ahi ding hi (Isai 14:11). Tualeh, mi tamtah umkhawm ding hinanlezong, thawmhauna leh zauthawng in a pum dim ding ua, khat-le khatte kimuda leh kihuotna ngen in zong a dim ding uhi.<br /><br />Tualeh, gawtmun mei in a tahsa zousie uh a akat sieng sah ding a, ahin, a lei (tongue) uh leh a lungtang uh ahileh leitung a damsung ua Pasian thu a zuilounate uleh a bawlkhielte uh a kisiana ding uh akangsih diing a, kikou in a kisia diing uhi.<br />VI. Gawtmun khu a beithei ngailou mun ahi.<br /><br />Gawtmun beitheilou ding thu khu Kihilna Bu ah sawm-le-thum vei a tuong hi. Gawtmun beithei ngailou ding thu tam bang in gentena a kigen hi. Suong lientah khat kum za dan in leitung a vasa neupen khat in a muh in vatat henla, a hun sau seng in suongpi inn chie khu a tat bei cheing in zong gawtmun khu a kipan pan ahi ding a kichi hi. Tuabang deu in Tuisuogiet khu kum 1000 dan in Ball pen hu in khatvei kithalta leh a kumsawt seng in a tuiteng a kang kilkel nua in zong Gawtmun pen a kipan pan ding ah kichi hi. Tamte khu sil hi thei ahi sih a, tua bang in Gawtmun zong khu a peitheilou ding china ahi.<br /><br />Tualeh Gawtmun a meikuong khu Pasian lungthahna ahi ding hi. Deut. 32:22 ah –‘Ka lungthahna meikuong hing bang van in, Vannuoi a sil um zousie khu kangtum siengta va. Khum khun mishikhuo haltum peh van, muol-le-tang bulte zong ka tumta va. Sodom leh Gommorate tung a Pasian thangpaina bangin a um ding hi’ chi thu I mu uhi.<br />VII. Ahileh gawtmun koite umna ding?<br /><br />Awle unau gawtmun huoisiet dante I gen zouta ua, tu’n koite umna ding e? chi khu I ngaituo ding ahi. A tomkim in genlei –mi piengthaloute umna ding mun diing ahi Jesu’n mi koizong tui leh Hagau a apienthah sih leh tam mun khu nang tan ding ahi achi hi. Nang-le-nang kigintat jieh leh hoi kisah jieh a, tammun pumpel maw thei na hisih hi. A lampi umsun khu Jesu’n ‘Kei lampi leh thutah leh hinna ka hi’ achi bang in Jesu bou ahi. Jesu zuonlou in tammun toh koima a kipel theisih ding hi.<br /><br />Tunia Gawtmun a um tamtahte zong tam leitung a damlai ua nang bang a ngaidan mothuai pipi neite ahi uhi. Ahilouleh, nang sang a gilou zaw zong ahi tuomsih ding uhi. Unau kingaituo in! Na pientha sih leh tam mun nang tan ding ahi. Etsahna khat gen vai-Pasal khat gamlah a, a vah leh Sahang (Lion) gilkiel mama khat toh a kituoh kha ua, sahang in neh sawm in a del hi. Ama zong zau in a tai a, luisung khat a khaugui khat ah a kiluai a, a sahang in a gei ah a ngah hi. Tuachiin, a kiluaina khaugui nuoi a tui lah ah Ole (crocodile) in a kieh chieng a ne ding in a kam a kah hi. Tualeh a tung a khaugui a Sampi (Python) khat in a na ngah zel a, lengkhe leh lah Sahang in ne zel idng in a um a, a kiluaina khau khu Zusa(Rat) khat in awl-awl in ana kei tan sawm a, ama khut lah khamta mama hi.<br /><br />Unau tampa i dinmun khu nang dinmun ahilam na thie ei? Tampa a dia suotatna ding a umlou bang in nang zong Jesu na gintat sih leh na suota sih ding hi. Tua jiehin Unau it aw, tu khu nang a ding in na hun neisun ahi maithei hi. Pasian thugen ngai in ‘Hun kipah um ah ka hing na ngaikhie a, Hundamna ni ah ka hing na panpi hi. Ngai un, tu khu hun kipah um ahia, ngai in tu khu hundamna ni ahi” a chi hi (II Kor. 6:2). Mangpa’n simtu zousie lungsim kikhelna hing peta hen. Amen.</div> <div style="margin-top: 10px; height: 15px;" class="zemanta-pixie"><img style="border: medium none ; float: right;" class="zemanta-pixie-img" src="http://img.zemanta.com/pixy.gif?x-id=3892948a-613b-4ff0-ba1b-a02ed25b026a" /></div>REV. HANGPI MANLUNhttp://www.blogger.com/profile/13013778608928952394noreply@blogger.com0