Migam 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:

1. Lampi, 2. Bank leh 3. Electrict (Meivahte) ahi uhi. Tuin abanban in gen va ui.

1. I Lampite uh. 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 law uhi.Thamlouin, tunai deu in India 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 UTC, Bangalore a MTh. Ka zillai in, nitah khat 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.

2. Bank. 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 SBI, 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 Churachandpur 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.

3. Electrict (Meivah). 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.

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.

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.

THE RELATIONS BETWEEN RELIGIONS & ECONOMICS IN THE LIGHT OF BUILDING JUST EQUAL SOCIETY IN INDIA

- Rev. Hangpi Manlun

INTRODUCTION

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 economics 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.

1. MEANING AND DEFINITION:

A. RELIGION

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.”

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”.

B. ECONOMICS:

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.

2. SOCIALOGICAL UNDERSTANDING OF THE RELATION BETWEEN RELIGION AND ECONOMICS

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.

Max Weber rightly say that Protestant ethics is the responsible for the rise of capitalism 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.

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.

3. HINDUISM & SOCIAL CHANGES

Although we see so may undesirable practices in Hinduism. Here, we shall deal with some of the reformer social contribution for social change. As India 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 caste 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. “

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.”

He further said that, “we do stand in need of social reform. 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.

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.

4. ISLAMIC AND SOCIAL CHANGE :

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.

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 Islamic 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.

5. INDIAN ECONOMIC PLANNING:

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.

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 multinational corporations. It enabled Indian capital to broaden its business horizon in India antagonistic to the interest of transnational corporations.

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.

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?

6. GLOBALISATION:

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.

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.

7. THE SITUATION OF OUR COUNTRY:

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%.

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

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?

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.

8. THE CHRISTIAN RESPONSE AND EVALUATION:

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.

9. THE RESPONSE AND PRAXIS OF JESUS FOR THE TRANSFORMATION OF UNJUST SOCIO-ECONOMIC STRUCTURE

(a) Kingdom Value:

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.

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:

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...

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.

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.

(b) Koinonia as Jesus New Economic Model:

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.

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:

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...

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.


BIBLIOGRAPHY

1. Dawson, Christopher. “Religion, “Chamber Encyclopedia. New Ed., Vol.XI London: George Newness Limited, 1995.
2. Eleade, Micea (Eds.). The Encyclopedia of Religion. (Vol. 5), New York :Macmillan Publishing Company, 1987.
3. Gomer. R. (ed). Towards a Theology of Human Development. Chennai: ISPCK, 1998.
4. Gupta, S.P. Liberalisation : Its Impacts on the India Economy. New Delhi :Macmillan India Ltd, 1993.
5. Haralambos, Michael. Sociology Themes and Perspective. New Delhi : Lahooti Fine Art Press, 1983.
6. Johnstone L., Ronald. Religion and Society in Interaction. New Jersey: Prentice- Hall, Inc.
7. Matthew, Philip and Muricken Alit (eds). Religion, Theology and Counter-Culture. Bangalore: Horizon Books, 1987.
8. Moltmann, Jurgen. Jesus Christ for Today’s World. Minneapolis: Fortress Press, 1994.
9. Nimkoff. Mayer and Ogburn, William F. A Hand Book of Sociology. New Delhi: Eurasia Publishing House, (Pvt) Ltd., 1966.
10. Rajaratham K. “Towards Just Society” in NCCI Review. Vol. CXVII, No.7, August 1997.
11. Sainath, P. Everybody Loves A Good Drought Stores From India’s Poorest Districts.New Delhi : Penguins Book India Ltd., 1996.
12. Sills, L., David., (ed.). International Encyclopedia of the Social Societies. (Vol.5), New York: The Macmillan Company and the Free Press, 1992.
13. Schouten, Jan Peter. “Hinduism and Development - Three Caste Studies” in Religion and Society, Vol.XXVIII, No.2, June 1981.
14. Munickam, J. Poverty in India challenges and Responses. Trivandrum: A Xavier Board Publication, 1998.
15. Thaseon, T. “Development Challenges of 21st Century” in Social Action.Vol.51, No.1, Jan-March 2001.
16. Weber, Max. The Protestant Ethics and the Spirit of Capitalism. Translated by Talcon Parsons, New York: Charles Scribners Sons, 1930.
17. ______________ Church and Social Justice - Towards Understanding The Problem. Bangalore:CSI & CISRS, 1997.
18. ______________ Supplement to the Rally. Vol.78, No.5, Chennai.
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.

20. Unpublished Materials :

21. Loli, Kope. “A Christian Ethical Analysis and Response to Contemporary Economic Trends in Dimapur.” Unpublished M.Th Thesis, UTC Bangalore, 1999.
22. Oomen., Joseph. “Religion and Family: “Their Significance for Social Change.” A paper presented at U.T.C., 2001.
23. David, Israel. “Religion and Economics: Their significance in Social Change.” A paper presented at U.T.C 2000.

24. Magazines :

25. National Council of Churches Review, Nagpur - India.

CHRISTMAS SERMON | JESU KHRIST HING PIENNA DINGA KHAWVEL KISAHKHAWLDAN (Mk.1:15; Gal.4:4-5)

- Rev. Hangpi. Manlun

Awle u leh nau lawm leh gualte I bieh Pasian puina toh kum 2008 melmuthei ding a hing puitu Pasian tungah lungdam thu igen masa hi. Tutung in Mangpa Jesu hing pienna dinga khawvel kisingsah dan tungtawn in houlimna inei ding uhi. Tualeh Jesu hing pien masang kum 500 vel in Jawlnei Mica in ana puong zouta hi.(Mica.5:2).

Tuaban ah Ngahnu siengthou hin ahiding thu zong a pien masang kum 700 in Jawlnei Isai in ana puong zouta hi.(Isai.7:14). Tuabanah amin ding zong ana gen zouta hi.

Tualeh Sawltah Paul in, “Hinanleh ahunchiem ang tun bukim tah chiengin, Pasian in danthupieh nuoiah, numei sunga hing pieng in atapa ang sawlta a. Tuakhu dan thupieh nuai aum zousie tatdoh a, adeitel tate ahing hitheina ding uh ahi.”(Gal.4:4-5) achi I mu hi. Tuajiehin, I Mangpa Jesu khu thakhat a hing pawng pien leh peimai ahisih a, Pasian silguot kum tamtah nuo a hing tangtung ahi chi ithei ding uhi. Awle, tuni Jesu hing peina ding a khawvel kisingsah dan tuomtuomte igen ding uhi.

1). Leitung Vaihawmna lam ah (Politics): Jesu hing pien lai in Greekte leh Romte khun Khawvel pumpi ah vai ahawma, tuachin a lenggam uh zong atung ding uhi. Thamlou in, tuahun lai in Rom mite chilou khawvel vaihawmna lam ah theitham aum sih chithei ahi. Tulaitah a USAte din mun toh akibang diing hi.

Tuaban ah LengpaEmperor Ceaser Augustus in (BC 31-14AD) sung a vaihawm sung in Rome lenggam ah khantouna leh kihenna (change) loupitah in aum a, tuakhun mipite ading in galmuonna leh zalenna ang tun hi. Tuamai banah vaihawmna puophat ahia, agam pumpi Senatorial Provinces Emperorial Provinces akhen ahi. Tualeh lengpa Alexander khun Jesu hing pienna diing leh ashi a thokia thu kipahhuoi mi zousie kung a genkhieh ahitheina diing in agam bung tuomtuomte ah vaihawmtu akoi chiet hi.

Tuaban ah, Juda Maccabees in, Plastine gam a Judate khu a saltannna ua pat in suohtatna atansah zou apat in, Judate’n kum 100 sung vingveng Gentailte kunga sia (Tax) ana pieh zing uh khu atawpsanta uhi. Tuaban ah tua hunlai a Rom lenggam kivaipuoh dan khu :-

1). Romten khawvel pumpi khu athunuoi uah akoi uhi. (2.) Tuakhu Jesu Krist khantanhoi thu puongzahna diing leh vahsuh vahtou diing a hun lemtang tah ahi hi.

2). Judate’n Messia lametna leh a zalenna uh : Vangsiet huoi tah in Judate’n ama uh kivaihawmna (Political Independence) BC 63 in Rom General Pompei khut ah ana mansuohta uhi. Tuami a kipat in amauhte khu Rom kumpi in a awpkhumta a, tuachiin hamsatna na menlou athuoh uhi. Rom kumpi nuoi a a umuh kiningtel leh chimtah nanleh uh hatna toh bangma abawlthei sih uhi.

Tuabang dinmun ngiem leh hamsatah a aum lai un, zawlneite genlawh bang in “Kumpi Messiah” hing pien diing tungtawn a zalenna leh suohtatna amu diing uh kinepna lientah nei in angahla mama uhi. Ahin khenkhatten ngah zoulou in helna ang panta ua, (Zealotten), Rom kumpi khu angdouta uhi. Tuaban ah, Pharisaiten ahi kia leh Messia ang pei diing a, hagau lam halna ang bawl diing in a lam en uhi. Tuabang lam etna tuomtuom anei lai un, khawvel hundampa diing ahing piengta hi. Herod thupi (The Great) guot in aum hi. Tuabang hun nuom leh vanglai ni khu historiante’n “Pax Romana” (The Roman Peace) chiin kichiemte hi.

3). Kikawmtuona (Communication).

Tualeh lampi khu hoitah in kisiel a, khoneu leh gam ningkawi tanpha in lampi hoi anei chiet hi. Tuaban ah Rom kumpi in lampi bawl diing nasem mi asing-asang anei ua, tambang lampi kibawlna khu Rom Engeneeringte nasep loupitah khat ahi. Tuachiin, ni danglai in “Khawvel a lampi zousie Rom khuopi toh akizawp” achi hi.

Tuaban ah, gamsung khopi lamlien leh tuipite vengbit diing in sepai zong kining ching tah in akoi hi. Tualeh gamsung leh sepai lam puona diing in solkar sia (tax) tampipi khu adongkhawm hi. Tuatoh kisai gambuppi ah kisimpina (Census) aum zelzel hi.

4). Lungsim lah (Intellectual) ah: Greekte khu Politics lamah musit huoi nanleh uh zong lungsim ngaituona lam ah asang mama uhi. Mediterranian tuipi kimvel gamte khu Greekte tawndan in a thuzaw siengphiel chi diing ahi. Tualeh Greek Philosophy in mite ngaituonate luodim in, nguntah leh chitah a silbawl sutna lamah akhanglou sah mama hi. Thamlou in, Greek ham (Koine Greek) khu leitung pumpi hamzah (Common Language) ahia, tulai i sapham uh toh kibang hi.

Tamte khu khantanhoi genzahna diing a vanzah poimaw tah ang suohta hi. Tualeh Philosophy tuomtuom in lungkimna leh hamuonna sang in silte piengsahtu Pasian khu koi e? Chite thei utna apiengsah semsem hi. Tuabanga hagau lam mittawtna leh bil bingte kunga khantanhoi thu gen diing in hundampa ang pieng hi.

Tualeh Romte kikawmtuonna lam a maw apuoh bang in, Greekte zong lungsim lam kikawmtuona lam ah mawapuo uhi. Tualeh Hebrewte khu Juda sakhuo Mosi dan pieh in aum uhi. Tuakhu Jesun ang khanletpi hi. Tua Mosi dan khu Pasian hing kilahna masa ahia, ahin abukimna khu Mangpa Jesu khantanhoi Gospel ah ahi. Tualeh Thuhunlui in Mangpa Jesu hing pien diing agenlawh khu, Thuhuntha ah ang bukimta hi.

5). Pasian Mizah Lengpa Alexander: Pasian in Babylonte suah-le-sal a Israelte kum 70 sung aum laiun, amauhte puidoh ding in gingloute Leng Cyrus azang hi. Tuabang in Krist Khantanhoi puongjah na ding in gam khat leh gam khat leh ham khatte kijahtua a, kitheituona dingin mihat, silbawlthei leh loupi Alexander khu Pasianin atel in azang hi.

Tuachiin, Lengpa Alexander in agam lahna leh avaihawmna sung teng ah Greek ham, literature leh atawndan uh nasatah in akhangsah hi. Tuachiin, Greek ham khu leitung pumpiah thezaah in aumta a, tuachiin Judaten zong ang theita uhi. Alaibute uh zong Greek ham in ang let ua, tam Greek ham apat in Pasian thu khu ang theita uhi. Ajieh ahileh Thuhuntha khu Greek ham agelkhieh masah pen ang hita hi. Tuachin, Jesu Khantanhoi khu gamchin munchin a mite theithei ding in akithejahta hi.

6). Khotang (Social) dinmun ah: Tuahun lai in Rom lenggam khu galmuong in um nanlehzong, mihingte hinkhuo ah sietgawpna tawpkhawh atung a, mihoi gen ding mawngmawng aumsih akichi hi. Rom.3:10-18 a kigen, mi Zousie hiemngam leh numei pasal kal ah thangtatna in adim ua, suoh-le-sal in akinei ua, Azawng ahau khu kideidang in, taga-meithaite simmawna a uang mama hi.(Rom.1:18-32) Tuabang lawmlawm a khotang hinkhuo asietgawp lai in, liengvaite, saltangte leh migentheite hundampa diing in van apat in “Zingsol Ahsi” ahing tangta hi.

Thamlou in neh-letah ah zong angiem mama uhi. Mithum vahlah ah mi ni khu khutdaw ahi akichi va ia hi. Tuabang a umlai in zong Kumpi kungah sia (tax) tampi pi apia ua, lungkham leh puohgih neitah in a khosa uhi. Tuate hunkhie ding in Mihing tapa ahing piengta hi.

7). Biehna lam (Religion) dinmun ah: Rom gamsung a teng ten apalsan sih uleh “Sakhuo zalenna” pieh in aum uhi. Ahin, Rom sepaiten a suhgentheina te uh lungsim ah a Pasian uh muongzawlouna ginlelna apiengsah nah mama hi.

Tualeh Rom miten zong angaisang mama uh, nidanglai a aPasiante uh tawpsan a Rom kumpi shisate leh damlaite biehna “Emperor Worship” ang panta uhi. Tuaban ah sil dang tuomtuom biehna leh lunggulna anei ua, tuakhun hagau lam dangtahna tahtah apethei dieh sih hi. Tambang alungsim beidong leh hagaulam dangtah a mite aumlai un, damsah thei diing Pasian alunggul vungvung lai un, “lungdamthu gen diing in” Pasian tapa Jesu Khrist khu sawl in ang umta hi.

Tualeh Rom kumpiten Pasian dinmun a din sawm a aumlai un, mite lungsung ah Pasian banga ngaituona aneisah zousih uhi. Tuachin, Pasian tahtah lunggulna ang neilaw ua, tuachin Pasian tahtah Mangpa Jesu Khrist khu ang kilangta a, tuakhun hagau dangtahna zousie asubei in lungmuonna leh kipahna aneita uhi.

8). Palestine gam leh aumna mun : Misiemte gendan in Palestine gam khu khovelpumpi a diing a mun laizangpen ahi achi uhi. Thamlou in Asia, Europe leh Africa te laizang ah zong aum hi. Tuajieh in, Pasian in khovel kawlkilli a khantanhoi puonzah ahitheina diing in, Atapa pienna diing in tam Palistine gam khu angtel ahi.

Tualeh singtang gam lou i bawl chieng un zong alai ah Bu i bawl ua, tuakhu a kim apamte etkolna dia i bawl deu uh ahi. Tualeh Pasian in akhantanhoi, na sem diing in Isreal Namte khu hingtel doh in mawpuohna pieh in aum uhi. Tuniin zong Pasian Atapa pien thu puongzah diing in eite angtel tuom a, Atapa pienna diing in natahsa tung alai zangpen na “Lungtang” adei hi.

9). Thukhumsin: Awleh, I Mangpa pienna diing a theikhol leh theikhollou hi zong leh tambang lawmlawm a kisingsahna khawvel in aneilai in, eite ama zui, Khristian kichite khun bangzata i kisingsah uh angai diei? Tualeh i hundampa eite tan diing a hing pieng diingpa khu bang chi in i lam don diei? Tualeh khawvel pumpi Jesu lamdondiinga, kimansa aum bang in nang zong kisahkhol inla, nalungsim ah piengsah ta in. Mangpa’n simtute zousie hing guolzawl tahen.

NA INNSUNG SIEMPHA’N NA VAIGEI MASANG IN

Rev. Hangpi Manlun BA, BD,MTh.
Simveng, Churachandpur.

Amasapen in i thupi uh, ‘Khristian Innkuon’ chi khu michinteng a diing a kul leh poimaw ahi ban ah i damsung ua i bawltou jeljel diing ua, i mopuoh uh ahi. Mizousiete khu zawng in hau taleizong innkuon khat a pieng chiet ihi uhi.

Etsahna dingin: Michinteng khu Innkuon neilou in umta mawh lei,ahilouleh innkuon chi um tuomlou in eima ut dan chiet in hing tamawhlei bangzata in a buoihuoi diei? A buoi-um diing daan i ngaituona apat in innsung poimawna a lang in i mu thei uhi. Tualeh, bang chi bang leitung khangtou leh nuom ah va zin in va khosa lei zong i lungsim uah i inn uh ngaina leh lunggulna a bei ngai sih hi. Adieh in damlou hamsatna i tuoh ni uh leh shi-le-man i tuoh chieng un, eima inn-le-lou ma i lunggul ua, mundang, gamdang a shi khu hamsa leh nasie i sa uhi. Tamte khun innkuon poimawna nasatah a gen in, a sulang hi. Tambang lungsim puo in laphuotu khat in; ‘Leng inn loupitah ah haw in, umnanlei, eima inn bang leitung ah a um sih’achi hi. Tualeh, India kumpi in mun khenkhat a mijawng leh genthei(Slamdweller) a inn neilou akhopi pulang a tuipuon buh neu neu a umte a diing in, building inn alamsah ua, ahi’n amauhte khu khum khopi sung a inn hoi a um sang in apuon-buh neu nounou ua um a utzaw uh chi mite gen kaza hi. Tamte khun michin in hoisih henlen, nuom in nuomsihlezong eima inn chiet a um khu i ut un, i lunggul uh chi ahing zilsah hi. Tu in innkuon umzie i sui diing uhi.

1. INNKUON UMZIE: Innkuon chi khun a huoplien in, a gam leh mite zil in gendaan leh ngaidaan tuomtuom a um hi. Ahi’n sui i sawm diing uhi.

a) Hebraite Gendaan in: Innkuon china ham-kam khu Sebet (Seret) leh Matteh ( Mate) achi ua, umzie khu “Nam” tribe china ahi. Amauhte khun Nam khat gennate, Israel Innkuon chite, Jere.3:1; Exo.3:7 ah imu uhi. Tualeh, Mespaha-chi zong khu innkuon a genna uh kamteng ahia, a umzie khu Chi-leh-Kuong’ (Clan) genna deu ahi.

b) Greekte gendaan in: Greekte’n innkuon agenna ham-kam khu ‘Patria’ ahi. A umzie khu Hebraite’n Mespaha achi uh toh kibang ahia, tuakhu Chi-leh-Kuong genna ahi.

Tualeh, sap-gam ah khun innkuon chi in zi, pasal leh tate a huomsah uhi. Ahi’n Africa gam khenkhat ah khun chi khat, nam khat, zousiete khu innkuon khat a chi uhi. Ei India gam ah ahileh, innkhat a teng zousie te khu innkuon khat i chi uhi.

c) Bible in innsung a gendaan: I Laisiengthou masapen khu innkuon in a kipan a, atawpna pen zong khu innkuon thu genna in atawp hi. Gen.2:26-28 ah, mihing masa Adam leh Eve-te khu innkuon siem diing in Eden ah ana koi hi. Tuajieh in, innkuon khu leitung um chiil a um, schoolte, government-te adangdangte um masang a umzou ahita hi.

Tualeh, i Mangpa Jesu’n zong innkuon khu a ngaikhawh mama a, leitung ah kum 33 vel a um a, kum 30 vingveng khu innsung a buoi in ahun a zang bei a, tualeh, innkuon siemkhe diing a kiteng Kana khuo a kitenna a va-uop a, sillamdang a vabawl hi. Tamte apat in Jesu’n zong innsung a ngaikhawh mama chi i mu thei uhi. Tualeh, Pasian in innkuon a ngaikhawhna jieh leh abawlna jiehte khu:

i) Ama loupina phuongzahtu diing leh miel apat a, vahna pediing in ana siem hi. (Mt.5:14-15).

ii) Tualeh, innkuon chinteng ut-ut a um mai diing in Pasian in ana umsah sih a, nichin ama bediing leh akung a thum zing diing in ana umsah hi.

iii) Tualeh, innkuon chinteng a loupinate, a gin-umnate leh a thutahnate puongjahtu diing in Pasian in a’ng dei hi.

iv) Tualeh, innkuon chinteng khu eima a diing bep a hinglou a, Jesu a diing leh midangte a diing a guoljawhna tuntu hidiing in ana guot hi (Gen.12:2).

Ahi’n, tulaai in innkuon tampite khu i mawpuohna leh dinmun theilou a pawng hin maimai a kitam hi. Laigieltu khat in, ‘Khristian innkuon khu a lompi (Group) a, i gen uh, ahin amun dihtah a, i buoipi peilou uh ahi” achia, a gen dih mama hi. Biehinn leh houlimna munte ah i gen un, ngaikhawh bang in i kilang ua, ahin atahtah in i buoipi tahtah peisih uhi. Tulaai hattuom lamkai leh hagaumi a kingaai tamtahte zong mundang ah lawching bang in kilang leizong, innsung a lawsam kitam hi. Tunai deu in Dr.Billy Graham ngei in zong leitung pumpia; Pasian in a zah laai in, a innsung a, a lawsap thu leh dahuoi asah thu agen a kichi hi. Ajieh ahileh, midang hinkhuo leh hagaute i ngaikhawh bang un i innkuonpite leh i tate i ngaikhawh kha leng sih uhi. Tamte theisiem in, Pastor Vanlalzuata in laibu a gel a, ‘Na innsung ah kinuale in’ achi a, adih kasa mama hi.

2. KHRISTIAN INNKUON I POIMAW TAHZET UHI: Tulai leitung khu buoina leh gitlouna in a pumdim a, teenna taahlou asuoh dehdeh hi. Tambang sietna in i gam -i nam leh i khotaangte a’ng zel a, abul khu innkuonte i hidiing bangtah ua i hi zawlou jieh uh ahi. Pasian mizah Rev. John Stot in, “Leitung leh hattuom hoina diing in innkuon hoi i poimaw ua, innsung a hoi leh hattuom zong ahoi a, leitung zong a hoi hi” achi hi. Tualeh, Rev.Dr.Keneth Chap khun, “Leitung khu bangchi bang a um ding e, chi mai zong hilou, tulaitah leh dachieng a leitung hing umtou zel ding dan etna/tena khawlbupi (Machine) khu innsung ahi” achi hi. Tamte khu adih mama a, tulai leitung sietna, hichi lawmlawm a asanna jieh khu innsung ki-etkolna hoilou jieh ahi taangpi hi. Sri Lanka a, singnuoimi LTTE leh Tripura singnuoimi lamkaite leh eigam ngei ate tambang a, a umjieh uh khu, a tamzawte innsung sietna jiehte, nu-le-pa kikhenna jiehte ahi taangpi hi. Tuajieh in, tambang sietna a kipat a i gam-i nam a damtheina diing in innkuon hoi khu a lampi umsun ahi.

Nikhat Hery Grady in Washington khawpi a vaihawmna innlien khu avamu kha hi. Lamdang satah in, “Tami innpi hi e maw i chi - i nam leh i gam; pienkhiehna bulpi, Pasian mitmu a namloupi leh thupi bul kipatna khu” chi’n mittui luong kawmkawm in a en zing hi. Ahi’n hun tomnoukhat nua in singtang khuo khat ah a va zin a, a zintunnate khu Khristian hoitah ahi uhi. A inn neipa’n a zi leh a tate a thuzaw thei dante leh achi a nam ua diing a kukaltah a ana thum zing uh a theitah in “Eh,pehlum (Marble) akibawl innloupi khu amaw i gam leh i nam pienkhiehna leh dinkhiehna kana chi kha a, genkhiel hina lawmlawm ing e. Tam innkuon neu leh simmaw huoi, nichin a Pasian kung athum zingte khu nam loupi leh gam-le-lei dinkhiehna bulpi ahi”achita hi.

Tuajieh in,innsung hoi khu gam-le-nam tungdiingtu ahi chi i muthei uhi. Mary Thomas khun,”Innsung khu a poimaw hi, a jiehpen eite hing siemkhetu, tu leh dachieng a khang hing um diingte pienkhiehna bulpi ahi. Tualeh, innsung khu i hinkhuo uh leh i gamtat dan uh siemkhetu zong ahi”achi hi.

Tamte jieh in, Bible in zong hattuom lamkai diing in zong innsung siemhoithei mi ahidiing achi hi. Ajiehpen innsung leh hattuom khu a kizop leh kikhen theilou ahijieh ahi. Lips Comb in, “Innsung khu hattuom kepchilna ahia; innsung a hagaulam a vaihawm zoulou ginna a, Pa zawngkhalte khu hattuom lamkai chinglousa ahi uh” achi hi. Mi khat in “Hattuom lamkai ching leh chinglou tena khu a tate’n apa nasep angai poimaw dan uhleh amauhte zong tuana sem diing a, a ut leh utlouna uah a kithei hi” achi hi. I Bible uah Siempu Eli leh a tate hinkhuo i mu uhi. Apa Jehovah Pasian nasem a, a um laai in, atate’n apa nasep ngainep in, a ut dandan un agamtang ua, Pasian thangpaina hing tung in nikhat thu in a innkuon un a shilaw uhi. Tuni’n ei nu-le-pate i kingaituo un i ki-vel tha diing uhi. Eite Pasian nasem kisa a, i buoi laai in, i tate’n khamthei-guithei, zu-le-sate leh Baal Pasiente bie in abuoi zing thei uhi.

3) KRISTIAN INKUON KINGAHNA (FOUNDATION )KHU JESU KRIST AHI DING AHI.

In lien leh loupitah lam diing in amasapen in a inn kingahna (Foundation ) khu a poimaw masapen hi. Bangchibang in hoi lezong akingahna a det sih a, ahileh, nikhatni chieng in a chimsie in tenna tahlou asuoh teitei diing hi. Tambang deu in innsungte zong a det a, alawchinna diing in a kingahna Mangpa Jesu ahidiing ahi. Billy Graham in,”Na innsung kingahna khuompi (Foundation ) khu Jesu Khrist ahisihleh leitung sietna in a’ng mut chieng in, na ding zousih diing hi” achi hi. Tuajieh in, Khristian innkuon khu Khrist in lalna leh thuneina a tanna mun, khumnah Khrist khu thuneipen leh vaihawmpen a, a panna mun ahi. Tuajieh in, Khristian innsung ah tambang laiteng akitah hi:

“Khrist khu i anneh chin ua mutheilou mikhuol dei um ahia, i gen zousie na zatu leh theizingtu ahia, Ama khu innkuon a diing a thuneipen leh a lupen zong ahi” chiin a kigiel hi. Tambang a Khrist a kinga ahijieh in, hagau mite’n zong laa in ana phuah uhi. John Howard Payne in, “Home! Home! Sweet Home! There is no place like Home!” ana chi hi. Ei ham in, “Innkuon! Innkuon! Deihuoi leh kilawm! Tambang mun leitung ah a umsih” china ahi.

4.INNKUON TEKAHNA LEH HINA TUOMTUOMTE IGEN DING UHI.

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 leh 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 (Suoh) sah diing” achi hi.

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 leng 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 kung ah gilkiel in ava shikhiel hi. Ahi’n a innlam a, a’ng kilekia tah in puon hoipen silsah in a um a, kengdap thate, khutsiip thate leh voh an 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).

George Moore in, “Mi khu limna leh kipahna sui in a innsung uh nuasie in munchin ah vahvah nalezong, 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 leh kipahna khu abukim sih a, innsung a limna leh kipahna bou khu sil loupi ahi” achi hi.

b) Innsung khu Sikul(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 ah 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 ahi ua, a zillaai bu zong ahi ngal uhi. Nausen khu a nu leh 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.

Margaret Destrick in, “Ka nu khun lai zong agiel ngaisih a, milim zong agiel ngaisih a, ahi’n a hoina leh 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.

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, na nasep chieng un zong gen mielmuol un; Na tunkotte 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 nekhawmsah ua, Juda naupangte lungsim ah khun daanthu khu a lungsim uah a kitudet seng jieh in 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.

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 lungsiettahtah leh kintah in hing pei inlen, i annhuonbuh apat in pan in” a chisan hi. Tulai in tamnu bang deu a, gam-le-nam lungsiet kichi a, inn-le-lou leh zi-le-ta donlou zen a, i umte khu i ba wlkhiel lienpen uh ahi.

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.

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 eeh nuasie in a nuasie hi. Tulaai nu-le-pa tampite zong ta-le-nau nei a, akeplam donlou i tam ua, tua khu sil dahuoi mama khat ahi.

Tualeh, sildang na ngainatzawh zieh a, 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 khu a um sieng uhi” chi’n a phuo hi.

Tuajieh 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.

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.

Tuajieh in 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 nasep nuom i sah lai un innsung ah Pasian nasep hamsa i sa ua, Setan in innsung ah Pasian na i sep ua, i lawchin diing 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-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.Tualeh, Pulpit leh mun dangdang a tuitah a thu i gen laai i innsung uah khun gen diing theilou in i um leng uhi. Pastor khat in, “Mundang leh Biehinn sung a Pastor leh Pasian nasep khu nuom kasa a, ahin, innsung leh zi-le-tate lah a Pastor hi khu 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 nasep khu Mangpa hing deidan ahi.

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 gu bulom 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 attahtah a i juina 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.

f) Innsung khu Pasian nasepna 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 nasepna 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 diing in i sawl leng uhi” a chi hi. Khatvei zong Tangval gilou khailup diing a umpa kung ah, “Koi e na mu nuompen? chi in a dong uhi. Amapa khun, “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.

Tuajieh in, innsung pulpit ngaisahlouna khu 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.

g) Innsung khu suol douna mun hoipen ahi.

Zou 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 suolna amaw hoinate i hing khanpi uhi. Tualeh, innsung khu, suolna leh 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 innsung uh ahijieh in, i innsung ma uh khu i kisiemphatna diing uh leh i dinna diing uh mun ahi.

h) Innsung khu leitung tena (Barometer) ahi.

Billy Graham in, “Innsung khu leitung tena (Barometer) ahi” achi hi. Ama’n zong, “Innsung a naupang, nungah/tangvaalte 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 leh hatlou zong khu innsung umdaan apat in a kithei thei hi. Tuajieh in, innsung khu leitung tena loupitah ahi.

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 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.

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 ahia, tualeh TATE a diing in PARADISE ahi” achi hi. Tualeh, Robert Sehuller in “Power Ideas for Happy Family” achi 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.

5. INNSUNG MAITAM (Gen. 12:7; 35:18)

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). Jacob 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 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.

Communist gam a Kenchickte innkuon in nichin innkuon maitam abawl leng uhi.Communist Sepaite’n ahuo ua, abawl kia uleh teng singkhat 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! Communistte 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.

I gensa bang un innsung maitam khu tahsa leh hagau a kipuihuoina umsun ahijeih in a loupi mama hi. Tam khu 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 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.

Laibu ette:

1. Rev. Hangpi Manlun, Khristian Innkuon Nuom Churachazndpur, Manipur Women Christian Association, 2000
2. Rev. Vanlalzuata, Khristian Chhungkua Aizawl: Synod Literature and Publication, 2004
2. Liankhoman & Dimzangai (Ed), Rubi Sanga Manpha Lamka; Lalremkung,1990.