Monday, April 13, 2009

Chapter 1 | The Role and Responsibility of Parents in Teaching Christian Truth to Children at Home

CHAPTER ONE

I. CHRISTIAN MARRIAGE AND FAMILY

1.1. The Christian Marriage

Marriage was the first institution which God established, even before the government and the church. In Gen 2:18, God performed the first marriage ceremony in the Garden of Eden. 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 human’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.

Marriage is also an important means to establish and experience an intimate relationship 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.”

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.

John Paul II, 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 nuptial 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.

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.

1.2. Marriage is Permanent

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.

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.”

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.

A. Everett comments on this:

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.

In Malachi 2:16, God says, “I hate divorce.” Jesus 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.

1.3. Marriage Is a New Relationship

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 Bible that will eventually lead to the formation of a nuclear family. This words means ‘forsake’ one relationship in order to establish another.

“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.

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.

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.

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.

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.

1.4. The Husband/Wife Relationship Must Be Strong And Healthy

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.

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.

1.5. Agape Love Or Unconditional Love

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.
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).

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.

Victor Tobing rightly said,

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.

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.
How can I convey this kind of love in reality? What are some ways?

a. Self - acceptance and adopting each other as you are, no one is perfect.
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.
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.
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.

1.2. Christian Family

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.

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.

According to scholars like Burges and Locke:

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.

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.

A Christian is more than a natural family. Leen Smith says:

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.

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.

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.

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.

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.

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.

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.

1.3. Christian Home

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.”

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.

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.

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,

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.

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.”

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.

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END NOTES

John Stott., Issues Facing Christian Today (Bombay:C.L.S. Press 1984), p. 258.
Eberhard, Arnold., Love and Marriage in the Spirit (New York: The Plough Publishing House, 1984), p. 118.
John Paul, Pope., A Paper Presentation At General Audience (L’osservatore Romano, No. 8 (621), p.20.
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)
Ibid., P. 105
Stanley, Grenz., Quotes Crais., Sexual Ethics, p. 105.
Samuel., Family., p. 7.
Norman, Wright., Key to Your Marriage, p. 12
C. W. Scuddir., The Family in Christian Perspective (Nashville Tennessee: Broadman Press, 1972), p.91.
The Christian Home (Shillong: W.E.S.I. – N.E. Trienniel Conference, on 6th – 10th Jan. 1993), p. 4.
Ibid., p.4.
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).
The Christian Home., op. cit., p.2.
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.
Quoted by Vidya, Bhushan., An Introduction to Sociology, (Allahabad: Kitab Mahal, 1984), p. 225.
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.
Mary, Thomas., Family Life A Christian Perspective, (Madras: CLS, 1982), p. 73.
Quoted by N. Moarenla., op. cit., p.4.
Ibid., p.56.
Decision, Vol. No. XI. Help For Your Home (Billy Graham Evangelistic Association, June, 1994), p. 15.
New Woman., Vol. 19, No.6, Parenting Guidance For Child Rearing (Shillong, Spring Issue, 1996),p.6.
Quoted by N. Moarenla, op. cit., p. 31.
Ibid., p.31.


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Introduction | Chapter 01 | Chapter 02 | Chapter 03 | Chapter 04 | Chapter 05
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BD THESIS ABSTRACT | The Role and Responsibility of Parents in Teaching Christian Truth to Children at Home

(Reproduction of this article by any means is strickly prohibited. All Rights Reserved)

A thesis submitted to the Senate of Serampore College in Partial Fulfillment of the Requirement for the Degree of Bachelor of Divinity by Hangpi Manlun. Regd. No. 1877/1996, Eastern Theological College, Jorhat, Assam 1998

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 immorality to murder. In order to save the society from deterioration the institution of home must be given top priority above any other else.

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.

The Third Chapter deals with the different stages of child development 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 parenting of the children.

The Fourth Chapter is about the need of teaching Christian truth at home. Imparting Christian truth to children is a God-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.

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.

Thus, the importance of the role and responsibility of parents in teaching Christian truth at home is affirmed.

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ACKNOWLEDGMENTS

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.

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.

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.

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.

Author

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INTRODUCTION

1. PROBLEM

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.

2. ELABORATION OF THE PROBLEM

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.

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 drug addiction, 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 writer suggests that the most important institution is Christian home and parents are the first teachers.

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.

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.

3. PURPOSE

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.

4. METHODOLOGY

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, daily newspaper, 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.

5. SCOPE AND LIMITATION

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.

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Introduction | Chapter 01 | Chapter 02 | Chapter 03 | Chapter 04 | Chapter 05
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Wednesday, April 1, 2009

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.

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Saturday, February 14, 2009

Rev. Hangpi, Book Review | Kisinsahna Piching Leh Kiselbuh

Rev. Hangpi Manlun, Khristian Thugin Zilna Bu (2004). MGP Publications, Churachandpur; Aman Rs. … ; pp. 117 + viii; No illustrations. Paperback.

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.

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.

BIBLE (LAISIANGTHOU) TANCHIN

“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.

PASIAN LEH MIHING THU TOH KISAI

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:

“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).

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.

HUTDANMA THUGIN HUAP LETDAN

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.

HATTUAM LEH SACRAMENT-TE ETDAN THA

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.

GINGTU ZOUSIA MOPUAHNA LEH CHOUNATE

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.

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.

THU-VAIHAH (CONCLUDING REMARKS)

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.

Aw nou Zou tapidaw literature khankhua ding khualte’n
Houlung tuah in i louma uh hing zuun khawm ta un;
Zodawn luitate bang a i luan khawn lai teng
Mangpa leh i gam a din silthupite i mualsua ngei dia
Thudih deina leh theina laigil apat michin tong kikum ta ding.

David Vumlallian Zou, Belfast, UK
_______________

Endnotes

[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.

[2] Zairema, Rev. Dr. (2003) “Isua hnathawh-chhandamna thu” in Kan Bible Hi. Aizawl: Self-published; pp. 273 – 303.

[3] Kipgen, Dr. Mangkhosat (1997) “Christianity and Mizo Culture: The Encounter between Christianity and Zo Culture in Mizoram. Aizawl: Mizo Theological Conference.
[4] Graham, Billy (1984) “Social Obligations of a Christian” or “Am I My Brother’s Keeper?” in Peace with God.

[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.

For more articles http://zouwritersnetwork.blogspot.com/

Thursday, February 12, 2009

KRISTIAN LEH ZU

Rev. Hangpi Manlun

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.

Tu in Zu hii na leh a nasep dante suidoh vai:

1. Zu (Alcohol) bang e: Zu ah chemical compound chikhat asieng a sieng, ihaal leh kuongthei leh natna hiih zong that thei ding khop a haat khu Ethyl Alcohol 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.

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 Rome 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.

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.

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.
Tuin Bible in a gen daan en suh vai:

A. Thuhun lui gen daan leh a dawn te umdaan: Hebrai ham in zu khu Yayin ahia, Thuhunlui ah 140 vei a tuong hi.

Zudawn jieh a sietna tuohte:

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.

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.
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 (I Samuel 25:36-38). Zudawn khu damsung leh shinimanni tan a muolphouna hing tuntu ahi dan aki lang chien hi.

Leeng Ela: Leeng Ela in zu akham jieh in a sepai lamkai khat, Zimri a that mawh hi (Leengte 16:8-
10). Zu in tuolthana a tun hi.

Suria Leeng Benhaded: Ama leh akithuopi mi 32 in a puonbuh uah zu akham ngii-ngei ua, Israel
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.

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!

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.

B. Thuhuntha geen dan:

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).

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:

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?

2. Zu dawnte a hau ngai sih ding (Thupilte 20:1). Na zu dawn jiah in bangjaat vei na hiina naman suo ei ?

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?

4. Zu-mun a umjingte zudawn jingte ahi uhi. Atawp akhun gulgu bangin, atahsa uh ajeel a, ahinna uh alaah pieh hi.

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).

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).

C. Zu khu gam le nam buoina tun tu ahi.

1. USA 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
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.

Leitung pumpi ah zu dawn tamna peen akisui chiang in USA khu 15 na in apang giapa,zudawn tamna peen khu Portugal, France, Italy gamte ahi uhi. America gam ah mihing maktaduai 10 valte in, zu adawn ua, Canada 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.

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.

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.

Sin (Liver) asuhsiet dan: Mi’n zu a dawntam chieng in ‘Hapatic Coma’ natna a tun hi. Tami pen sin
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.
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.

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:
Jonathan Edward

1. Hah-le-suon 1394 a nei hi
2. College Principal 13 a um uhi
3. College Professor 65 a um uhi
4. Ukil 60 a um uhi
5. Laigiel minthang 32 apha uhi
6. Khantanhoi tangkoupi 200 apha uhi

Max Jukes

1. Hah-le-suon 905 a nei hi.
2. Migilou 300 a um uhi.
3. Zu ngawlvei 145 a um uhi.
4. Numei kizua 90 a um uhi.
5. Natna hoilouvei 205 a um uhi.
6. 100 sang a tamzaw te kum 10 val suangkul ah tanguh.

Tamtegel khanggui I etna kipan in Pasian thei leh theilou khanggui I mu chienthei uhi.

Thukhumsin

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:

1. Zu thahatna zou diing in eimalam ah haatna neilou i hilam kiphawh diing.
2. Ei sang a haatzaw vangletna/silbawltheina nei khat um ahilam mangngillou diing
3. I hinna leh i ngaisutna zousie vangletna neipa kung a kipumpieh diing
4. Lungsim a zauthawngna leh patauna neilou diing
5. Pasian tung leh mihing tung hileh i bawlkhiel zousie pulahngam diing
6. I chitlouna leh i hoilou na zousie ang ngaidam theina diing a Pasian kung a ki-apkhiet diing.
7. I mawnate ngaidam ahitheina diing a Pasian kung a ngaidam nget diing
8. Mi dangte tung a i bawlkhelnate lai a chiemte/giel vateh a a kilemna bawl diing
9. Ahitheilieileh tuabang mite toh eima ngel toh kilemna bawl diing
10. Silhoi maimai sawm diing, khelna inei leh ipomngam diing
11. Pasian deina imutheina diing in Pasian kung a chitahtah a thunget a ama deina bang a gamtat
diing
12. Hagaolam a piching I hichieng bou a zukhammite kung a thuhil diing. Tam thu 12te zui diing a hil diing ahi.

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