Wednesday, 28 February 2018
Important Practices For the Formation of Christian Minister
Important
Practices For the Formation of
Christian
Minister
By Joseph
Lalrinawma
Lalhmachhuana Fanai
A minister is explained by the New Bible Dictionary as
mesaret which, with its correlates, refers to temple
service. In the New Testament the term diakonos
is used to refer to the same. But the latter refers to service in general,
temporary or permanent, either by bond or free; but it has the special connotation
of waiting the temple[1].
So this implies that the work of a minister is a lowly work. So our paper will
try to bring out what are the important practices for forming a minister.
1. Who are Christian Ministers?
To form a good Christian minister, we believe that the
first thing we need to know is who is a minister. As stated above the Christian
minister/s is/are the person/s who took up the task of serving others as Jesus
himself had served the others[2].
We see many instances in the Bible where Jesus doesn’t want to be served but
rather to serve others. We also see his statement where he stated, “Just as the
Son of Man came not to be served but to
serve …”(Matthew 20:28; Mark 10:45). So if we say that the minister is to
serve others just as Jesus did than the first important identity of Minister is
to be server for others. Robert C. Anderson also describes a pastor/Minister as
an ordinary person who knows the Lord Jesus Christ as His personal Saviour, has
experienced the call of God in His life for full-time Christian Service, and
knows that he is fit for such service because he meets certain biblical
character qualifications.[3]
2. Important Practices
To form a good Christian Minister bearing the above
stated description we need to have some practices which we follow. So, we
suggested the following points for the formation of a good Christian Minister.
2.1 Knowing God
and knowing oneself.
This is the
reason God has created us, saved us, and called us into the ministry; that we
may know, believe and understand Him. Therefore Christian minister should know
God; personally and intimately-grow to know Him more and more as they walk day
by day. Christian ministers must be to be conformed to Christ’s death; to
subject themselves totally to God and to deny themselves and put their desires
and flesh to death and to do only the will of God. The minister must know whom
s/he served and who s/ he is to God. This will enable him to bear more fruits
in his/ her ministry.[4]
2.2 Practice of
prayer and intercession
Prayer is asking, called petition,
when it is for ourselves and intercession when for others. As children, we come
to our heavenly Father bringing our needs, little and great, temporal and spiritual,
and we lay the burden of our anxieties at his feet. We do not fear to trouble
Him, because we know that He cares about us. But it is not only our own needs
that we bring – we come to plead for others too, for our loved ones, for our
neighbours. For them we pray and we join our prayers with theirs (if they are
Christian) in the fellowship of Christ’s holy Church before the throne of God.[5]
This strengthens the bond we have with our God which is very vital for a
minister. A minister must be in close contact with God whom s/ he served so
that s/ he may be able to know what God wants him to do and what mission s/ he
has to carry out. Moreover it is the way by which the minster could communicate
with God.
2.3 Study of
the Bible and Devotion
The Bible is
the word of God’s word: It is inspired by God (II Tim.3:16). The word inspired
means breathed by God. God has given us the Bible so that we will know how to
live upon the earth. Therefore, Christian should study the Bible for
doctrine/teaching, for reproof, for correction, for instruction in
righteousness. [6]
In Christian
ministry, we not only speak to God but also allow Him graciously to speak to
us; we listen hear what He has to say to us through the reading of his holy
Word and sometimes through the mouth of one of His servants who preaches in His
name. Of course a sermon is not essential to worship we should give time to
reflect on the meaning of the passage read and to find out its message for
ourselves in our own situation.
2.4 Corporate
worship and spiritual practices of the community.
To worship God
is to give him/her our love, reverence, service and devotion. Worship not only
shows our love for God and commitment to him/her, it gives us strength to
his/her commandments. Through worship we grow in knowledge and faithfulness.
Worship is kinds of interaction between Human and God. It is also the feeling
or expression of reverence and adoration for a deity. Without having practices
of worship, the Christian life is incomplete and useless. It is also building
up a close relationship with God. So, therefore Worship is the essential
element to be practiced for a Christian
minister.[7]
2.5 Spiritual
growth through Christian fellowship.
The uniqueness of Christianity is its dynamics of fellowship. The
fellowships of believers encourage and inspire one another. Many people have
gained strength and renewal through the fellowship with other believers, likewise,
a pastor also cannot work all alone, he may receive spiritual growth through
Christian fellowship. Thus, a minister should get involve in different
fellowship programmes of the church by virtue of being a leader as well as for
personal spiritual nourishment.
3. Other
important factors
Besides these important practices the minister should also develop three
important maturities in his/her life to be successful minister.
3.1. Emotional
maturity
Emotions are joy, sorrow, fear,
hate, love and so on which are instinctive or intuitive feeling as
distinguished from reasoning or knowledge. A person may physically appear to be
matured, but emotionally he/she may often act childish. A person preparing to
become a minister for God should be able to grow in emotional maturity.
Emotional maturity can be explained in two aspects.
1.
Being sensitive
to one’s emotions and express them appropriately; Human beings are emotional beings. We are born with
emotions, and they are the gift of God. Most of our behaviours thinking
patterns are shaped by our emotion. Since, emotions play very significant part
in our lives, we need to be sensitive to our own emotions. Similarly, we must
learn how to express them in an appropriate manner. Ability to express our
emotions whether positive or negative in an appropriate manner is a sign of
maturity.
2. Maturity to
recognize, process and overcome negative emotion; Negative emotions such as anger, hate,
disappointments, sorrow, grief, etc… can greatly affect a person’s physical,
mental and spiritual life. A sign of mature person is how he/she manages her
negative emotions. Many people often say that they are easily get angry and
they warn others not to anger them. Hence, learning how to control our anger,
disappointment are vital lessons for a person intending to become a good minister.
3.2. Intellectual
maturity-
One mark of intellectual maturity is
the ability to withhold assent, the ability to withstand contradiction and
recognize the merit of opposing views. The intellectually immature, by
contrast, bristle when their pieties and subjective certainties are called in
to question.[8]
Intellectual Maturity does not do not meant cleverness or brilliants; nor does
it mean the accumulation of vast store of knowledge. It means the ability to
make judgments consistent with the convictions or outlook on life. It also
implies sense of hierarchy of values. God, truth, fidelity, fairness,
compassion, mercy, etc., the intellect has always place among the finest of
human values. The ability to distinguish between the essential and the accidental
is a further sign of Intellectual maturity.[9]
The minister should know that s/he will soon be in need of adjusting according
to the context. In that crucial period the intellectual maturity will help him/
her to understand the people around him/ her without being bias to anyone. This
could in turn helped the minister to respect the opinions of the others and
thereby forming good minister in him/ her which the parish longed for.
3.3. Maturity
in interpersonal relationships- A minister needs to build up very
good inter-personal relationship with people in his/ her parish. The minister
should be able to appreciate other people and build up the relationship with
others. One effective way of winning their hearts is to show that she/ he care
for them. The minister is most of the time esteemed high by the people within
the parish. If that same individual whom they esteemed very high showed his
care and compassion for them, it sure will bring solace and peace within their
hearts. As he/she is to be a minister for everyone he/she must work for all and
act justly to all the people. He/she should be able to settle conflicts and
hatred between the people and bring them to justice. If there is anyone who is
in need of discipline, he/she must act justly without showing any partiality.
To be a good minister for God, it is necessary to maintain cordial relationship
with others as they are the mission fields where the Minister has to engage him/
herself. So for this development of
maturity in inter personal relationship is very necessary for the minister.
Conclusion
As a minister is mostly esteemed
high and holds a position of religious teacher, there must be an exemplary life
reflected through the life of a minister. To have such a life, the minister
must keep in view the mentioned practices so that he/ she may form a good
minister within him/ her and be a blessing for others. If the minister failed
to form a good minister within him/ herself, s/ he could be a disgrace for the
Church or the body which ordained him/ her and could be the one who dirtied the
faces of those good ministers who had worked their utmost for God.
BIBLIOGRAPHY
Douglas,
J.D. ed., New Bible Dictionary, Second
Edition, England: Inter-Varsity Press, 1992.
Anderson,
Robert C. The effective Pastor; A Practical
Guide to ministry. Chicago: Moody Press, 1985.
What
the Bible says to the Minister. Secunderabad: Leadership Ministries Worldwide,
2005.
Wooton, Canon R.W.F. Christian Worship Of God. Madras; The Christian Literature
Society, 1966.
Zalawma,
Rev. H. and Rev. H. Vanlalruata, comps.,
An Introduction To Worship And Preaching.
Aizawl; Aizawl Theological College, 2005.
WEBLIOGRAPHY
[1] J.D.Douglas. ed.,
“Minister” in New Bible Dictionary, Second
Edition (England: Inter-Varsity Press, 1992), 779.
[2] Ibid.
[3] Robert C. Anderson, The effective Pastor; A Practical Guide to
ministry (Chicago: Moody Press, 1985), 4.
[4] What the Bible says
to the Minister (Secunderabad: Leadership Ministries Worldwide, 2005), 15-17.
[5] Canon R.W.F. Wooton, Christian Worship Of God (Madras; The
Christian Literature Society, 1966), 15.
[6] What the Bible says
to the Minister (Secunderabad: Leadership Ministries Worldwide, 2005), 248.
[7]Rev. H. Zalawma and
Rev. H. Vanlalruata, comps., An
Introduction To Worship And Preaching (Aizawl; Aizawl Theological College,
2005), 1.
[8] https://Maverickphilosopher.typepad.com/maverick_philosopher/2009/12/intellectual-maturity.html
[9]
https://books.google.co.in/books?id=docUW2d7_DwC&printsec=frontcover&dq=editions:r0OpRr0rn-8C&hl=en&sa=X&ved=0ahUKwjEyfHvsqHSAhXIVrwKHXxbAo4Q6wEIGjAA#v=snippet&q=intellectual%20maturity&f=false.
Different Ways of Doing Philosophy with Special Reference to Myths and Symbols
Paper Presentation on Introduction to Indian Philosophy
Topic: Different Ways of Doing Philosophy with Special Reference to
Myths and Symbols
Presenters: Joseph Lalrinawma, C.R.L.
Muanpuia and C. Vanlalhriata
1. Introduction
Myths and Symbols are always part
if humanity from time immemorial. The have had played vital roles in certain
spheres of life and also had massive impacts in the sphere of Philosophy. This
paper tries to bring out the meaning of Myths and Symbols and how Philosophy
could be done referring to them in different ways.
2. Definition
The word ‘Myth’ comes from the
Greek word Muthos which means story
or plot. Simply stated, a myth is ‘a sacred story’. A more comprehensive
definition will be a symbolic narrative including divine, legendary, and heroic
figures[1].
Myth is described by Webster Dictionary as a story, presented as historical,
dealing with the cosmological and supernatural tradition of a people, their
gods, culture, heroes, religious beliefs, etc[2].
It also described symbol as something chosen to stand for or represent
something else, usually because of a resemblance in qualities or
characteristics; an object used to typify a quality, abstract idea, etc.[3]
2.1 Myths:
Myths take many
forms, depending on the culture in which they are found. But their function is
always that of pinpointing vital issues and values in the life of the society
concerned. They often dramatize those profound issues of life and death, of how
humanity came into being, and of what life means, of how we should conduct
ourselves as a citizen or spouse, as a creature of God or as a farmer, and so
on.
Myths are not
scientific or sociological theories about these issues; they are the outcome of
the way a nation or group has pondered the great questions. Their function is
not merely to provide a theory of life that can be taken or left at will; they
serve to compel a response from humanity. We might speak of myths as bridges
between the intellect and emotion, between the mind and heart – and in this,
myths are like music. They express an idea and trigger our response to it.
One problem in
our understanding of myths lies in the fact that the so-called Western
religions – Judaism, Christianity, and Islam – are strongly concerned with
history. They have founders, and see their history as God’s own doing. This
strong emphasis upon actual events differs from the Eastern approaches to
religion, which emphasizes the consciousness of the individual.
2.2 SYMBOLS
Religious
symbols help believers to understand their faith in quite profound ways. Like
myths, they serve to unite the intellect and the emotions. Symbols also
integrate the social and personal dimensions of religion, enabling individuals
to share certain commonly held beliefs expressed by symbols, while also giving
freedom to read private meaning into them.
To clarify the
meaning of symbols, it will help if we distinguish between the terms ‘symbol’
and ‘sign’. There is certain arbitrariness about signs, so that the word
‘table’, which signifies an object of furniture with a flat top supported on
legs, could be swapped for another sound without any difficulty. Thus the
Germans call it ‘tisch’ and the Welsh ‘bwrdd’.
A symbol, by
contrast, is more intimately involved in that to which it refers. It
participates in what it symbolizes, and cannot easily be swapped for another
symbol. Nor can it be explained in words and still carry the same power. For
example, a kiss is a symbol of affection and love; it not only signifies these
feelings in some abstract way; it actually demonstrates them. In this sense a
symbol can be a thought in action.
Religious
symbols share these general characteristics, but are often even more intensely
powerful, because they enshrine and express the highest values and
relationships of life. The cross of Christ, the sacred books of Muslims and
Sikhs, the sacred cow of Hindus, or the silent, seated Buddha – all these
command the allegiance of millions of religious men and women. If such symbols
are attacked or desecrated, an intense reaction is felt by the faithful, which
shows us how deeply symbols are embedded in the emotional life of believers.
The power of
symbols lies in this ability to unite fellow-believers into a community. It
provides a focal point of faith and action, while also making possible a degree
of personal understanding which those outside may not share.
3. Different ways of Doing Philosophy
1.
Doing
Philosophy as Connective truth finding
The
Philosophers main intention in regards to the myths and symbols is to know
whether they are really truth or, in philosophical terms, their validity. Important
figures like Plato, Aristotle, Immanuel Kant, Rene Descartes had studied the
Myths and symbols of various Greeks culture and had brought many different
findings. Plato suggested that myths and symbols are irrational false
elements[4].
Aristotle stated that Myths and symbols are not totally wrong as a whole, but
contained elements of truth within them.[5]
Immanuel Kant and Descartes are in support of Aristotle in this regard.
Indian
Philosophers are also doing the same and they brought the complex Indian
schools of thought into existence. Buddha after meditating about the present
(i.e. his contemporary) symbolic representation he could find and come to the
conclusion that they are false and argued the validity of the Vedas, which he
considered as a myth. Mahavir also supported the belief of Buddha in this
realm. So we may say that their main intention is to bring out the truth or
truth findings. Due to this we could now have the Nastika and Astika schools of
thought who all consider their findings as the truth.
2.
Doing
Philosophy as Prove-based truth finding
Indian
culture is rich in Mythology and symbolism. The Vedas which is a very big cause
of endless debate and distinction is also considered as a Myth. The same is
believed by many in regards to Mahabharata and even the creation story of the
Bible. But the philosophers who advocate these books stand for the validity of
it as they said that they could be proved. For instance they claimed the stone
bridge between India and Sri Lanka to be the prove for the Mahabharata which
mentioned about the rescue mission of Sita which was carried out by Ram with
the help of Hanuman the monkey for in its story it was stated that the armies of
Hanuman had thrown many stones in the sea to make bridge to reach Lanka where
Ravana had held Sita in captive. Likewise the temple in Ayodhya is considered
to be the place where Rama had brought back Sita and their day of arrival is
marked by the festival of Diwali in which they celebrate their victory with
lights. So Diwali itself is a symbol of victory over the evil force and they
claim that it could be proved by the celebration which lasted till today. [6]
So
Indian Philosophy is carried out to so that there could be the proof of its
truth. The same should be applied in doing Philosophy in other ground to ensure
the validity of our arguments and to strengthen our standpoints.
3.
Doing
philosophy as juridical debate (truth value analysis)
In
this philosophy is carried out to know the value of truth or the claimed truth.
Here what they emphasise is not what is, but the effect of the findings. In
this regard the Philosophers try to see what is/are the effect that a
particular finding have had. For instance, the existence of Vedas had resulted
into the distinction of Indian Schools of thoughts into various schools. Myths
and symbols provide some knowledge but also confused many and also led to
difference in thoughts[7].
The same is still going on till today as we face the problems of Beef-Ban due
to which many had lost their precious life. Cow is considered in India as a
representation of deity who nurtures and cares for others. So harming the cow
could be equal as harming our own mother who nurtures and cares for us. So this
symbolism had led to the loss of life and resulted in brutal murder in our
country. Myths and symbols are still very much to be studied keeping in view
the results it could have.[8]
4. Conclusion:
The myths and symbols are very
much part of the life of humanity which could not be taken away. So, while
doing philosophy with an eye opened towards them, the philosophers need to be
very cautious of the possible outcomes that their findings could have. It is
wise to know what lies behind all these myths and symbols but the presenters
felt the need of knowing that there are some disadvantages of putting
everything known into practice as it could result to conflicts.
BIBLIOGRAPHY AND WEBLIOGRAPHY
Alexander, Henry. Et al. Eds. Webster’s Comprehensive Dictionary. Florida:
Trident Press International, 1996.
Puthenpurackal, Johnson J. et al.
Eds. ACPI Encyclopedia of Philosophy,
Volume-II. Bangalore: Asian Trading Corporation, 2010.
https://aleonard.people.ysu.edu/what%20is%Myth.html
https://www.dnaindia.com/analysis/column-they-need-education-not-the
-burkha-12772348
https://www.indiaparenting.com/stories/82_2253/the-famous-battle-between-ram-and-ravan.html
https://www.jstor.org/stable/24707272
www.bbc.com/news/world-asia-india--31712369
[1]
Johnson J. Puthenpurackal, et al., eds.,
ACPI Encyclopedia of Philosophy,
Volume-II (Bangalore: Asian Trading Corporation, 2010), 936.
[2]
Henry Alexander, et al., eds., Webster’s
Comprehensive Dictionary (Florida: Trident Press International, 1996), 841.
[3]
Henry Alexander, et al., Webster’s
Comprehensive Dictionary…, 1271.
[4]
https://aleonard.people.ysu.edu/what%20is%Myth.html
[5]
https://www.jstor.org/stable/24707272
[6]
https://www.indiaparenting.com/stories/82_2253/the-famous-battle-between-ram-and-ravan.html
[7]
https://www.dnaindia.com/analysis/column-they-need-education-not-the
-burkha-12772348
[8]
www.bbc.com/news/world-asia-india--31712369
Uang Suh la, Uan chhan ni zawk teh
Uang suh la, uan chhan ni zawk teh
Joseph Lalrinawma
Kan Lalpa kum 2012-2015 chhung khan he zirna run bel
hian mutbu nen ka lo lum lut ve thin a. English Department ah ngat phei chuan
mipa Graduate hmasa ber kha kan ni ve tlat. Pathian awmpuina changin hlawhtlinna
pawh kan chang ngei a, ba nei lovin (Cafeteria-a ka ba pawh ka pe vek) kan
chhuak ve thei a. Mahse kan sulhnu ka han en let hian kan tih tak loh avanga ka
inchhir em em te leh kan tih tak avanga pawi ka tih em em a lo awm ve nual mai.
Kan hnung ami te hian engtin nge min lo sawi zui ang aw tih ka ngaihtuah chang
phei chuan khawsik tur ang mai a ka awm chang a awm tlat nia mawle.
Kum thum chhung kan lo awm ve chhung khan theihtawp
kan chhuah ve in kan lo inhria a. Thawm pawh kan ngah khawp mai. Sir John-a ho
a ‘Intuition’ kan han inhrilhfiah siak
phei kha chu kan thawm tha tak ani. Uniform Smart tak mai haa han lenkual vel
kha chu Lunglei ah ngat phei chuan pawimawh ber ang hrimin tarmit dum kan vuah
lo chauh kha ani ve tak meuh a. Mahse kan nihna tak a lan chuan kan Principal
in lu chunga kutnghat meuha a tawngtaisak hnu, “Hypocrite” kha kan ni tlat.
Pathian thu kan han zir ve hnua Isuan “Hypocrite” a tih te ka han ngaihtuah
chian phei hi chuan ka la tim uai uai thei. Action song kan sak laia Sir
Rinawma nen kan han inzuansansiak thin te kha a ropui a, a nuamin ahlimawm a,
mahse hriatreng tlak nihna chhan a tling hauh lo. Kan class in Bookmark siama
kan han hnatlangte kha thiam kan inti ve khawpa, kan thei ta ber emaw tih mai a
awl khawp mai. Gym-ah thir hlum lian pui pui kan han nam kang ve te kha a lo
hlu khawp mai. Ka awm ve chhung khan vawikhat mah class thulh ngaia damloh ka
nei hauh lo.
Mahse ka ngaihtuah let a he ‘Ka College’ tih ngata ka
koh ve thin tan hian uan chhan tur ka nihna pakhat mah ka hmu ta tlatlo hi na
ka ti khawp mai. Kum thum chhung hun khan eng the ual mah kan college tan ka lo
tilo tawp mai tih ka inhrechhuak chiang khawp mai. Hun in a hril anga nakinah
chuan engemawah chuan ka la inchan ve mahna tih chauh hi ka innghahna a ni ta
ringawt mai. Ka lo uanpui ve em em mai tan hian uan chhan ka tling ve ta tlat
lo mai. Hun a ral anga Jakob-a fapa Josefa hre lo Lal Pharoa a lo awm ang deuh
a, kei Josepha min hre miah lo zirtirtu an awm hunah chuan hawi sang vaha, ‘Ka
College’ tia a chhung dai leh turin engmah hawisan chhan tur hnutchhiah ka nei
tlat lo.
Zirlai ka la nihna chauh hi HATIM tan a beiseina ka
awm ve na chu ani ta ringawt mai hi a pawi ka ti hle a, hemi kawngah tal hi
chuan HATIM chhul chhuak mi pakhat tling ka nih ve ngei chu a ngai dawn ani.
Mahse hun la neite tan chuan theihtawp chhuahna hun a la awm tlat ani. Keini ho
hunbi chhiar chu a kin tawh a, eng kan ti thei ta lo chu ani ber e. Hun la
neite erawh chuan theihtawp chhuah tak meuh ula tiin ka chah duh tak zet che u.
Kei ang hian in chhuah hnuah i uan chhan i hmuh in i insit ve palh ang tih ka
hlau takzet ani.
Nakinah chuan he college hian, Lalpa lung kan tih awi
chhung chuan, hma lam panin kan la kal zel anga. HATIM chhulchhuak fak tlak te
din tlar tir an nih chang te a la awm anga, i awmlai hun chhung emaw i chhuah
hnua HATIM tan engemaw tal i tih ve si loh chuan mahni thuthmun a kut beng ring
satliah i nih hun a la thleng ve ngei ang. Chu tih hun chuan Pu Thangkura
tawngkam takin i level pui i phak lohni a lo la thleng ang. Zahna chang i la
hriat loh zui ngat phei chuan beisei bo tur pawh i awm lo hial ang. Eng Jubilee
emaw te kan lawm hun a la thleng ve anga, sawmna lehkha mawi dawng pha ho
dawhsan a inhrilhru pah a an suih san san hun a, a tlar hnung a vawksa thau ei
hun nghaka kan thut dun vaih zawngin kan college kal laia kan classmate te lo
din lai a kut inbenrinsiak bak tih theih kan nei hauh lo ang. I fate leh ka
fate hi kan thiante motor khu hak a hritlang an nih hun phei chuan he college
lam hi nang leh kei hian kan hawi ngam tawh kherin ka ring hauh lo.
Kan vengah ka huai ber tih ringawt hian nang leh kei
hi khawi lai atang mahin Doctorate Degree min pe dawn lo hul hual. Vai velh tam
lamah lah Master Degree a lo awm miah lo leh nghal. Bhawan leh Hnam Run tlan
pel zo lo kan nih phei chuan kan chanin Maian chan pawh a tluk hauh lo ang.
Inchei peih ber award te hi a la awm ve ngai anih chuan tih dan dan a la awm anga,
chu lah chu a awm loh hmel ropui si.
HATIM hian Bible chang tha zet mai
tlawhchhanin hma lam kan pan mek a. Rom 11:36 thu, “Amah atang leh, amah
avang leh amah atan thil zawng zawng a lo awm a ni si a; ama hnenah chuan
chatuanin ropuina chu awm rawh se. Amen” tih thu hi kan innghahna chu ani.
Thil zawng zawng chu amah atanga lo awm anih si chuan amah chu hmang thiam ila,
kan thlen chin atang hian hma I sawn zawk ang u. Kan college tan chauh ni lo
kan Pathian tan hian Joba anga uan chhan tlak hi kan ni thei theuh. Chu theihna
pawh chu amahah bawk a lo awm reng mai. Kan thiamna hmanga kan College leh Kan
Pathian chawimawi kan duh anih chuan Lalpa tih hi a bul ani tho mai (Thuf 1:7).
Hmun sanga din ve I duh em? Thufingte 4:8 chuan “Chawimawi la, anin a chawi sâng ang che; I lawm chuan zahawmah a siam
ang che” tiin a lo sawi a, amah atang bawkin a lo chhuak leh dawn anih chu.
Lalpa i chung a a lawm chuan hmasawn tura chakna i nei ngei ngei ang (Neh 8:10b).
Harsatna hmunah pawh Pathian vek hi a lawm miau chuan i himna a la ni anga(II
Thes 3:3; Sam 121:3), phatsana i inngaih hunah pawh i tana rinawm reng chu
Pathian bawk ani ang (Deut 7:9). I auh hun chuan I bulah a awm anga (Sam
145:18), i dil chu a ngaihthlak sak reng thin ang che (Jhn 16:24).
He College avang hian uang mai lo la, College leh
Pathian tan Uan chhan ni zawk teh.
Tuesday, 27 February 2018
Mak ti rengin i fak phawt ang a petu
Mak Ti Rengin I Fak Phawt Ang A Petu
Joseph LalrinawmaBCM Tawipui N-II
Thla hmasa Pathianni hnuhnung ber khan kan zirtirtupa ziah Lemchan tawi kan chang a rilruah a la reh hlei thei tlat lo mai a, ziak ngei a dah hi rilruah a lang ve tlat mai a ka han thai
lang ve ngawt mai ani.
3 Idiots film en tawh chuan Chatur-a lungchhe tak mai a a tah chhan kha kan hre theuh awm e. Examah Pakhatna ni tura a inngaih laia Pahnihna a nih tak vang ani. Mihring hian kan damchhunga Pathian hnathawh kan hmuh nasat zia hi chhiar lovin kan neih loh zawk hi kan hmu lian fo zel mai a. A petu Pathian zah lohna a ni thei mai angem le? Kan bula mi ten cellphone changkang tak mai an lek valh valh chuan kan ah lai kan phawrh ngam loh chang a awm fo. Kan thiannu pakhat chu an inah len kan tuma a pi te in zawkah min luhpui daih maia, a hnua kan hriat leh dan chuan an in kha a lo sit deuh ani awm a, a zia lo kher mai.
Nitin hian kan chhiar tel siloh malsawmna tam takin min vur reng ani tih hria ila chuan lawmthu kan sawi cham chi zawk ngei ang. Oxygen pipe nen a an tan fe pawh a thaw anmamawh tawk hip theih loh avang hian tam tak chu an boral mek ani a. Keini hnar kaw puar pawp khawpa kan han thaw ham ham mai hi chu a la lawmawm viau lo maw? Ngaihzawngtebula vawih ngam lo nula i ni ve em? Kohhrante tawngtai ngai khawpin pumna in hman deuh khan ka awm a. A chhan chu ka ril a lo inthlep dik lo a ek a lo kal tlang thei miah lo mai a, ana ve duh khawp mai. A vawih pawh kan vawih thei lo chiah mai chu vawih thei a kan awm ringawt pawh a lawmawm zia ka hre chhuak uai uai mai. I chawnban ria ve tak mai kha i lo sit ve thin em? Ria lutuk tia sit tur pawh nei lo tam tak an awm asin. Bible i keu a i han chhiar mai thei te kha a man a tam zia i chhut ngai em? Mi thenkhat chuan mit donate tu an thih hma loh chuan khawvel eng hmu theilo in an awm a, donate tu pawh awm se vuahna tur mitmu nei miahlo te an awm teuh mai. Sakhaw thenkhatah phei chuan mi nazangin Pathian Thu chhiar ve ngawt a thiang hauhlo. Puithiam, Pathian Thu zir nih ngei a ngai. Kan zalenna ringawt pawh Pathian fakna tham chu a tling e.
A man pek avang a neih theih chauh tam tak i neih loh avangin i lungngai thin anih chuan, khawvel sumin a lei theih loh malsawmna tam tak i dawn te kha chhiar ta zawk la. Lalpa a
petu che chu i fak tawp thei hauh lovang.
“Thilthlawnpek ngun takin chhiar theuh la,
Pathianin mihring a vur thin kha;
Malin chhiarla nangma chan mai chu
Mak ti rengin I fak phawt ang a petu”
(KHB-48)
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