Nungchate tan

Joseph Lalrinawma
Academy of Integrated Christian Studies

Pathian khawngaihna changin ka BD Thesis tur atana ka chhawp chhuah chu pawn sak ka ni a. Ka ngaihtuahna ka han seng ve chhin a, ka theih ang angin hma ka han la ve tan a. A tak a ka dai luh hma hauhin rilru tibuaitu  lian tak ka nei ta tlat mai.

Rom 8 19 ah chuan "Thil siam zawng zawngte chuan beisei em emin, Pathian fate lo lanna chu an nghakhlel hle si." tih kan hmu a. Pathian zawn chhuah ram kan tih, he kan Mizoram ah ngei hian mizo te hi chu Christian a in chhal lo kan tlem hle mai. Mahse nungchate chunga kan rilru put hmang hi min beisei ang hi ani meuh angem le? Pathian fate awmna hmun chu thilsiam zawng zawngte tana zalenna hmun ani ngei tur ani si a. Nimahsela, kan dawr kawn ho-ah hian min nghakhlel em em tu te ruang chu meia na taka hliau an nih hnuin hralh atan kan la pho chhuak fo thin si a. Mi hausa leh sum pai nei deuh te hlei hlei hi chawhmeh tuhnai hmeh tam awm zawk tak si hian ram lam hla takah Laifei nen an chhuak fo thin bawk nen. A then te phei hi chu an mamawh vanga ram chhuak pawh hi an ni in ka hre lo. Nuam an tih vanga chhuak hi an tam in ka ring tlat ani (Ka ngaihdan mai mai!). Kan thiante thenkhat thusawi ka ngaihthlak thin hian rilru a khawih khawp zel mai. Khaw thenkhat an ram lui leh nungchate humhalha tan la te harsatna tawh thin chu khawpui mi hausa, hman tak tak , duty awm loh hun zanrei pawh pawh a chet pawisa lo ho hi an chelh loh thu an sawi ka hre ta fo mai.
Keini khua ngei pawhin kan man sak tak te pawh kha an awm ve in ka hria.

Pathian fate in ti siin a min lo hmuak tute kan lo chhawn dan hi a rawng mah mah lutuk deuh zawng ani e. Thingtlangpa ka ni a, ramsa tuihang tui bik zia ka hai bik hauhlo. Kan Pathian thu pawh hian kan ei atan hi chuan min phalsak ve tho in ka hria. Mahse kuthlei thil leh mamawh vang pawh ni lo a kan han tihlumte, hralhsum a tana kan han that teuh thin hi chu sim a va han hun teh lul em!

Kan lo la upa ve anga, nakinah chuan kan tu leh kan faten 'Kapi/Kapu sava hi enge?" tia min zawh hun chuan "Khi khi sava anih khi" tia kawh tur kan nei lo mai ang tih a hlauhawm ta hle mai. Tlaiberh leh Tukloh takngial pawh hre lo tunlai thangtharah pawh kan awm ta reng chu anih hi. Kan State Bird (Vavu) hi keipawh hian ka la hmu miah lo nia mawle! "Mizoram state bird chu an ei zo vek!"  tia hnam dangin min nuihsawh hun hi a la thleng lo ang tih pawh a sawi rtheih tawh loh chu anih hi. Kan nula te hnam thuam a an inchei hian a mawi khawp zel mai, mit pawh a tlai thin e. Mahse kan pi pu ten a Sakuh kuh an hman thin kha tunah chuan Plastic in a thlak daih tawh. A lem ka tawnin kan khim mek chu anih ber hi.

Kan ram a nungchate hian Pathian fate lan hun hi an nghakhlel hle a, mahse an mahni ei zo tu tur zawk kan lang ta si. Lalpa'n duh taka a siam nungchate hi kan suat zel anih zawngin a siamtu lung kan ti awi thei dawn em ni? Kohhran hunpui a lo thlen apianga ran lamin an tawrh phah ziah mai te hi a tihdan danglam a hun tawh viau mai lo maw? Lalthar lo piang kan lawm apianga nunna kan pek let leh theih tawh miah loh tur kan han chhat zel mai te hi kan lawm chhan Lalber lung a awi angem le?

Origin of Baptist

Origin of Baptist

                                                                 Joseph Lalrinawma

Origin of the Baptist

Baptists were believed to come into existence in England in the early seventeenth century. They apparently emerged out of the Puritan-Separatist movement in the Church of England. Some of these earnest people read the Bible in their own language, believed it, and sought to live by it. They formed separate congregations which accepted only believers into their membership, and they baptized converts upon their profession of faith. Their opponents nicknamed them “Baptists,” and the name stuck.[1]

Two major groups come into existence in England in the early 1600s with a little difference. The first group known as the General Baptists was founded by John Smyth and Thomas Helwys. They believed in general atonement and that Christ’s death has general application for all and those who believe could be saved. The other groups are the ‘Particular Baptists’ led by Henry Jessey, William Kiffin and John Spilsbury who followed Calvinistic beliefs and holds that Christ’s death was only for some particular ones. They rejected the charge that they were “Anabaptist” (re-baptizers), because they regarded infant baptism as no baptism at all, and referred to themselves as “baptized believers in Christ”. Before the end of the 16^th century, they were called “Baptists”.[2]

Baptist Beginning in Europe

By the sixteenth century, multitudes of English Christians were demanding reform in their church. They sensed that the church had become corrupt and selfish, and that it had largely left the simple message of the Bible. Several factors contributed to this clamor for reform: the teachings of such great reformers as Martin Luther in Germany and John Calvin in Geneva; the new translations of the English Bible which allowed the common people once again to read the Word of God; and social and political changes which led people to want more participation in their church. One militant group within the Church of England genuinely desired to recover biblical teachings and practices. Deeply influenced by the reforms of John Calvin, they became known as “Puritans,” perhaps because they insisted upon more purity of doctrine and practice in the church. ^[3]

For the same cause, Henry Burrows became a martyr in AD 1593 and his group migrated to Campden, Holland under the leadership of Francis Johnson. Under the influence of Dutch Anabaptists, the first English Anabaptist congregation was formed. They advocated that Children should wait until a minister of the gospel is available. This is believed to be the step forward towards “Believers’ Baptism”. Later, the first Baptist Church emerged in AD 1601 from the Gainsborough congregation led by John Smyth. Only those who held to Believers’ Baptism, the authority of scriptures and freedom of religious conviction are allowed in this congregation.[4]

The first Baptist Church met at Spitafield outside of London Walls. Baptists first emerged and made the greatest progress in the central part of Europe. A few churches originated elsewhere at an earlier date, but Germany itself provided the major center of Baptist expansion. Among people of that dispersion, the Baptist message found its earliest acceptance. In Germany the first Baptist church was established in 1834 at Hamburg by J.G. Oncken after baptizing 6 members. After that another church was planted by G.W. Lehmann in Berlin. Breslau, Stettin, Bremen, Marburg and Biterfield respectively within a short period of time.[5]

In Denmark the Baptist church was established on 1839 by Oncken and Kobner. In Denmark Protestant is the government church and the newly established church Baptist was against them and Pedersen who was the leader was sent off. In 1849 the government made and ordinance by putting the status ‘Tolerated church’, they did not allowed to conduct marriage ceremony and did not permitted to construct church building and preserve church history. After long years pass in 1952 government recognized the church and the church also increasing year by year.[6]

France: In 1819 Swiss Evangelist Henry Pyt organized a function and preached the gospel among the bible students and other 140 people. In 1820 they were baptized by Pyt and established the church in Nomain, it was the first church established in France. At the same time in Roman Catholic is holding big the newly established was no longer. But some evangelists llike Howard Malcolm, CasmiriRostanetc preaching the gospel and they established the church again in Douai on 1853 and they attained freedom on 1871.

Baptist Beginnings in America

Most Baptists in early America stemmed from a British background. While the earliest churches were indigenous in time the English connection became clearer. The founder of Baptist church in America was Roger Williams(1603-1684). Baptist in America adopted the denominational structures common among their English brethren, reproduced English confessions and catechisms, and often sent to England for ministers. One cannot regard Baptists in America as merely an extension of those in England, but neither can one minimize the connections between them. ^[7]

However, he eventually became estranged from authorities in the Massachusetts Bay Colony over the failure of church and civil functions to be independent of one another.  About 1638 he established the first Baptist church in America in the then-uncolonized Rhode Island (Providence), which became the first government in history founded on the premise of absolute religious freedom.  At the same time John Clarke, also originally from England and also dissatisfied with religious practice in Massachusetts, founded a Baptist church in Newport, R.I.  Williams and Clarke secured a charter guaranteeing civil and religious freedom in Rhode Island from King Charles II in 1663.[8]

By the 1690, congregations existed in South Carolina and Pensylvannia. Aided by the enthusiasm flowing from the first Great Awakening, the revival that swept the colonies in the mid-eighteenth century, Baptist soon became more numerous. Philidelphia Association was formed in 1707, the Charleston in 1751, and others in New England, the Middle Colonies, and the South. In 1781, the first church west of the Appalachian Mountains was organized in Kentucky. Eighteen century Baptists were diverse; the main groups were the Regular Baptists, the General or Free Will Baptist, the revivalist Separate Baptists, and the Seventh Day Baptist.[9]

The origin of Baptist in India

The first Baptist work in India was started in 1793 by William Carey and friends of the Baptist Mission Society, when they came to Kolkata, India. This was followed by many other Baptist missionaries from North America and Europe and even from Australia and New Zealand. Today most states in India have Baptist believers and churches.[10] The society’s first missionaries, Carey and John Thomas, a doctor, went to Calcutta (Kolkata) in 1793. The following year, Carey removed himself from the society’s financial support when he became superintendent at an indigo plant in Mudnabati, Bengal. There he also preached, taught, and began his first Bible translation. Compelled to leave British Indian territory, he and his family moved to the Danish colony of Frederiksnagar, near Calcutta, in 1800. There he and Joshua Marshman and William Ward, collectively known as the “Serampore trio,” founded the mission described by the English philanthropist William Wilberforce as “one of the chief glories” of the British nation.

On his letter on 30^th December, 1795 he mentioned that the church was formed by four members, Mr Thomas, Mr. Long, Mr. Powell and William Carey. He did not mention clearly the date of established of church, and most of the members were European.[11]

The Origin of Baptist in N.E India

1.      Plain Assam

In 1835, British Commissioner, Francis Jenkins invited the American Baptist Union to come to North East India to undertake a mission work among the Khamti and Singpho tribes.The American Baptist Mission sent the first missionaries, Mr and Mrs Nathan Brown and Mr and Mrs Oliver Cutter, to NEI but not for the Khamti and Shingpo but for reaching China.

They began to work among the Assamese and by the end of 1837, Mr Brown had mastered Assamese language and in 1838 he translated the Gospel of Matthew. As they began to know that they could not have both the Shan Mission and Brahmaputra Valley Mission, in 1841 they turned their whole attention toward Brahmaputra Valley Mission. The first Assamese convert took place in 1841 by the name Nidhiram. In 1845, the first church was organized in the missionary meeting at Sibsagar. ^[12]

2.      Among the Karbis

The American Baptist began their work among the Karbi tribe in the late 1850’s which

was not very successful due to the influence of Hinduism. But they continued their mission and The Karbi Anglong Baptist was formed in 1980.[13]

3.      Baptist in Garo Hills

In the 1860s the American Baptists also began their work among the Garos. A School was started by a Political Officer among the Garos at Goalpara in 1847. Though it does not last long, they at least could have the first converts namely Omed and Ramkhe of Watrepara Village who were baptized on 1863. On 15^th April, 1867Omed was ordained as the first NEI Minister and Rajasimla Christians were organized as a church. Within a year the number of believers increased to 150. The American Baptist Mission started a center at Goalpara and Tura in 1877 which became the largest ABM station in Assam. ^[14]

4.      Baptist in the Naga Hills

The Baptists Missionary of Assam came into contact with the Nagas living in Namsang Village and requested the Home Board in America for a Missionary to work among the Nagas. In reply to the request, 22^nd July, 1839 Mr.  & Mrs. Cyrus Barker were appointed as the missionaries to the Nagas. They reached Jaipur on 14^th May, 1840. Before their arrival Mr Bronson had made few visits and began to work with his wife and his sister Rhoda Bronson at Namsang Village in 1840.

The interest of Baptist Mission among the Nagas re-started under Edward Winter Clark, his wife Mary Mead Clark and Godhula in 1871 onwards and they baptized 9 Nagas by Clark at Sibsagar. Thus the first Church in Nagaland came into being in December 1872. In 1878 Rev C. D. King was appointed to work in the Naga Hills and established a mission station at Kohima and founded the Kohima Baptist Church in Angami area. Gradually with the contribution of W.E. Witter and family, the Mission work was expanded to a third center in Nagaland for the work among the LothaNagas at Wokha in 1885. Historically speaking, the Nagaland Baptist Church Council was organized in 1935 at Kohima as the Naga Hills Baptist Church Advisory Board and it was renamed as the Naga Hills Baptist Church Council in 1937. ^[15]

5.      Baptist in Manipur

In 1891, William Pettigrew came to Cachar, Assam and developed an interest to the Manipuris he met there but could not do so until he was given permission to open school at Imphal. He could mastered Manipuiri within three years and could write books in it. He could have the permission mainly because he was a British Citizen and arrived at Imphal on 6^th February, 1894. He started by establishing a school and was assisted by Maxwellforcing the Tangkhul Chiefs to send their boys to the School. They could have their first baptized in 1901 and by 1917 they could have 355 Church members and 5 Churches. ^[16]

6.      Baptists in Mizoram

The two pioneer missionaries Rev F.W Savidge and J.H.Lorrainwho arrived in Chittagong in 1892. The failed to enter Tripura which make them try for Mizo Hills but this was also denied. Towards the end of 1892 they moved to SIlchar and stayed with the Welsh Presbyterian Mission. Within 12 months Mr A.W. Davies, Political Officer of the North Lushai Hills gave them permission to go to Aizawl. They arrived in Sairang on 11^th January, 1894.[17] They could not stay for long as Arthinton wants them to move on.

In 1901, the Baptist Missionary Society turned their attention towards the South Miziram and sent Rev Georges Hughes to report on the possibilities of stationing Missionary. Edwin Rowlands suggested the BMS to call back the pioneer Missionaries to work among the Mizo and they come back to Mizoram in 1903 and settled in Lunglei on 13^th March, 1903.[18]

From the beginning the pioneer missionaries employed education and literature as means of evangelization for the Mizo people. Savidge, a professional teacher before he became a missionary was an expert in identifying potential leaders and training them. Lorrain, on the other hand was a born linguist and he devoted himself to Bible translation and production of Christian literature. Thus, they are rightly regarded to be the ones who laid the foundation of Christian literature and education in Mizoram. They also started medical work, which was always mentioned in their annual reports. Their wives also started education of women simultaneously. Mrs. Savidge actually was a trained teacher who taught at Calcutta Girls’ School run by the Scottish Church Mission.[19]

BIBLIOGRAPHY

James, Woba. Major Issues in the History of Christianity in India. Nagaland: Tribal

Development and Communication Center,2016.

LLyod, J. Meirion. History of the Church in Mizoram. Aizawl: Synod Publication Board, 1991.

Raltawnga, Baptist KohhranChanchin. Serkawn:Baptist Publication  Board,2015.

Rao, O.M. Baptist Distinctives. Guwahati: Christian Literature Centre, 1995.

Study and Research Division, Baptist world alliance. We Baptists (Franklin: Providence House

Publishers,1999.

WEBLIOGRAPHY

http://www.abc-usa.org/what_we_believe/our-history/

http://www.baptisthistory.org/baptistorigins/baptistbeginnings.html

http://www.baptisthistory.org/baptistorigins/baptistbeginnings.html

https://www.mizobaptist.org/history/

http://goabaptistfellowship.org/History.html.@ 18.9.18. 8:24pm

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[1] http://www.baptisthistory.org/baptistorigins/baptistbeginnings.html

[2]Study and Research Division, Baptist world alliance, We Baptists (Franklin: Providence House Publishers,1999),3

[3] http://www.baptisthistory.org/baptistorigins/baptistbeginnings.html

[4] O.M.Rao, Baptist Distinctives (Guwahati: Christian Literature Centre, 1995), 15.

[5]Raltawnga, Baptist KohhranChanchin(Serkawn:Baptist Publication  Board,2015),232

[6]Raltawnga, Baptist KohhranChanchin., 234

[7]Study and Research Division, Baptist world alliance, We Baptists…,5.

[8] http://www.abc-usa.org/what_we_believe/our-history/

[9]Study and Research Division, Baptist world alliance, We Baptists., 5

[10]http://goabaptistfellowship.org/History.html.@ 18.9.18. 8:24pm

[11]Raltawnga, Baptist KohhranChanchin(Serkawn:Baptist Publication  Board,2015),234

[12]Woba James, Major Issues in the History of Christianity in India(Nagaland: Tribal Development and Communication Center,2016),291

[13] Woba James, Major Issues in the History of Christianity in India.,293

[14]Woba James, Major Issues in the History of Christianity in India.,293

[15]Woba James, Major Issues in the History of Christianity in India., 294

[16]Woba James, Major Issues in the History of Christianity in India., 299

[17] J. Meirion LLyod, History of the Church in Mizoram (Aizawl: Synod Publication Board, 1991), 25-26.

[18] J. Meirion LLyod, History of the Church in Mizoram…,75-76.

[19] https://www.mizobaptist.org/history/

Biblical Teachings on Divorce: Implication for Marriage Counselling

Biblical Teachings on Divorce: Implication for Marriage Counselling

Joseph Lalrinawma

 

Introduction:

It is universally accepted that divorce is unwelcome at any time because it is never a good thing as it causes breakage of family threatening the family, church and social order. Marriage is supposed to be firm at least during life time but divorce is increasing day by day in our contemporary world. It is an undeniable fact that behind divorce; some reasons are legally and reasonably right. Even though the world has realized the sour of divorce and has been taking various measures, Christian ethical actions will always be the most desirable solution to minimize and solve this problem.

Meaning of Divorce:

Divorce can be defined as the legal or customary declaration of marriage dissolution. The term is derived from the Latin divortium meaning ‘to separate’. It is different from Annulment, in which it is declared by some authoritative body that the marriage attempted by a couple was invalid.[1] The way divorce carried out can be varying in different communities; sometimes legal measures are not needed in order to get divorce and also are directly settled between the two partners.

The Causes of Divorce:

1. Religious differences are causes of divorce. Studies shows that divorce rates are more in mixed marriages. There is also a very big chance of divorce among the couples who, either one or both involved in consumption of liquor and substance abuse.

2. Woman movement is a big factor for increasing divorce rate. The women’s movement has produced a more accepting attitude towards the presence of women in realms that were traditionally seen as belonging to the male domain. Women are more independent economically than they were in the past and less likely to remain in some abusive situation or in some marriages in which their needs are not being met.[2]

3. Divorce is very common among people who got married at very young age; they do not really know the meaning of relationship and they have very less experience of human life its struggles in existence and survival in the midst of everyday challenge. Either they do not know each other properly their characters, desires, weakness and strength etc. before marriage. When they live together longer, their real nature comes out and they do not have patience and tolerance.

4. Mizo traditional thinking which comparatively devalued women as replaceable like a rotten wooden or bamboo fences. This shows the oppression of women in Mizo society and gives less important in a family.

Problems of Divorce:

1. When a couple get divorce, their dignity and value to others is declining and it makes them feel inferior to others. Even between them there is tension and argument regarding distribution of their wealth leading to the need of legal judgment. “The pain is associated with the loss of innocence and the dashing of dreams that comes with divorce.”[3]

2.  Our civilized society needs Stable family who are trustworthy to be a citizen. But divorced families are liable to be blame and sometime according to the condition, are rejected by the society as divorce is never a merely private matter between two individuals, but brings about a social disruption in family, neighborhood, career, and the like. And each divorce constitutes a negative model for those who observe the marital breakup.[4] Wolfgang Schauble says that if the institution of marriage and family are made uncertain, society becomes poorer and loses something of its human face. There will be more isolation and also be greater disintegration of solidarity.[5]

3. The orphan children are the innocent victims of parental divorce.  They have nothing to do with it, but they become very vulnerable towards their future and are in a threat of stunted growth in moral maturity. Generally, those who shoot out of divorce parent lack confidence, self esteem, manners etc. Divorce likewise carries a negative impact on the children of the broken marriage. In fact, recent studies indicate that the burden children bear may even outweigh that of the divorcing spouses. Craig A. Everett reaches this chilling conclusion:

There is little question that the children in divorcing families carry the greatest vulnerability… which may linger well into adulthood. Disillusionment, anger, and fear may shape their own adult mate selection processes as well as the parenting and interactional patterns of the next generation.[6]

4. According to the Christian belief, God created marriage with a covenantal relationship and those who break marriage vow deny God’s law because this reflects the creation of the first marriage in the Garden of Eden to be permanent.

Biblical and Theological Perspective:

The biblical teaching on divorce is much debated for two reasons. First, while the relevant texts are not numerous, they provoke exegetical issues which are complex and difficult. Second, since the church and synagogue look to scripture for moral guidance and since divorce continues to be a pressing moral problem, the pastoral issues these texts envisage are important and urgent.[7] The key biblical text to be correlated are those that deal directly with the issue of divorce could be the Mosaic regulation (Deut.24:1-4), the prophetic protest (Mal. 2:13-16), the teaching of Jesus (Matt. 5:32; 19:9; Mk.10:11-12; Lk. 16:18), and the teaching of Paul (I Cor. 7:1-16)[8]

Old Testament Views:

In Hebrew society divorce seems to be easier and liberal because of the tradition of the dominant patriarchal society. Regarding the Law of Moses; a husband, under certain circumstances, might divorce his wife (Deut. 24:1-4). The rabbinical school of Shammai holds it for sexual unfaithfulness exclusively but the school of Hillel, on the other hand, understand these words to signify anything unappealing; these teachers allowed the husband to send his wife even for such a trifle as a burned meal.”[9]

Regarding divorce right, Rabbinical interpretation extended this right to wife as well under certain circumstances, such as when the husband had contracted leprosy[10] or she could force him to divorce her.[11] But still this is affirmed in Hebrew society that a wife is, in most homes of Israel, the husband’s “most valued possession.” And yet the husband was unconditionally and unreservedly the head of the family in all domestic relations. His rights and prerogatives were manifest on every rite. No where is this more evident than in the matter of divorce.[12]

Opposition to divorce seems to have made clear and more intense in the prophetic word of Malachi after the exile (Mal. 2: 13-16). Malachi protests against two specific instances of covenant infidelity; entering into marriage with unconverted pagan wives (the daughter of a foreign god) and divorce (the wife of your youth). These may be coordinated event, but are treated in the text as separate instances of treason.[13]

Hebrew marriage is more of a legal contract whether or not there is love and affection between the couple However, according to Davies, the Mosaic Law which appears to advocate the rite of divorce (Deut. 24:1-4) seems to be to favor the wife, and to protect an unceremonious expulsion from her home and children.[14]

New Testament Views:

Jesus clearly recognized that issuing ‘certificate of divorce’ has been drafted in the law due to the Israel’s hardness of heart. Therefore, even though it seems that He acknowledge divorce to exceptional condition, He asserted that divorce could not be encouraged (Mk. 10:3-9) on the ground that divorce and remarrying have same negative effects to adultery regardless of blaming it (Mt. 19:8-9). Jesus’ teaching on divorce is given in response to a test question posed by the Pharisees. The purpose is to guard His disciples against divorce, to preserve marriage rather than prevent remarriage.[15]

At 2 Cor. 7, Paul nevertheless accepts the validity and indissolubility of marriage. Neither husband nor wife may divorce (vv. 10-11), even if wives were allowed to do so under Roman law. Concerning having unbeliever as a partner, he still does not support divorce. Even if their partner is unbeliever, he was writing to the believing partner the privilege of a divorce if the unbelieving partner was no longer satisfied with the marriage.[16] This makes very clear that Jesus disapproves divorce and Mosaic permission become a dead letter and it should not be practiced among His disciples (Matt. 19: 9).

Church’s Response:

The strongest action taken by the church, especially BCM, among the divorces is to discipline them for some periods, during which they are abstain from all the important activities of the church, for instance, the Holy Communion, election, etc. and set them free after the disciplinary period. Practically, this is not much effective in eradicating or bringing down the rate of divorce in their church. The church even emphasizes holy matrimony saying that divorce rate is less and venerated it. The church took responsibility on marriage, but has no or not tries to takes responsibility on divorce matter. It seems that the church was sometimes kicked out of its subject by the members. Therefore it is clear that the responses which the church has taken so far are not effective.

Pastoral Response:

The church may offer pre-marital counseling classes dealing with marital problems and the credit of strong marriage life, the need to experience holy matrimony would make for more successful marriage and the reduction of divorce rate. The church must stop pretending that the breach of marriage is a good thing depending on the circumstances. Christ forbids it and it is always wrong and sinful.[17] Sometimes the church seems to be unconscious of legal measures of the state and pull far apart from the state activities. In this case the church has to be aware of illegal marriage among the younger church members, they took disciplinary action and freed them, it is not enough because marriage among immature persons’ divorce chance is very high. According to Civil Law (Indian Child Marriage Restrain Act, amended in 1978 and the Special Marriage act, 1954), marriage below 21 years for male, 18 years for female make marriage void or voidable in Civil Law.[18] If the church takes importance of this she will take reliable steps to encourage her members to be more patient and to be a loyal citizen of a state.

There is an appraisal of the church’s conducting holy matrimony in Mizoram. If at all  the churches have authority upon the marriage of their members and take serious measures, yet celebrated, why not having authority over divorce? Its goal is not that of determining when divorce can be sanctioned, nor which marital partner is right and which is in the wrong. Rather, it elevates to central concern the question as to how relationships and individuals can be redeemed, how can be restored to wholeness and peace.[19] Focusing attention on this ministry becomes a crucial task of the churches if it is to meet the challenge of the divorce explosion in our church and society.

If the churches have authority upon Divorce of its members, there could be certain chances where marriage could be saved by the Church. Some cases of divorce may be solved by provision of proper pastoral care and counseling. The churches also have to take care of the welfare of the members due to which the involvement in the case of divorce could be vital in many ways.

Conclusion:

Divorce is neither well-justified by the Bible nor by Christ. The churches also have to see to this and take necessary actions for the regard. Of this suggestion, it is suggestive that the Church involved more in the family matters of its members and be consulted in case of making and dismantling process of families. By this, proper execution of pastoral care on the right time is highly needed and the church could be most reliable to see the right timing and to know what care in needed by the individual/s.

BIBLIOGRAPHY

Davies, W. W. “Divorce in OT.” The International Standard Bible Encyclopaedia.

Edited by James Orr. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1960.

Davis, John Jefferson. Evangelical Ethics Facing the Church Today. Phillipsburg: P

& R Publishers, 1993.

Grenz, Stanley. Sexual Ethics. A Biblical Perspective. Cumbria: Paternoster Press,

1997.

Jones, David Clyde. Biblical Christian Ethics. Michigan: Baker Books, 1998.

Myers, Allen C. Ed. The Eerdmans Biblical Dictionary. Grand rapids: William B.

Eerdmans Publishing Company, 1987.

Peschke, Karl H. Christian Ethics Moral Theology in the Light of Vatican II, vol. II. 

Bangalore: Theological Publications in India, 1994.

Pinto, William E. Law of Marriage and Matrimonial Reliefs for Christians in India.

Bangalore: Theological Publications in India, 2000.

Powers, B. Ward. Marriage and Divorce: The New Testament Teaching. London:

Jordan Books Ltd., 1987.

Wall, Robert W. “Divorce.” The Anchor Bible Dictionary, Vol. 2. D-G. Edited by

David Noel Freedman, at al. New York: Double day, 1992.

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[1] John Jefferson Davis, Evangelical Ethics Facing the Church Today (Phillipsburg: P & R Publishers, 1993), 81-82.

[2] Stanley Grenz, Sexual Ethics. A Biblical Perspective (Cumbria: Paternoster Press, 1997), 121.

[3] Stanley Grenz, Sexual Ethics. A Biblical Perspective …, 121.

[4] Stanley Grenz, Sexual Ethics. A Biblical Perspective…, 122-123.

[5] Karl H. Peschke, Christian Ethics Moral Theology in the Light of Vatican II, vol. II. (Bangalore: Theological Publications in India, 1994),  483.

[6] Grenz, Sexual Ethics. A Biblical Perspective…, 122.

[7] Robert W. Wall, “Divorce,” The Anchor Bible Dictionary, Vol. 2. D-G, David Noel Freedman, at al. (New York: Double day, 1992), 217.

[8] David Clyde Jones, Biblical Christian Ethics (Michigan: Baker Books, 1998), 188.

[9] Wall, “Divorce,” The Anchor Bible Dictionary…, 288.

[10] Allen C. Myers, ed., The Eerdmans Biblical Dictionary (Grand rapids: William B. Eerdmans Publishing Company, 1987), 288.

                [11] W. W. Davies, “Divorce in OT,” The International Standard Bible Encyclopaedia, gen ed. James Orr, Vol. II, Clement-Heresh (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1960), 863.

[12] Ibid, 863.

[13] Jones, Biblical Christian Ethics …, 190.

[14] Davies, “Divorce in OT,” The International Standard Bible Encyclopaedia…, 863.

[15] Jones, Biblical Christian Ethics… 192-193.

[16] Myers, ed., The Eerdmans Biblical Dictionary…, 289.

[17] B.Ward Powers, Marriage and Divorce: The New Testament Teaching (London: Jordan Books Ltd., 1987), 221.

                [18] William E. Pinto, Law of Marriage and Matrimonial Reliefs for Christians in India (Bangalore: Theological Publications in India, 2000), 9.

[19] Grenz, Sexual Ethics. A Biblical Perspective…, 142.