The Salvation Army in Mizoram; India Eastern Territory 107 Anniversary

The Salvation Army invaded India:

Down the ages India has been the target for invasions: the Persians, Greeks, Parthians, Bactrians, Scythians, Huns, Turks and Arabs, but never was there a more bizarre invasion than the one which took place on 19 September 1882. An army of four making its way to Bombay on the P & O SS Ancona, Major Frederick de Lautour Tucker, Captain Henry Bullard, Lieutenants Arthur Norman and Mary Ann Thompson. Other armies had come to conquer, this Army came to serve, but the English and vernacular newspapers had it that ‘The Salvation Army was attacking India!’

When they started out from London there were six of them, but it was found necessary for Mrs Louisa Tucker to accompany one young woman-officer back to England for personal reasons and they disembarked at Port Said, Mrs Tucker sailing again for India on the next available ship.

The authorities in India, being unfamiliar with The Salvation Army’s military jargon, visualized the landing of a formidable force which might cause communal riots resulting in violence and bloodshed, consequently the Bombay police were lined up on the quayside at Apollo Bunder for the Army’s arrival.

After the four had stepped ashore the superintendent of police approached them asking, ‘When will the rest of your army land?’ Major Tucker replied, ‘We are the whole Army,’ at which the police officer in evident amazement and, one may assume, with a grin, said, ‘We were expecting you to arrive 1,000 strong!’

Major Tucker knew that strength lay not in numbers, and in high spirits he and his little band started marching down the crowded streets of Bombay. Carrying the Army banner he was followed by Captain Bullard playing the cornet, Lieutenant Norman beating the drum and Mary Thompson jingling a tambourine. No wonder they caused a stir! Never before had the proud Britons been seen on the streets of India in such a guise. Not only was the music a novelty, but the party was dressed in a blend of Indian-European dress. The men wore turbans with a red band on which Muktifauj (The Salvation Army) was inscribed, long yellow coats similar in cut to the Indian achkhan and white trousers. Mary Ann Thompson, brave woman, wore a yellow dress set off by a hat with the Salvation Army band of red ribbon. All four wore boots .

A procession with drum and trumpet was no unusual sight to the people of Bombay. Processions of all kinds, wedding, funeral and religious were part of the daily street scene. It was the contrast between the dress and the white skin which caused curiosity. If it had been Tucker’s intention to arouse interest he certainly succeeded, but the ‘uniform’ had a more important aim. It was an attempt to identify the Salvation Army missionary officers with the people of India, the yellow colour being used by India’s ‘holy men’.

Major Frederick de Lautour Tucker fondly known as Fakir Singh was born in Monghyr, Bengal on 21st March 1853. After he finished his education, he joined Indian Civil Service and was appointed as Assistant Commissioner and Magistrate. In 1875, he attended one of Dr.D.L.Moody campaign in the Agriculture Hall which was a beginning in his spiritual life. Finney’s writing helped him in Holiness living, and helps him receive perfect salvation.

While he was serving in the Indian Civil Service as Assistant Commissioner and Magistrate, he gave donation to the Salvation Army. He receives a receipt along with War Cry December 1880 issue. An article ‘Go and tell’ written by William Booth about how God sent Prophet Nathan to King David was published. The writings deeply touched his heart and secretly commit him to do missionary work. He took one of his clerks and start preaching the Gospel in the open street. 

He resigned from his job to become an officer in the Salvation Army and left for England to meet William Booth. After he finished his training, he was commissioned in 1881 and was given a Major rank. Before his return to India, William Booth told Booth Tucker to go and get into the skin of Indians. He dressed like the Sadhu and preaches the word of God.

He has to pass through trials and tribulations while he works in India and was even put to Jail. While he was put in a cell, he said, ‘My stay in Jail was a time of rich spiritual refreshment’. The judge told him that if he will make a promise that he will stop his Ministry he will be set free. But he answered that even if they were to hang him, he will not make such a promise.

The Founder of The Salvation Army, when sending out his very first missionary force to India had instructed them:

With the apostle, to become all things to all men, in order that you may win them to your Master. This must mean, if anything at all, that to the Indians you must be Indians.

‘The Army did not spread abroad by the determination of its leaders,’ wrote St John Ervine, ‘it spread by the force of its own energy and strength.’ General Frederick Coutts adds in No Discharge in this War: ‘The notion of William Booth as a religious Alexander sighing for fresh worlds to conquer is as wide of the mark as can be. New shoots began to grow in unexpected places seemingly of their own accord. The wind blew where it listed.’ And the wind of the Spirit blew also over India.

The Salvation Army in India is registered as a Guarantee Company under the Indian Companies Act 1913 having a National Secretariat at Kolkota. The Salvation Army Association is chaired by the International Secretary, South Asia Zone with the National Secretary as secretary. It is divided into six territories expanding the length and breadth of India.

In addition to evangelistic work, various social programmes were inaugurated for the relief of distress from famine, flood and epidemic. Educational facilities such as elementary, secondary, higher secondary and industrial schools, cottage industries and settlements were provided for the disadvantaged classes. Medical work originated in Nagercoil in 1895 and work among the then Criminal Tribes began in 1908 at government invitation.

The Salvation Army landed in Lushai Hills (Mizoram)

Back in the early twentieth century Kawlkhuma and a few close associates started a movement in their own peculiar fashion which resembles The Salvation Army. Mr Kawlkhuma was a God fearing man who zealously proclaimed the Good News, he found a true friendship in Mr. Chalchhuna and together they undertook the ministry of witnessing to others as much as they could. They believe they could form a group of ‘True Believers’. They have a kind of uniform army-green colored shirt having 2 pockets in the breast with red trimmings. They abstain from all intoxicants and tobaccos; they will not wear any trinkets. They uphold simple dress and purity. Kawlkhuma used to say to his friends, ‘wherever we maybe, through our behavior and action people should know we are true believers’.

It was the year 1915, Mr Dohnuna and Mr. Leta, the first Mizo Matriculate helped and gave the Salvation Army Doctrine and Order & Regulations for soldiers to them. They studied and found it very good. Kawlkhuma wrote to Booth Tucker (Fakir Singh), who at the time was the leader of Salvation Army in India and they received a quick response from him. The letter says, ‘Send someone who can speak English, then we can have a talk’ which was a positive sign. Kawlkhuma and Chalchhuna were selected to go in search of the Salvation Army in Simla. Mr.Vanhlira, a plantation owner in Sairang village, the first donor in their quest, gave them Rs.60/- for their travelling.  

Mr. Kawlkhuma and Mr. Chalchhuna left for Simla on May 18th 1916 and reached Simla on 28th May 1916, the summer headquarters of the then, Major Frederick deLatour Tucker (Fakir Singh), the leader of The Army in India in those days. They had a talk with the Salvation Army leaders and come to a good understanding. Unfortunately, after staying only two days in Simla, Mr.Chalchhuna caught high-fever. He suffered for 16 days and was Promoted to Glory on 15th June 1916. While dying, he whispered, “Our Father who ‘art in heaven, hallowed be thy name. May thy kingdom come in Lushai Hills” This was his last speech, as heard by Kawlkhuma. 

Mr. Kawlkhuma signed the Articles of War on 16th June 1916 at Simla T.H.Q. and became a full fledged Salvationist. He entered training college in Bombay and was commissioned on 12th December 1916. As the government could not give permission to the Salvation Army to start their work in Assam and nearby areas, Bombay Headquarters appointed him to work in a Criminal Settlement in Gorakpur U.P. and served there. But keeping in mind his call to work for Mizoram, he wrote to Commissioner Fakir Singh, ‘If I am kept away from working for my Mizoram, it will be against the will of God’, then, he was granted permission to return to Mizoram. He quickly packed and happily headed for Mizoram. 

He reached Aizawl on 26th April 1917, the very same day hundreds of young Mizos, recruited to fight alongside the British in the First World War, were to depart from Aizawl. Lt. Kawlkhuma entered with a cap in which ‘The Salvation Army’ was written, wore a red tunic, yellow lungi (wrap), yellow scarf. People of all sorts were gathering in the Army ground at that time, and he encountered severe abuse from them. “Lord, thank you for equipping me with your power and bringing me to Mizoram to proclaim your message to the people of Mizoram”, Kawlkhuma murmured a prayer, ‘Lord, I am thankful to know that, because of you I am encountering all this sham and laughter, all these mocking have put me closer to you. It makes me proud as you are going to use me to heal the whole of Mizoram’. 

At the time young Mizos were being sent to fight in the World War, an officer of God’s Army commenced his mission of recruiting soldiers to fight for the Lord of lords and King of kings. The day is marked as the SA Anniversary in Mizoram. He was then joined by his former associates who shared his beliefs and practical Christian lifestyles.

Their Ministry spread rapidly with vitality and when the Mission (later the Presbyterian Church, strongest denomination at that time) came to know their growth, they urged them to change their way of thinking and returned to them. But as they take no heed and keep working with great vitality, they were asked to leave Aizawl in early part of 1918. Some families who came to Christ through their ministry joined them in their wanderings. The group composed of 8 families totaling 46 members.

They wandered from villages to villages asking shelter but, always received a negative response from the chief. Believing that their suffering was for the cause of Christ, they happily suffered the entire rebuff and their faith never withered. They kept going as a wandering bird for some time and finally the chief of Sawleng village grant them a place to make a dwelling in the outskirt of his village. The place is now well preserved by the Salvation Army and named as ‘Holy Land’ for Salvationists.

Lieutenant Kawlkhuma then spent some time at the house of Mr.Zakunga, a shopkeeper in Aizawl Mission Veng to concentrate in the translation work of Salvation Army Guidelines and Songbook. They had the first Salvation Army gathering at Sawleng on 18th April 1919 where they numbered 52. In 1920, 6 soldiers were sent for Officer’s training including Lalkaithanga whose Leadership role was prominent at the time of withdrawal of the Army works in Mizoram from the International headquarters during 1923-1928. It was a hard time for the Salvation Army in Mizoram as Officers were called back by the Headquarters. Their strength has turned up to 670 at this time and survived the harsh dark period through the zeal of four ‘Visitors Brigade’ who visited around anywhere to revive the Army Spirit.

Four Lushai Chiefs – Thuamluaia Sailo – Sawleng chief, Lalhleia Sailo – Ratu chief, Lalthima Saio – Tlangpui chief and Thanzama Sailo – Thiltlang chief, each wrote a letter to General Bramwell Booth requesting him to re-establish connections with the Salvation Army in Mizoram. The General then, evoke the Headquarters in India to enquire the status of Salvationists in Mizoram and learned that they kept to their fight and were no hindrance for the other denominations. Even during this dark period, Self Denial Appeal was made and submitted to Headquarters every year. A connection was then made again with the Calcutta Headquarters in 1928. 

A second batch comprising of 9 soldiers were sent for Officers Training in 1928, 1 in 1930, 4 in 1931, 4 in 1936, 3 in 1937 and 2 in 1938 at Calcutta. Officer Training was made available in Mizoram from 1941 and 11 Cadets were trained under Crusaders Session. 41 sessions of Officers Training follows till date. As per 2016 Disposition of Forces, there are 286 active officers and 73 Retired & Pensioned Officers in the Territory. Eight officers are presently serving in other Territories and IHQ.

In the early service years of Brig.Ngurliana, on reaching a new village of his appointment was told by the elder that the village chief will not tolerate a Salvationist and ask him to leave at once. He replied, ‘I have come to your village not under the direction of your chief, I am sent by Kawlkhuma. Your chief cannot send me away. Whether you slash me to pieces or pull me apart will make no difference, I will leave only when Kawlkhuma commands me to do so’. Such were the zeal and spirit of the earlier Officers and Salvationists.

The Army continues to grow and expand to neighboring states amid hardships and oppressions. Work in Cachar District, Assam commenced in March 26, 1950, Manipur in May 23, 1952, Meghalaya in January 25, 1979, Tripura in April 28, 1981, Sikkim in January 18, 1989, Nagaland in November 11, 1992, Arunachal Pradesh in June 17, 2002. It further expands to neighboring country Nepal which was officially opened in April 26, 2009 and Bhutan in January 5, 2013. The Army in India Eastern became a District in 1928, Division in 1945, Province in 1973, Command in 1978, Region in 1985. The Salvation Army India Eastern became a separate Command in June 1, 1991 and elevated to a Territory in March 28, 1993.

ACSAL (Advisory Council of the Salvation Army Laymen) was established in 1994 and continued till 2010, then it was replaced to a Territorial Council in 19th September 2011. Cabinet system of Administration was introduced in 28th May 2011. Territorial Women’s Ministries Council, Territorial SAY Council and Territorial YP Council established in India Eastern Territory proved fruitful. The territory has a separate website www.salvationarmy.org/iet under IHQ domain and also broadcast a programme for one hour every day in the Local Cable Network manned by SACNET (Salvation Army Communications Network) under the IT & Communications department. The Territory has contractual agreement with the All India Radio, Aizawl - FM Radio Zoawi as ‘Chhandamna Sipai Aw’ (Voice of the Salvation Army) since March 11, 2016 and it is aired for 15 Minutes every Friday at 8:15 – 8:30 PM.

The other significant programme which brought the territory to growth and development is the Outreach Mission Department. The Territorial Evangelical Mission Team form evangelistic team under the Spiritual Life Development Secretary and proclaim the Good News to every corner of the Territory. The Social Work endeavors’ is well known by the public through CHAN (Community Health Action Network) concentrating in community empowerment and vulnerable women. The Territory has Staff Songsters and Staff Band and also run William Booth School of Music affiliated to Royal School of Music, London. Street Mission is running at full swing depicting a mobilized Army.

Since the beginning, our pioneer officers have strived to become self support and have even explored the possibility of silk production and earnestly work towards the development of silk industry. They believed Hill people will have a better income generation and they introduced silk rearing in villages. Their dream has become a reality and Sericulture now becomes a separate Department in Mizoram. From 1995, the Territory strives towards Self Support and various measures have been explored and implemented. India Eastern Territory year marked the Centennial year 2017 to become fully Self Support Territory. Plan and Budgeting have been done to achieve this milestone. It has been accepted by every Divisional Council and approved by the Territorial Council.

2022 Disposition shows a total membership of 64,875, 245 Corps, 145 Societies and 41 Outposts. It is a giant leap from 670 members in 1923. Praise be to the Almighty God who is ever present with the people and the work of the Salvation Army in India Eastern Territory. 

 

Jean Ralte

Buh seng hun a liam hunah - Oswald J.Smith

He thu behchhan hi Jeremia 8:20-ah in hmu ang. “Buhseng hun a liam ta, nipui a tawp ta, chhandamin kan la awm silo”.

Kum tam tak a liam ta, rawlthar mai la ni a, ka pianthar hlimin, Chalmer’s Presbeterian Church, Toronto-ah Bible ka zir a. Patling thenkhat titi atangin King Street – St. Mark’s Presbyterian Church-a an pastor thar rawngbawlnaa mipui tam tak hipkhawm annih thu hi ka hria a. Chu pastor chu Rev. J.D.Morrow-a, infiam mi, intlansiaknaah pawh lawmman tam tak huitu a ni.

Chawlhni zanah chuan St.Mark’s-ah chuan ka awm vang mai a. An Biak in chu a lian hle a, mipui chuan an rawn luah zung zung a, kil tinah chuan nghahhlehna boruak leng vel hian ka hria. Hun reiloteah chuan, thutna awm zawng zawng chu an awh khat ta vek mai a. Pu Morrow-a pawh a rawn inlan a, inkhawm a kaihruai ta nghal a. A sam chu a sei a. A ni tak e, a dar vaw tawk vela sei a ni. A hmel chu a hlim sarh mai. Ka thlir lai chuan, mipui thunun thei, a thian tana thil tam tak hlen chhuahsak thei mi ka en tih ka inhria a.

Kan hla sak te chu chanchintha thehdarhna lam hla a ni. Hla un takte an ni hlawm. Amah Pu Morrow-a chuan zai a kaihhruai a, inkhawm boruak chu a zangkhaiin, a hlimawma, mi a hip hle mai. Ka thinlung naupang tak chu a dek zar mai.

Nimahsela, min hip bertu chu a thusawi kha a ni. Pu Morrow-a chuan, Jeremia 8:20 na, “Buh seng hun a liam ta, nipui a tawp ta, chhandamin kan la awm silo”, tih hi a thusawi behchhanah a thlang a. Chutah aw-nem takin, ngaithlatute chu Isua Krista, an tana thlangfel turin a sawm a. Chu sawmna aw chu ka theihnghilh leh ngai tawh lovang, kum tam tak a liam tawh na in, ka la hrereng a ni. Ka thinlung man behin a awm a, a thusawi chu ngunthluk takin ka lo thlir kar mai. A awte chu a nemin a ngaihawm a ni. Mipui chuan ngawi thiapin, a aw-ka chhuak tinreng chu an ngaithla a ni. A thu behchhanna chu sawi nawn rengin – “Buh seng hun a liam ta, nipui a tawp ta, chhandamin kan la awmlo”, ka theihnghilh theih hauhloh boruak danglam tak leng vel a awm tlat a ni. Chu, mi thahnemngai, a tawngka chhuak tinrenga cheng tlat thusawi chu ka ngaithla miau a ni. Hnukchat mekin, hnukchat mekte hnena a sawi ang mai hian, a hmaa mipui tlim hmurte dinhmun phawrh chhuakin a sawm vel a ni.

A hre kher lovang Pu Morrow-a khan, rawlthar kum 18 mi lek, a thlachhang dawltu turin, khami zana a thusawi ka ngaithla kha. Pu Morrow-a tawngka chhuak tinreng chuan min khawih hle mai, chutiang reng chuan ka la awm ngailo. Ka ngaihven hle nghal a ni. He mi hi ka zui tur, ka duh ang taka min kaihhruaitu tur, a thusawiin min hmin nghal thlap mai. Hun reitak a ni ta, kha zan ropui tak kha. Mahse, a sermon thupui kha ka thinlungah a la cham reng mai, “buh seng hun a liam ta, nipui a tawp ta, chhandamin kan la awm lo”, a ni chuan a lawmman a hmu daih tawh a ni.

Ka naupan laia hla ka hriat thin a awm. D.L.Moody-a hunlaia sak thin a ni, rawngbawltu-ho inhmuhkhawmna hmuna sak fo thin, tunlai hlabu-ah chuan hmun a chang ta meuh lo. A thunawn hetiangin-

Buh seng hun a liam hunah

Nipui a tawp hunah chuan

Isuan a sawm tawh ngailoh hunah

Chu hla chu ka thinlungah a chamreng mai, mipui punkhawmnaa kan sak kha a rei tawh hle nachungin. Krista hnena thlaraubo hruaitu, fuihtu leh nawrtu hla thatak a ni. Buh seng chungchang sawiin, chu hun liamna ni lo thleng tur, nipui tawpna tur chungchangah min fuih a ni. Chatuan hnaihzia leh muanchan mai pawi tur zia a hril a ni.

A tlar hmasa pahnihte hian thuhril hnuhnungber kan hriattur leh tawngtai hun liam tur thu min hriattir a. Hetiangin –

Buh seng hun a liam a, nipui a tawp hunah

Thuhril leh tawngtai reng a awm tawh lovang.

A chang hnihna hian a nemnghet zual, VAUKHANNA A KENG TEL A Ni. A thu kalhmang chu –

Khawngaihna thlipui tleh tawh lova,

Chanchintha puanzar a nih tawhloh hunah;

Misual, chu manganna avanga chiaina chu engtinnge i tuar zawh ang le?

Chu beidawnna zan chu i tuarzo ang em?

Vauna thu, min hrilh hre theitu a thunawnin a zawm leh a. Vawikhat hriat chuan theihnghilh ziazang a ni lo. Kawchhungah hian a rawn thum nawn tlut tlut mai a ni.

Buh seng hun a liam hunah,

Nipui a tawp hunah chuan,

Buh tak nge buh lem;

Rorelna a lo thlen hunin,

Aw, engtin tak ni zel ang maw?

Ka thian, heng hlate hi kan tunlai mamawh an ni, kan chhungril fanthei hla, min nawrtu leh chatuan hun lo thleng tur min hriattir thei hlate an ni. Tunlai kan Pathian hla tamzawkte hi chu zangkhai leh hahdam tak an ni. A dika dik chuan, a thente phei hi chu hla-lenglawng ang mai an ni. Remchanna ni in min liam san zel thu min hrilh a, tichuan, Pathian khawngaihna huangchhunga kan luh vat loh chuan, hun a liam mai ang. Buh seng hun a liam dawn, Rorelna Ni a lo thleng tep tawh. Buh tak nge buh lem anga seng kan nih dawn tih chu kan thutluknaah a innghat a, chu chu a tawpna a ni. Chuvangin, mahni leh mahni inbum hman kan ni tawh lo. Kan chan tur Vanram leh, Hremhmun kan hnuchhawn tur a awm. Enge, a nih leh, ka tihtur ni ang le?

Buh seng chungchang nena inkaihhnawih thil chi-4 pawimawh tak tak sawi tur ka nei. Pakhat te tein lo thlir ila:-

I. BUH SENG HUN HI A AWM BIK:

Embro-ah mipa naupang mai ka la nih laiin, buhsengtu-ho, Canada ram khaw-thlang lam pan tur rela an thu hmur hi ka hmu thin a. He thil hi kumtinin, sana vawn tluka hunbi nei angin a thleng thin a, awmze ril tak min hmuhtir a ni. Kar tlemte chauh awh mahse, a hunchhung hian boruak a zangkhai thei hle thung.

Buh sengna tur bik rel te chu nitin kan khuaah dingin, patling rual an lut zut zut thin. Chungho chu Manitoba, Saskatchewan leh Alberta lamah buh hmin lawr turin an kal niin an sawi a. An kal vatloh phei chuan a riral mai ang. Chuvang chuan, pa awlthawng deuhte chu sumtuakna’n buh lawr turin an thawk chhuak thin a ni.

Engtizia nge an hmanhmawh viau? Engtizia nge muangmar deuh emaw hun dangah emaw an kal mai loh? Engvangin nge kum tin hunbi bik a awm? A chhan chu, hei mai hi a ni, khawthlang lama buh seng tura an kal vatloh chuan, buh hmin a til ang a, kumkhua atan hlohin a awm ang. Chuvangin, hun khawhral mai mai hman a ni lo. Tunah lo chuan engtikah mah a ni mai.

Thiante u, hei ang chiah hi Thlarau sengkhawmna pawh hi a ni. Lakkhawm ngai bawk a ni. Pathian Thlarau Thianghlimin thahnemngai taka a sawm hunlai a awm thin; Chanchintha hrilin a awm a, thlaraubote chhandam an ni thin; Thlarau Thianghlimin Krista mihringte mamawh a nihzia a hriattir a. Sawmna hun hawn laiin thutlukna siam a ni thin, chu hun hlu bawhpelh palh erawh chu hloh hlenna, chatuana boralna a ni si.

Kum zabi tamtak kaltaah khan chutiang hun chu a lo awm thin. Nova hunlai pawh khan tlawhna ni a awm. In hriat angin, kum 120 chhung thu hrilin, tuilian leh Pathian thinurna lo thleng tur laka inring turin mite a fuih a. Mahse an hawisan tlat. An ngaihsak lo. Ruahsur reng an la hmu ngai tlat lo. Chutiang thu chu an zeldin thiamlo. Tichuan, an nuihzat a, an deuhsawh anih kha. Nimahsela, Nova chuan thu a hril fan a, lawng tuk chung zelin; Midang zawng, a hlawhfa rawihte nen lam erawh chuan, a hrilhlawkna chu hawisanin, a thusawite an nuihsan a ni.

Mipuite chu sualin an nung a ni. Dawngdahna, eirukna, nunrawnna leh tharum thawhnain an mizia chu tarlan a ni, chungte chu Pathian tenzawng tak a ni si a. Nimahsela, eirukna leh nunrawnna kiltina a lengvel chung pawhin, Pathianin inlam letna hun a siamsak. Zawlnei Nova, hlauhawm lo thleng tur hrilhlawktu a tir a, mahse, an ngaihsak chuang si lo. Kalsanin an awm. Tlawhna ni a ni a, an hawisan si.

Thawklehkhatah hrilhlawk ang ngeiin, Rorelnain a nangching a, an chiai hle. Ruahpui vanawn a lo thawk a. Tuilian a sang tial tial. A tawpah chuan, tlang zawng zawng a chim pil zo ta hial a. Nova leh a chhungte chu lawngah him takin an awm a, kawngka khar a ni ta. Midang hrilhlawkna bengkhawn duhlotute erawh chu lawng pawnah awmin, tuiliana chimralin an awm ta.

Tlawhna ni dang pawh a awm leh. Israel leh Juda hnamte chungchangah Zawlnei tam tak tirh an ni. Mipuite hrilhlawk an ni. Remchanna tam tak siamsak an ni. Thawklehkhata thleng a ni lo. Chhuan tam tak hnenah Pathianin a chhiahhlawhte hmangin ramdanga hruaibo annih tur thu a puang a, mahse, barah an khawn si lo. A tawpah Rorelna a lo thleng ta. Samaria hnehin a awm a, chutah Jerusalem. Mipuite chu ramdangah hruai bovin an awm. Khawpuiahte tam nasa tak a tla a, nute’n an fa pawmlaite an ei hial a ni. Kiltinah thisen a luang. Rapthlak tak a ni – chu Rorelna chu. Buh seng hun a liam ta!

Chu lo pawh, Tlawhna Ni a awm. Isua lokal laiin. Ani pawhin, Rorelna lo thleng tur a hril lawk, mahse, A thusawite chu bengngawng laka sawi ang mai a ni.”Aw Jerusalem, Jerusalem! Zawlneite that a, lunga lo denghlum thin tu, arpuiin a note a thla hnuaia a awpkhawm angin i fate vawi engzatnge awpkhawm ka tum kha! Nimahsela in duh si lo. En teh u, in in chu aruaka hnutchhiah che uin a awm ta”, tiin A tap a ni. (Mathaia 23:37-38)

A.D.70 khan rorelna a lo thleng a, aw, a rapthlak zia kha! An tuar nasa in, neksawr an va ni em! An khawpui kawtthlerte chu thisenin a bual a ni. Kraws sang chuang a tlar put mai. Josephus-a sawi ang in – ramhnuai ang mai a ni, kraws tina misual thi mai tur khai anga a lan thlengin. Mahni mihring puite ei duh hialna thlarauvin khawpui a man bet tlat a. Chutah, khawvel hmuntina darhna a lo thleng a – darhna, tunthlenga la thleng, mipuite’n Pathian Tlawhna Ni hre duh lova suala an awm reng avangin. Buh seng hun a liam leh ta, nipui a tawp a, chhandam an ni lo. Aw! Chhiatna rapthlak tak a ni!

Keini pawh tlawhin kan awm. Tun hun ang reng a Chanchintha puandarhna nasa hi khawvel hun tawngah hian a la awm ngai lovang. Han ngaihtuah mah teh, kum za chuang kaltaa Chanchintha puandarhna kha. England ram khan tluchhe mek chungin French Revolution a hmachhawn a. Chutih laiin, Pathianin John Wesley-a, George Whitfield leh Charles Wesley-a te chawikangin, Chanchintha a puandarh tir a. Zirtirte hun liam hnua khawvelin Tlawhna Ni a tawn ropui ber a ni. Chutiang ang reng a la awm ngailo. Wesley-a thuhrilin khawvel a deng chhuak. Pastor ni mai lovin, harhtharlehna – Isua Krista hnena thlarau tam tak thlen thei Chanchintha a puangchhuak a ni. Pathianin Methodism hmangin mite a thawt lawk a, inlamlet tulzia thua nawrin.

Chutah, America lamah – Finney-a leh Moody-a kan nei a. Anni rawngbawlna hmang hian Harhtharlehna leh thuhrilna, englai maha America ramin a la hriat ngailoh a thleng a ni. Sang tam tak chhandamin an awm; nimahsela, chutichung chuan mi tam takin Pathian khawngaihna thlawnpek hnarin A tlawhna an ngaihsak lo. Spurgeon-a, Sunday-a leh Gypsy Smith-a te Pathianin a tir leh a. Mipuite sim tulzia thuin an kar a, inlamleta Krista pawm turin. Tlawhna Ni bawk a ni, hmun tinrenga mihring boral mekte hnena Pathian au-na; mahse, sang tam tak ten A sawmna hawisanin A chhandamna an la hnar si.

Tunah, hun hnuhnung lamah Billy Graham-a, hnam pumpuite hnena tap chunga Pathian ngaiha fela inlan tura auchhuak kan nei leh a. Englai mahin hriatpuitu tel lovin Pathian a awm ngailo. Rorelna lo thlen hmain khawngaihna kawng A hawng hmasa ziah a ni. Mahse, a engemaw zawk chauh hi – Khawngaihna emaw Rorelna emaw. A ni kawp theilo. Ka thian, Pathian khawngaihna i dawn duhloh chuan, Rorelna i hmachhawn a ngai. A thlan kawp theihloh; a engemaw zawk zawk a ngai. Ani, keini chhuante hi Tlawhna Ni kan tawng a ni. Hmun tinah Pathian zawlneite’n mipuite sim turin an fuih a, an hriat duhloh chuan thiam lohvin an awm ang.

“Vantirhkohten thil an tihsual lai khan Pathianin a zuah lova, hremhmunah a paih a, rorelsaka khek turin khuarkhurum thimah a khung zawk si a; tin, amah ngaihsak lote awmna khawvelah khan tui tiletin hmanlai khawvel chu a zuah lova, nimahsela Nova, felna thuhriltu chu, midang pasarih nen a chhandam ta a; tin, Sodom leh Gomorra khuate chu amah ngaihsaklo la awm turte entirnaah a hmang a, vuta chantirin, tiboralin thiamloh a chantir ta a; tin, Lot-a, mi fel, misualte awmdan hur tak avanga lungngai em ema chu a chhandam ta a; (chu mi fel chu an zinga awmin, a mitin a hmu a, a bengin a hria a, dan lo ang a an thiltihte chuan a rilru fel chu nitin a intina em em si thin a;) Lalpa chuan amah ngaihsaktute chu thlemna ata chhan chhuah dan leh fel lote chu rorel ni atan chuan hrem chunga khek dan a hria”. (II Petera 2:4-9)

Thu dengkhawng tak an ni, rorelna leh thiamloh chantirna lo thleng tur sawinate. A! mi tam tak, Pathian hmangaihna uar taka sawi an awm, heng hmangaihna chungchanga thuhrilte hi tha ka ti, Pathian chu hmangaihna a ni si a, a khawngaihna lantir hi a lawmzawng tak a ni reng a; amaherawhchu, Pathian rorelna lo thleng tur hi kan theihnghilh hauh tur a ni lo. Kal thui lutuk hi thil theih a ni. A hmangaihna chungchangah ngaihdan kan lo siam ve ngawt tur a ni lo. Zahngaihna hun hawn zawhah hian rorelna a awm ngei ngei dawn tih hi kan hrereng tur a ni. Ka thian, Pathian zahngaihna chu i dawng duhlo anih chuan, A rorelna i hmachhan ngei dawn a ni. Vantirhkohte mah a zuah lo anih chuan, mihringte A zuah i ring emi? Pathian dawhtheihna hi a zuai mai lovang maw? A Fapa kan hnawl fo hi Pathianin rem a ti meuh ang maw? Bible-ah hian Rorelna leh Chhiatna rapthlak eltiang lo thleng tur hi engvanga sawi nawn fo hlawh nge maw ni le?

Ka thian, buh seng hi hunbi nei a ni. Pathian Tlawhna Ni tia sawi a ni. Pathianin a kan tawh che em? A kan mawlh mai che. Vawi tam tak chhandamna thu hriattir i ni tawh. A zawlneite’n an tlawh fo tawh che. A kohna che i hre tawh. A thawt lawkna che pawh i ngaithla tawh. Chhuanlam tur reng i nei lo. Hmanlai Israelte anga Pathian Thlarau Tlawhna Ni i haider lui anih chuan, i chungah enge lo thleng ang, han ngaihtuah teh? I chung thu-ah chuan, tunah anih loh vek leh engtikah mah a ni mai. A nih chuan, i nunna atan tlanchhuak thuai rawh. Chhiatna rapthlak lo thleng tur chu tlan bosan rawh.

II. PATHIAN THU LO CHUAN BUH SENG HUN A AWM THEILO:

Mihringin tihtheih kan neih tlem zia hi fiah taka tarlan ka duh a ni. Kan phun a, tuiin kan chawm thin; a than tirtu erawh chu Pathian chauh a ni. Thu hrila zirtir te, hrilh lawka zilhhaute, sawma ngente an awm thin. Pathian nena inrema awm tura mite thahnemngai taka hrilhtu an awm thin. Nimahsela, mihringin a theihtawp a chhuah tawh chuan, a thanna lam chu Pathian thu a ni thung, Pathian chauhvin mihringte a chhandam thei.

Johana 6:44-a Lalpa Isua thusawi kha i la hria em? – ‘Pa mi tirtuin a hip loh chuan tumah ka hnenah an lo kal thei lovang,’ a tih kha. Ka thian, hei hi Pathian thua kan hmuh, a pawimawh ber zinga mi a ni. I duh hun huna chhandam ni theihah i inngai a ni ang e. I inpeih hun apiangah Krista chu pawm mai theiah i inngai ang e. Thil theih a nih lohzia sawi ka duh. Tlawhna Ni, i thinlunga Thlarau Thianghlimin hna a thawh lai ngeiin isua Krista i pawm a ngai a ni. Mite’n an zawn lai, harhtharna thlen lai ngeiin Pathian lamah i inlamlet tur a ni. Thliin a len bova huntha i hloh mai chuan, a tlai lutuk ang.

I duh hun huna inlamlet thei turah inngai lul suh. Ka sawi nawn leh teh ang, Pathian zahngaihna hian chin tawk a nei ngei dawn. Pathianin huntha a siamsak che a, chu huntha i bawhpelh hlauh erawh chuan i tan Pa pan chu theihloh tawp a ni dah ange. Pathianin a hip che a ngai. Isua sawi ang khan.

‘Vantirhkohten thil an tihsual lai khan Pathianin a zuah lova, hremhmunah a paih a, rorelsaka khek turin khuarkhurum thimah a khung zawk si a; tin, amah ngaihsak lote awmna khawvelah khan tui tiletin hmanlai khawvel chu a zuah lova, nimahsela Nova, felna thu hriltu chu, midang pasarih nen a chhandam ta a; tin, Sodom leh Gomorra khuate chu amah ngaihsak lo, la awm turte entirnaah a hmang a, vuta chantirin, tiboralin thiam loh a chanter ta a. Lota, mi fel mi sualte awm dan hur tak avanga lungngai em ema chu a chhandam ta; (chu mi fel chu an zinga a awmin, a mitin a hmu a, a bengin a hria a, dan lo anga an thiltihte chuan a rilru fel chu nitin a intina em em si thin a;) Lalpa chuan amah ngaihsaktute chu thlemna ata chhan chhuah dan leh fel lote chu rorel ni atan chuan hrem chunga khek dan a hria.’ (II Peter2:4-9)

Hei hi ka han zawt leh ang che – Thlarau Thianghlimin a rim che awm i hre tawh reng em? I chhandamtu atan Isua Krista pawm duhna i nei ngai em? Chhandam nih – pianthar chaka i awm awm reng i hria em? I thlarau chhandamna lungkhamin i lungngai tawh em? Sual entir kawnga Thlarau Thianghlim thiltihtheihna hi i hmelhriat tawh reng em?

Ka thian, i lo hre tawh thin a nih chuan, Pathian aw hre tawh i ni. Pathian ngeiin i hnenah thu a sawi a ni. Thlarau Thianghlimin inlamleta chhandam ni turin a sawm a che. Chumi hun tak chu thutlukna i siamna hun tur chu a ni. Tunah chuan, i thinlung a lo sak in, pianthar chakna reng i nei lo a ni thei. Thlarau hriattirna a lo dal zo tawh a, a kian san tawh che a, Pathian hawisan hnu i ni thei. A duh vang reng ni lovin, Pathianin chutiangin mi a kalsan mai ngai lo, an ngaihsak nganglo a nih loh chuan. Amaherawhchu, Thlarau Thianghlim sawmna i hawisan zel a, Pathian nen inremna in neih loh chuan, ngaihna thinlung i put leh hunah pawh i tan pawm mai a harsa ngei ang. I hnawl apiangin, a dawtleh chu a harsa sauh zel ang. ‘Ni love’ i tih khan, ‘ka pawm e’ tih i harhsat telh telh ang.

Ka sawi leh teh ang, Pathian thlarauvin mite a tlawh hun, Thlarau Thianghlim chet lai, Pathianin mi a hip a, a sawm hun hi a awm thin. Amah chauhvin thlarau A chhandam thei, A thawh loh chuan engmah tihtheih a awm lo, Pathian thu lo chuan buh seng hun a awm thei tlat si lova.

Thawk chhuak theiah inngai suh. Mihring thahnem ngaihnaa Crusade huaihawtin, thusawitu leh zaithiam sawm khawmin, Pathian hna thawk tura thu pek theiah i lo ngaihruat ngawt ange. A mite tawngtaina Pathian in a chhan chauhvin Thlarau in hna a thawk thin, chumi hunah chuan thlaraute chhandam an ni thin. Thil hriatthiam harsa tak a ni lo, Mihring in a duh hun hunah Pathian a pan thei lo, Thlarauvin a hruai dan ang zel chauhvin a ni. Ka thian, A kan lai che i lo hawisan a nih hlauh zawngin, chhandamtu pan i thei lo mai ang. Chuvangin, hei hi ka ngen chiam a che, ngun takin i nun han bih la, thlarauvin eng ang chiahin nge a kaihhruai che? Chhandam nih duhna te i nei reng em? I thlarau chhandamna atan i ngaihven em? A chhan chu, ka sawi leh ang, Pathian thu lo chuan buh seng hun hi a awm thei lo. ‘Pa mi tirtuin a hip loh chuan tumah ka hnenah an lo kal thei lovang’.

III. A HMIN LAI TAKIN BUH AN SENG THIN:

Mi tam zawk te kum 25 an tlin hmain chhandamna an chang a, kum 35 ral kai tawh chhandamna chang an tlem hle tih hi i ngaihtuah ngai em? Thudik tak a ni, mipui pungkhawm ka zawh atang pawhin, mi tam berte chu an vanglaia chhandamna chang an ni tih ka hria. Ka thian, hei hi thudik a la ni reng. Kum 30 ral kai hnu tlem azawng chhandamna chang an awm a, a tam zawk chu an vanglai in; nang enge i dinhmun ve le? Kum 30 ral i kai tawh em? A nih chuan i dinhmun a chhe hle. I vanglai hun chen mek i ni em? A nih chuan, Isua Krista tana thutlukna siam tam berte zingah i tel a, i chan a la tha deuh.

Buh a hmin lai tak hian a ni, an seng thin ni. A hmin vanglai tak a ni tur a ni. Nula leh tlangval an vanglai hun hmang mekte chungah hian Pathian thlarau nasa takin a thawk thin. An lo do let chuan, an thinlung a sak a, zawi zawi in an harsa telh telh; an kum a lo tam zel a, an chawlawl zo thin. A sang tela Krista pawmtute zingah ni lovin, pakhat-pahnih-a pheuh pheuha chhandamna chang ta mial te zingah an vanneih hlauh chuan an awm ta thin a ni.

Sualin a ti chawlawl a ni thei. An chin than an ching dawklak zo tawh a. Kum a tlem deuh lai chuan sim mai a harsa hran lo, mahse la zai a lo inzem kual hneh deuh hnu chuan pawh-chhum a harsa thin. Sual tihtluka i awm hmasak ber tum leh a hnua i awm dan i la hria em? Tumkhat naah kha chuan inthiamlohna i nei anih kha. Sana chiri-ri ngaithla duh lova i in-leh-san fo chuan, eng hunah emaw chuan sana chiri-ri reng i hre hauh lovang. Chutiang chiah chu sual chungchang pawh a ni. A hnuaia a kun tir theih hma che chu, a man bet tlat thin che a ni. Sana chiri-ri a awm tawh lo – i hre ngai tlat si lova.

Chutiang chuan suala awm rengin Pathian thlarau i hawisan a. Sualin a man beh tawh che avangin i thlauhthla thei tawh lo; a salah tangin a thuhnuaiah i kun ta thin a ni. Inthiamlohna reng nei hauh lova Thlarau Thianghlim hmun i kian lo anih ngat chuan, a kum telin i lut thuk telh telh ang a, Isua Krista pawm tura nun han her danglam chu i thei tawh lo mai ang.

Chuvangin i vanglaia chhandam i nih loh ngat zawngin, chhandamna chan theihna kawng i tan a zim hle ang. Tar-kun hnua chhandamna chang ta mial pawh an awm ngei mai, thil thleng zen zen lo a ni thung. Chhandamte zinga tam ber hi chu an vanglaia chhandam an ni. A kum telin hun tha i hloh a, tar hnua Krista hmuh phei chu thilmak a tling hial ang.

Naupan laiin a sang tel chhandamna chang an awm thin. Krista hnena naupang hruai hi a awl ber. Chin dawklak thalo an la nei lova. An thinlung a harhvang tha a, naupangte nih laia chhandamna chan hi a ropui a ni. Thlarau chhandamna chan mai bakah nun a tluang thin. Isuan he thu a lo sawi pawh hi a mak love, ‘Naupang tete ka hnenah han kaltir ula, hnar suh u’.

Ka thian, nang ve le? I vanglai hun i hmang mek nge, naupang mai i la ni? A tlai luat hma ngei hian Lalpa Isua Krista chu i chhandamtu atan pawm thuai rawh. Anih loh leh, i vanglai pel in, tar lam i pan mek zawk em ni? In veng rawh, hun tha i nei tlem tawh ania. Kum ral tinin harsatna a belhchhah zel ang. Pathian thu hi a mak love, ‘Tun hi hun lawmawm a ni a; ngaiteh, tun hi chhandamna ni chu a ni’. Anih chuan, lungmuang mai suh. Tunah ngei hian thlang fel rawh. I vanglai hun i pel thuai dawn e. I thaw lak tin hian chatuan hun a hnaih tir che, tlai luat hian pawina a nei a nia.

IV. BUH SENG HUN HI A ZO THIN:

A tawpah chuan, ‘Buh seng hun a liam a, nipui a tawp ta’. Anih leh, ‘Chhandamin kan awm si lo’, ti ho zingah hian i tel hram dawn em ni? A va rapthlak em! Buh seng luh ve tak lohte chunga lo thleng kha i hria em? Lo-ah hnutchhiahin an awm a, an riral mai anih kha. Chu chu i tuar tur a ni ang em? I boral mai dawn em ni? A va lungchhiat thlak em!

Ka thian, beng lo chhi teh. Pathian thlarau ngawrh taka a thawh tawh loh chuan, i tan buh seng hun a liam a ni ang. Harhtharna hun a tawp a, suala i la awm cheu anih chuan, i tan buh seng hun a liam a ni. Manganna leh lungkham reng nei lova i ring i la tikhawng tlat anih chuan, i tan buh seng hun a liam ta. Thlarau hawisan, Pathian ngaihthah, thinlung sak leh thip pu tlat i nih chuan, i tan buh seng hun a liam ta tih ka sawi e.

Pathian thu hi i hria em? ‘Ka thlarau chuan mihring chu kumkhuain a beifo lovang’, tih hi. Pathian thlarauvin a beih loh hun hi a lo thleng thin reng a, a beihna zawng zawng i do let thin vang a ni. A Thlarau Thianghlin i hnawl a, hna a thawh nasat tehlul nen, i rawn pan si lo. I tan hei hi ka sawi a ni, buh seng hun a liam a, nipui a tawp ta. Tunah chuan a tlai lu ta.

Mahse, ka thian, a tlai lutuk lo thei. Tunah mai hian Krista chu i pawm a, i vawn tlat chuan, i tlai lovang. Amaherawhchu, i ring i la tikhawng tlat anih chuan, ‘Buh seng hun a liam ta, nipui a tawp ta, chhandamin kan la awm si lo’, ti-a chiau vawng vawngte zingah, rorelna ni lo thleng turah chuan i tel ve ngei ang. Chu chu i chan tur em ni dawn? A ni kher lovang. Mahse, tun ang reng i nih chuan, i chan tur a ni miau si. ‘Zilhhau fo pawha ring tikhawng tlat chu, vawilehkhatah tihtliahin a awm ang a, tihdamna a awm lovang’. (Thufingte 29:1) Anih chuan, lo kal la, Krista pawmin, a chhandamna chang rawh. I duh em? Tunah ngei hian rawn pan nghal rawh.

Lettu: Jean Ralte (1999)

Click on the link to read in book form

‘Khawvel pum a Chanchintha puandarh hi Pathian thupek anih a, RAMTHiM tan engmah i thawh ve lo anih si chuan, Pathian remruat dodaltu i ni ang.’ - Oswald J Smith

Easter Hmasaber

Chhiar a nuam reuh em a...💖

Easter Hmasaber 💫 kha mipui tam tak pungkhawmte inkhawmna, fakna leh chawimawina hmun a ni hauhlo. Chutih ahnekin Thawhlehna Ni hmasaberah khan zirtirte kha anmahni inah kharkhipin an awm zawk si a. An tan vahchhuah kha thil hlauhawm tak a ni. Hlauhna in an khat si a. Hmeichhiate'n 'Isua a tho leh ta!', tia an sawi kha awih an duh tak zet asin. Amaherawhchu, thudik ni tura an duh luatah awih harsa an ti letling a. Zirtirte'n rilru hnualna leh hlauhna namenlo nen hun an hmang mek. An IN an chhuahsan anih chuan, anmahni leh an hmangaihte nun an ti derthawng palh thei si a. Thilmak chu a thleng reng em le? Thawhlehna hmangin thihna chu hnehin a awm teh meuh em? Hetiang ang hun hlauh thawnawm leh tihbaiawm tak hi lak bo a ni thei meuh ang em le?

Ina an inkharkhip laiin beisei tur awmin an ring a, zan thim chu kiangin kawl a lo eng tan a, Pathian hmangaihna chuan engkim a hneh thei, a nih dan tak la tem chiahlo mahse. Tichuan, in an chhuahsan theih hun alo thleng ve ta a, hlauhna leh hlauhawmte a kian hnu chuan, lawm chungin hmun tinah Isua Thawhlehna chanchintha an pu darh a, khawvela thiltitheiber chu hmangaihna anihzia puanchhuah chu an chaw tui ber a ni ta.

Kumin hian Thawhlehna Ni hmasabera an awm dan kha kan tem ve mai thei asin, chhungkuaa inkharkhipin beiseina kawl eng mek ring ngamin. Tichuan, hunte lo herliam zelin, mitin tan ralmuan hun a lo herchhuak anga, duhthlanna duhawm ber lo ni a, kan bikna hmun atanga penchhuakin, kan intawkkhawm leh ang, fakna nen Isua thawhlehna chanchintha ring taka puangin, a tawpkhawk thlengin Hmangaihna hi a lo la ropui ber fo ang!

Tun tum hi Easter Hmasabera thil thlen dan kan tawnhriat ve theihna hun kan tawn hmasakber a ni mai thei asin.

(A ziaktu ka hrelo, a tha reuh em a Mizo tawngin ka han dah ve ta mai. Jean Ralte)