Introduction:

When my family was Thimphu, Bhutan, in the years 2003-06, they had a family friend whose wife was from Aizawl, Mizoram.Her husband was a retired medical doctor from World Health Organization. We used to make a point to visit them whenever I visited my family and invariably they would insist for lunch or dinner. Once while discussing various topics of interest, the issue of the Mizos becoming Christian came up. Her husband observed the ‘If the Mizos have had proper religion, they would not have embraced Christianity en masse as they did today’. I found that his observation was quiet sharp but did not react to it as these could be how outsiders perceived the transformation of the Zo society. The issue however lingers in my mind for all these years. In one sense, I tend to agree that if the Zo people had been deeply engrossed in the religious teachings of Islam or for that matter in the clutches of Hinduism or Buddhism with the entire attendant practices, Christianity could not made much headway as it has been doing as of today. But it may not be fully correct to assume and assert that their conversion to Christianity was wholly due to this factor. There were certain other factors as well. Amongst them was the then existing beliefs and practices of the people during the pre-Christianity period which is broadly being termed as the ‘Zo philosophy ’for the purpose of this article.

(a). Concept of God:

It is admitted fact that the Zo people did worshipped anumber of gods or deities. What they did may not really be term it as ‘worship’ which signifies more of the ‘adoration and honor’ to the object. It was more of appeasement acts to various evil spirits whom they attributed them to be causes of their illnesses and ill lucks. Once the sacrifices were performed with or without the expected positive outcome they were ignored. The priest determined the nature of sacrifice and the right animal to be offered to the deity. Some of these spirits do not have even the name and often referred to as ‘Lolam’ ‘inlam’ or “vawkpi dawi’ or any other awesome reference. In addition to these spirits to whom sacrifices were offered, there were few more spirit whose names were known but generally sacrifices not offered such as Pheisam,Lasi,phung,khawmu etc to name a few. They were attributed with all kinds of shapes and sizes who may prank or harass the people but not necessarily expecting any offering.

They did have another deity usually refer to as ‘SA”. (This ‘SA’ does not mean meat).Unlike those harassing evils spirits to whom they offered various types of animal sacrifices, SA is a deity who does not cause harm to human beings. At the worst, it may not shower blessings on them. This deity is usually confined to the respective families. There used to be family worship of this deity called’Insunglam ho or insunglam kithawih”. Sacrifice ritual is done not because some family member suffers from any sickness or the family faces some unusually back luck. It is done as matter of essential obligations to get its blessings and to be on the right side of the deity. The animal used for this purpose is a pig usually the best and the biggest male pig by certain clans likes the Lusei or the motherly female pig by certain other groups. Leaving out certain detail procedural steps, it is essential that the meat is to be consumed inside the house only by the family members and no outsider or visitor is allowed during this period. The priest used for this purpose also has to be different usually called’Sadawt’ in Lusei and not the usual Puithiam or Thiampu who is more of a medicine man in the village.During the process of the worship the priest, amongst others recites the names of the previous villages where the family had settled invoking the bleesing of ‘SA’ who used to bless them in those villages.1 Due to this it is often cited that whenever somebody behaves in certain unusual way and socially not acceptable manner; such as having more than one wife or falling in love with closed relative etc people used to stay,’ A pu SA in a vei pei a hi’2ie to say ‘His grandfather’s SA is turning him the reverse way’.

Then there is another deity called’khuanu’ or khuavang’. This is another good a spirit usually residing in village amongst the hills, which often indistinctively, far away amid the clouds which hide the blue hill tops.3 It does not cause any harm to the human being but may shower blessings to them from time to time. It is obviously much more powerful than those harassing evil spirits. But the unfortunate part is that it does not intervene in their evils works or prevent them from causing harm and suffering to the people. Sometimes its name is also interchangeable used with the term’Pathian’.In fact, is asserted by educated person like Rev Zairema that initially there was an intension to translate’ God’ in English to ‘khuanu/Khuavang’. When an elderly person of Hmar community was consulted, he straightaway told that when we have “Chung Pathian’why should we go for something else and who is also known as‘chatuan pa’ or Patuan’. Hence ‘Pathian’ took prominence over ‘khuanu/khuavang in the Bible. But ‘khuanu’ is still usually used in the songs and poems in place of ‘Pathian’ even today.

The highest figure however is ‘Chung Pathian’ in the religious concept of the Zo people. He is a fatherly figure who lives at a very distant place. He is very detached in his outlook and does not intervene or interfere in the ordinary affairs of men and its relations with other objects both living and non living. He job is to create everything in the universe. He may occasionally showers blessings on people without much concern whether they make good use of His blessings or whether they are thankful to him or not. Some of the Zo intellectual asserts that the job of ‘Chung Pathian’ is to create the structure and shape and ‘khuanu’s; s job is to give flesh and bold and all other beautification works4.In some sense ‘Khuanu’ is subordinate to ‘Chung Pathian’5

In the last part of 19th century the British rule got extended to the region where the zo people settled. The first Welsh missionary who visited the present state of Mizoram was Rev William Williams a serving missionary from the Khasi-Jantia Hills in 18916.This was followed by other pioneering missionaries such as J.H Lorrain and F.W.Savidge. The southern Manipur got the first ever news of the gospel sometime in 1910 with the visit to Sevon village by Watkins Roberts and his teams. They started preaching about the Christian God, the God who is all powerful and creator of heaven and earth and everything living and non living in it. This idea of new God of the Christians was not obviously not repulsive or shocking to these people. In fact, the new God sounds quiet similar to their own ‘Chung pathian” There was no recorded major incident or downright rejection of the Christian God by the people. Reported opposition to Christian by people particularly by the village chiefs was due to something else which this paper would dwell in detail later. The concept of Christian God was quiet acceptable to them and there were reported eagerness on the part of the people to hear more about it since their knowledge of their own ‘Chung pathian’ was very limited. It is therefore, undeniable fact that due to the similarity of the concept of then existing God in the overall philosophy of the Zo people, and the concept of Christian God did help the spread of Christian faith.

(b) God as Human Being:

‘For God so loved the world that he gave his one and only son that whosoever believes in him shall not perish but have eternal life’7

The zo people did not have problem with this Bible’s commandment as well. God, having a son may be an issue for many other people since God is believed to be spirit and he should not and can not have a son. However, the Zo people have not questioned this miraculous verse of the Bible. This is gain due to their philosophical background of the concept of God. For them God can do anything including having a son, however awkward it may appear be in human terms. There were many instances in their mythical stories and fables where human beings converted themselves into some other living or non beings such as Miss Tumchhungi converted into “Theihai (mango), Tualvungi and Zawlpala converting themselves into ‘Phengphelep (butterfly) etc to name a few8. Therefore God having a son or Gods son becoming a human was neither questioned by the people nor was the idea strange or repulsive to them. Similarly to believe in the son and having eternal life at the simplistic level was so not a questionable proposition to the people.

The difficulty possibly could come for them only when it says that ‘I am the way and the truth and the life.No one comes to the father except through me”9 It implies that one should have full faith only in Jesus, surrender everything to him and live your life according to his desire and commandments. Here, people started doubting and reportedly asked the missionaries. ‘Will your Jesus be able to defeat all these numerous evil spirits if we only trust in him?’ ‘Can he really protect us from all these harassments and evil designs?10In fact, because of this point of faith, many people started doubting the ability of the new Christian faith to take care of their future interest in this life. It was widely claimed that those families who fully converted themselves into Christianity did paid the price in some forms from the evil sprits such as serious illnesses in the family or even death. Many of them went back to the pre-Christian practices though those who did not give up apparently did not face extraordinary sufferings as expected of them by the people.

(c) The concept life after death:

The concept of life after physical death is well theorised by the Zo people. In fact they have elaborate theology on the life after death, which of course if properly analyzed lead us to the point of vagueness11. First of all, as and when a person dies, his soul (thla) comes out of the body through the head (ludeep) and climb on to the pillar of the bed and ultimately gets out of the house through inliang. Some of them go upto the Rihdil, the lake at Burma-Mizoram border and return to stay around the house or village for about three months12. This belief also happens to coincide with the story of the Jesus spending over 40 days with his disciples after his resurrection. The Zo story of Zawltlingi (khupting) and Ngambawm, tells us the full story of how the life after death is spent. But there is a big hurdle to reach the “mithi khua.” Pu Pawla used to harass and torture the people on the way by hitting them with egg size stone of sling. The pain is so severe that it used to last three years to get ride of the pains. There were two ways of overcoming the punishment on the way to mithi KhuaLI) Inlam Thangchhuah and (ii) Ram (gam) lam Thangchhuah;13 and either of this achievement can make you free from the torture of Pu Pawla. To accomplish the first, you have to complete six steps (i) Sakung(ii) Chawng(iii) Dawino chhui(iv) Sedawi (v)Sekhawn leh (vi) Khuangchawi For the second set of honour you must hunt succesfully at least the following wild animals a) Sakhi(b) Sazuk(c) Savawm(d) sangal and(e) sele. There are adding on as well, such as Rulngan (Gulngan), Muvanlai and vahluk which would make you more glorified in the Mithi Khua. Those who accomplish either of these two are not only free from the harassment of Pu Pawla but also enjoy in the mithi khua, the free supply of rice without any need for physical labor.

To accomplish either of the above two is not an easy thing for common person. It could be only done by the rich and the powerful chiefs. According to their calculations,10 baskets(Zo basket) are required for one year food for one person. If there are 10 members then 100 baskets are required. If you would like to perform Sechhun (sialsun) thangchhuah, you need a minimum of 20 basket of clean rice for the rice beer a part from many other requirements. Therefore when the teachings of Christianity came, it became very attractive choice for the common people partly because life after death is generally similar to what they already had in their own philosophy but the means to reach there has now become very easy and simple14.The only requirement was to believe in Jesus and have faith in him. Therefore when one looks at the trend of the Christianity spreading in the Zo society, it is noticed that it was the common people who embraced much more easily than the rich people and the village chiefs. It was one of the reasons as well that the village Chiefs generally opposed Christianity in the early period as it was threatening their entrenched predominant social position in the Zo society.15But wherever the village chief became believer, the spread of Christianity also went much quicker. The pialral/pialgal, the much sought after by everybody was found within the reach of the common man without going through the tenuous journey of ‘Thangchhuah’.

(d) Social norms and Values:

In the Bible, particularly Gospel books of the New Testament record a numbers of incidents and stories wherein Jesus scorned upon the hypocrisy and the arrogance of the Jews people particularly the upper class such the Pharisees and Sadducees. His main thrust of the missionary work was humility combined with a strong sense of social service. A number of incidents were there where the arrogance of the rich people was thrown to the dustbin and the lowly sincere attitude of the ordinary persons was emulated by Jesus. His social service attitude is best exemplified by the story of the good Samaritan helping the poor victims of robbery on the roadside.

The thrust of the social values largely embodied in the Bible is quiet receptive to the Zo people. Since time immemorial, they had had certain ethical social codes. These have been well emulated all along by various groups of the Zo people. Humility, sincerity, respects for elders, concern for others particularly the widows and other weaker sections of society and courtesy in speech and behavior were very much part of the cultural ethos of the Zo people. It could be due to these reasons that there are very few words for cursing others except to call the other person as Zawng(monkey) or a woman’Mihur/Mihuk”.However on the positive side what stands prominently is ’Tlawmngaihna’. This connotes and implies uprightness, courage and self sacrifice. It also plies courstey, humility and modesty. Its essence is consideration for what is good and pleasing for others and for society, respect for parents and older people and ready to help for the needy.16The degree of sacrifice for the sake of ‘Tlawmngaihna’ if so great that when the readiness of Taitesena to do anything for the sake of ‘Tlawmngaihna’ was known to his village Chief and when he proclaimed it to the people, Taitesena’s father was reported to have exclaimed : “I have lost my son’.17

Conclusion:

The philosophy of the Zo people may be rudimentary compare to that of the Greeks or the Romans or the Chinese. But they did have their own concept of God, life, death, life after death and other social norms. These ideas and values were largely uninfluenced by the surrounding civilizations and religious thoughts such as Buddhism in the east, the Islam in the South and west and the Hinduism in the North and North West. Their ideas and thoughts remained pristine, unpolluted by these larger and more influential thoughts. When Christianity arrived in their part of the world, though quiet late due to the physical distances and poor communications, they found many of own in tune with that of Christian concepts and values. This undeniably helped them to be more responsive to the teachings of Christianity and its values. It is therefore not wholly correct to attribute their backwardness and absence of organized religion for rapid Christianization of the Zo people. This evangelization took more speedy speed particularly when the preaching was taken up by the native believers who have similar background so much so that in the present state of Mizoram their number increased from 45 (0.05%) of population in 1901 to 1,57,515 (80.31% in 1951.18

~ This is the seminar paper delivered by Pu Nehkhomang Neihsial on One Day Seminar organised by the Zomi Christian Fellowship, Delhi at Mizoram House, Vasant Vihar, New Delhi on July 9, 2010.

INTRODUCTION: The paper is a compilation of various articles on Leadership (available on the web for free download) and will be used as a guide for the Session.

I.DEFINITION OF LEADERSHIP: There are many diverse definitions of leadership.

The Collins English Dictionary. leadership (n) a. The position or function of a leader. b. the period during which a person occupies the position of leader:

Peter Drucker : “The only definition of a leader is someone who has followers.”

John C Maxwell : “leadership is influence – nothing more, nothing less.”

Lord Montgomery “Leadership is the capacity and will to rally men and women to a common purpose, and the character which inspires confidence.”

John R. Mott, , “A leader is one who knows the road, who can keep ahead, and who pulls others after him.”

II.THE CHARACTERISTICS OF A GOOD LEADER!
From “The One-Minute Manager” — By Kenneth Blanchard
1. Challenges me to do my best.
2. Sets a good example.
3. Explains the reasons for instructions & procedures.
4. Helps me polish my thoughts before I present them to others.
5. Is objective about things.
6. Lets me make my own decisions.
7. Cares about me & how I’m doing.
8. Does not seek the limelight.
9. Won’t let me give up.
10. Gives personal guidance & direction, especially when I’m learning something new.
11. Is empathetic & understanding.
12. Is firm but fair.
13. Keeps a results orientation.
14. Makes me work out most of my own problems or tough situations, but supports me.
15. Lets me know where I stand.
16. Listens exceptionally well.
17. Doesn’t put words in my mouth.
18. Is easy to talk with.
19. Keeps the promises s/he makes.
20. Keeps me focused on the goals ahead.
21. Works as hard or harder than anyone else.
22. Is humble.
23. Is proud of those managers s/he has developed.
24. Gives credit where credit is due.
25. Never says “I told you so.”
26. Corrects my performance in private.
27. Never flaunts authority.
28. Is always straight-forward.
29. Gives at least a second chance.
30. Maintains an open door policy.
31. Uses language that is easy to understand.
32. Lets bygones be bygones.
33. Inspires loyalty.
34. Really wants to hear my ideas & acts on them.
35. Lets me set my own deadlines.
36. Celebrates successes.
37. Is open & honest.
38. Doesn’t hide bad news.
39. Gives me enough time to prepare for discussion.
40. Is enthusiastic.
41. Follows through.
42. Is patient.
43. Wants me to “stretch” my skills.
44. Gives me his/her full attention during discussions, & won’t be distracted.
45. Has a sense of humor.
46. Handles disagreements privately.
47. Reassures me.
48. Makes me feel confident.
49. Tells me the “whole story.”
50. Says “we” instead of “I”.
51. Makes hard work worth it.
52. Can communicate annoyance without running wild.
53. Is courageous.
54. Insists on training.
55. Is a stabilizing influence in a crisis.
56. Gets everyone involved.
57. Wants me to be successful.
58. Is optimistic.
59. Operates well under pressure, or in a rapidly changing environment.
60. Has a reputation for competence with his/her own peers.
61. Has a good understanding of the job.
62. Is tough & tender.
63. Believes we can do it.
64. Sets attainable milestones.
65. Communicates philosophy & values.
66. Is perceptive; doesn’t believe that everything needs to be spelled out.
67. Has a strong sense of urgency.
68. Preserves the individuality of his/her team members.
69. Thinks & operates at a level above that expected.
70. Wants to make the organization the best in the industry.
71. Is willing to act on intuition; believes feelings are facts.
72. Empowers us.
73. Is there when we need her/him.
74. Enjoys his/her job.
75. Likes to spend time with us.

III. STYLES OF LEADERSHIP
1. Authoritarian: The Leader decides everything without consulting anyone.
2. Participative (Democratic): The leader decides everything after consulting the people who shall be responsible for the implementation of the decision.
3. Delegative (Laissez-Faire): Leader delegates his power to another person who decides everything on behalf of leader.
A good leader uses all three types of styles to provide leadership to his people. Yet some styles are more suitable in a particular time and situations.

IV. CHARACTERISTICS OF CHRISTIAN LEADERSHIP:

- Humility in the use of authority and power entrusted to them

- Trustworthiness
- Willingness to lead out of leadership gifting and ability rather than from their leadership position

- A desire to encourage growth and development in others.

- Integrity to live out Christian principles consistently.

- Future vision is earthed in an understanding of God’s calling

- An active prayer life.
Biblical References:
- Jesus, Mark 10:42-45
- Paul, 1 Corinthians 2:1-4
- Peter, 1 Peter 5:2-3

V. NATURAL LEADERSHIP VS SPIRITUAL LEADERSHIP
In describing Christian leadership we need to recognise that it operates in two realms: the spiritual and the physical.

• Points of Commonality

1. Origin
Both natural leadership ability and spiritual leadership gifting originate in God.

2. Development
Both natural leadership ability and spiritual leadership gifting need development.

3. Recognition
Both natural leadership ability and spiritual leadership gifting need the recognition of others in order to be fully validated. One cannot lead unless there are people to be led, and a leader will, over time, naturally rise to the surface and be recognised as such.

• Points of Divergence

1. Source
While both natural leadership ability and spiritual leadership gifting originate in God, natural leadership does not depend on God. They are self confident, depending on their own ability. The Christian leader however, will be God confident, recognising the need for constant dependence upon Him.

2. Motive
Both natural leaders and spiritual leaders are driven by motive.The natural leader’s motives will be either self-centred or othercentred. Either they will use their ability for their own advancement or they will use it for the benefit of others. While the Christian leader will use their gifting for the benefit of others, their true motive is to benefit God and to advance His purposes.

3. Ambition
Inherent in natural leadership is the desire to lead. The natural leader will see the opportunity to lead and will naturally take the initiative necessary to get things done. They will enjoy the responsibility of leading others and will tend to guard their position of leadership against threat. The Christian leader is, however, content to not lead. They are available to God yet willing to be dispensable and to step aside if another should be appointed to succeed them.

VI. SERVANT LEADERSHIP:
Christian Leadership is essentially servant leadership

1. Servant Leadership is not Self-Centred
The servant leader is not preoccupied with what they gain from leadership. They are not interested in status – they are happy to see others promoted ahead of them. Neither are they concerned with comfort – they willingly undergo hardship and suffering.
- Matthew 20:20-28

2. Servant Leadership is Other-Centred
The servant leader willingly humbles themselves in order to meet the needs of others. They are not too important or dignified to undertake even the lowest of tasks and they do so with no thought of personal gain. – John 13:3-16

3. Servant Leadership is God Honouring
The servant leader follows the example of Jesus and gladly relinquishes status and power for the benefit of others. They do not hang on to leadership because they know it is not a privilege to be contested, but an honour to be conferred.- Philippians 3:3-11

VII. JESUS THE MODEL OF CHRISTIAN LEADERSHIP:
What is Christian leadership? What should a Christian leader be like? There is no finer example for Christian leadership than our Lord Jesus Christ. He declared, “I am the good shepherd. The good shepherd lays down his life for the sheep” (John 10:11). It is within this verse that we see the perfect description of a Christian leader. He is one who acts as a shepherd to those “sheep” in his care. The shepherd is one who has several roles in regard to his sheep. He leads, feeds, nurtures, comforts, corrects and protects. The shepherd of the Lord’s flock leads by modeling godliness and righteousness in his own life and encouraging others to follow his example. Of course, our ultimate example—and the One we should follow—is Christ Himself.

CONCLUSION: Group activity to reinforce the learning from the session

Information for Applicants:

The desirable qualifications (profile) of the candidate are:

1. Born again (with Evangelical group of Churches background), young – at heart and in age (preferably under 45).
2. Theological graduate from a good and reputed institution and preferably with M. Th.
3. Proven track record of leading a Church or Fellowship as Pastor or Assistant Pastor for at least 2-3 years.
4. Must have a clear vision of where he wants to lead the Fellowship in 2 to 3 years, and a roadmap to achieve that vision.
5. Must have a good command of spoken and written English, and knowledge of Hindi would be given extra weightage.
6. Married candidates will be preferred but ZCF Mumbai reserves the right to consider the candidature of unmarried persons based on the merits of each case.

Job description

The job descriptions of Pastor, ZCF Mumbai includes, but are not limited to:

1. Leading the Fellowship in Church services every Sunday.
2. Leading the Fellowship’s monthly prayer meetings.
3. Guiding the spiritual growth of Fellowship members.
4. Reinforcing the Fellowship’s current support of various missionaries.
5. Conduct visits of families, students, and others from time to time to provide spiritual guidance, counseling, prayers, etc.
6. Be a good example for individual members and families of ZCF Mumbai and be a role model for the youth in as many ways as possible. Does not indulge in vices like alcohol, or smoking or chewing tobacco products.
7. Perform pastoral duties like serving Holy Communion from time to time, perform various priestly functions at the individual, family and Fellowship level at various times such as births, baby naming and dedications, celebrations, marriages, deaths, etc.
8. Perform any other duties or roles as may be assigned by the ZCF Mumbai in accordance with its due processes of consensus or Committee resolutions.

Terms of Appointment:

1. The selected candidate will be appointed initially for a period of 3 (Three) years, based in Mumbai or its suburbs.
2. On completion of 3 years, the ZCF Mumbai Executive Committee would review the performance of the incumbent on the basis of the performance of the three years, and would consider reappointment for another 3-year term.
3. On completion of each contract period between the ZCF Mumbai and the Pastor the contract terms may be re-negotiated and mutually agreed terms may be added or deleted.
4. During the currency of any particular contract, neither party shall unilaterally alter or modify the terms of the contract to the disadvantage of the other party.
5. The Pastor will be assessed every year for performance on the basis of his functions enumerated in job descriptions described above.
6. Starting compensation includes free residential family accommodation in Mumbai/its suburbs and Rs 8000 (Rupees eight thousand only) per month. Annual revision will apply.

Instructions:

1. Please fill up the application form complete in all respects. If not applicable, mention “N/A”.
2. If you are married, please enclose a photograph of your family along with your application.
3. Please enclose a self declaration of medical fitness stating that you are medically fit for the job, and do not suffer from diseases and conditions that may interfere with the performance of your job.
4. Please enclose a ” no objection” from your parent Church, stating that the Church has no objection to your application for this post.
5. The last date for your application to reach ZCF Mumbai is ONE MONTH from the date of publication of this advertisement in local dailies. Please send your application and all enclosures to:

The Chairman, Mumbai ZCF
72, RBI Sr. Officers’ Flats
Vasant Vihar Complex
Mumbai – 400006, Maharashtra.
hauzel@vsnl.net

The Secretary, Mumbai ZCF
Flat No. 1901, C-Wing
Lloyds Estate, Vidyalankar College Marg
Salt Pan Road, Wadala (East)
Mumbai – 400 037
jls001@in.com

DOWNLOAD APPLICATION FORM

You can email an advanced copy of your application including enclosures in color at 300 dpi resolution, and saved as JPEG, PDF or PNG file, as attachments to the email Addresses given above.

1.Bawltawm Pasian miitna phungkal in botdoh in: Pasian in amuda mama khelna namkhat ahileh, ahiloupi
ahidan a kilim bawlna khu ahi. Pharisaite zong Mangpa Jesu’n “Natung uh gih talawm me izaw! Han apulang
lungngou kinu kaanga,a sunglam mishi gu leh taang muot um toh kibang ngel uteh! Mi musiet in michin
tung ah hoiin kilang uchin, na sunglang uh kipohna leh lepchie na ngen in a dim hi”(Matt.23:27- 28).Khopi
lian ginum tah khu numei thanghuoi bangin a umta! Khatvei midih ngen in aum ua, tuin tuolthat ngentang
umta giap. Jerusalem khatvei dangka bangsa na hiin,tuin mantheilou na suohta.Grep gui zuchie nana banga,tuin tuisih bangta teh! Na lamkaite zong helbawl leh gutate lawmte ngen hita uh; amun silpiehte apom ua, guhgolnate ane uhi. Kihehna zum ah tagate apanpi sih ua, meithaite thugen angaikhe sih uhi(Isa.1:21).

2.Gitlouna leh tawnkhelna zousie suchimit in: Mangpa’n amuda a athuoh theilou sil nam sagih aum
hi.Pasian in amuda amit dongmama sil guh um hi: Kiphatsahna min ha, juou genna lei leh dang,mawsiet
banglou tualthana khut,silhoilou ngaituona lungsim, gitlouna nasemdinga kalsuon vapiel kengte, juau thu
ban gengente theipitu, phasah pina tuachiangin alawm aguol lah a buoina siamtu mihing khu ahi uhi(Pau.6:15- 19). Tuajiehin gitlouna chinteng toh kipel un, juou nonsih un,lepchie sih un engse sih unlen, housietna kamteng zang non sih un. Nau pieng chilte bangin um un(I Pet.2: 1-2). Tuajiehin namit jietlangin ahing khelsaha ahileh, Kheldoh inlen paimang ta’n(Matt.5:29).

3.Tahsa deigawna hoilou teng taisan siang in: khangdawn hunsung tahsa deigawnate taisan in lungsim
siengthou taha Mangpa panpi ding deite toh dihtatna ginna, itna leh kilemna del zel in(II Tim. 2:22). Na lah
uah huasan thu, thang huoina chinteng leh kithangsietna kichi pouma genkhah in zong umsih hen,
tua khu Pasian tate umdan ding mawng ahi hi( Eph.5: 3).Tuajiahin nalungsunga leitung sil umte thatlum in
(Kol.3:5).

Khantahoi kigen zahna leh gintatna akuan a Krist nuajui ding a siam dinga hat leh teelte ihi uhi (Mark16:15-16;Matt.28:19). Nuajui ichi chiang mikhat nuajui china ahia; mikkhat nuajui ichi chiang, aum dan leh athu gette ching leh jui china ahi.

Jesu nuajui te’n Jesu thugen juiin, ama umdan aching uhi. Jesu neilou ten Jesu tungtang akam
in agen ua, Jesu neiten Jesu tungtang akam uleh gamtat-khoheina toh a genchian uhi(Acts 4:13b).
Jesu’n “Ka belam te’n ka aw angai khie ua keiman  amau katheia, amaun keima ei jui uhi” Jn. 10:27).
Ama suun ding in ama ijui uhi.

Jesu Nuajui khat hi ding in: Nuajui masate’n a bangkim taisan in ajui uhi (Mk.1:18). Abraham in
atenna gam, khuo leh tui,ulehnau bangkim taisan in Pasian puina ana jui hi(Heb.11:8). Barnaba leh
nuajui masa te’n agam leitang te uh juahin Pasian gama dingin Sawltahte kengbul ah ahing pekhia
uhi(Acts 4:34,37). I Mangpa leh hundampa Jesu ngel in apa Pasian deina sem ding in abang kimteng
taisan in lei ah ahing tualkum hi(Phil.2).Jesu main ‘Koizong aneisa zousie taisan a hing jui lou khu
kanuajui hitah ahi sih hi” achi hi(Lk.14:33).

Misiangthou Paul in ahina jousie Krist nua ajuina ding in panna bei vawt ahidan agen hi(Phi.3).
Jesu nuajui khat suohna dingin Pasian thu, Jesu tangtang theitam gintam theisiam gensiam a
huntoh sih. Nuajui masate’n Jesu tungtang kanmasa louin hata aumbangun ajui pasa phawt
uhi. Guolnei Hosie thuget “Ama theidingin Mangpa jui tou tou vai”(6:3).Nuajui masa te’n kumthum
val vingveng ajui nua unzong theisiam nailou uhi.

Kidot tuoh pen ahileh Jesu nuajuiding in nakipan tahtah tai? chi hizaw hi.Tualeh akipansate adingin
nuakia-nuahei lou dingin Mangpan ang dei hi. Loukaina a khut ngam zouta a nualam hei khu
Pasian Gam mii hitah ahi sih” achi hi(Lk.9:62).Paul i ‘ Mangpa bang bawl ding in nahing dei ei ?’ chiin
Pasian deilam bawl ding in ahinkhuo alaan khia hi.

1. Pasian toh iki muhna mun ah I chiah kik ding hi: Pasian in Jacob kiang hibang in na ci hi “Kithawiin
Bethel-ah paito in la, tua lai-ah teng in. Na sanggampa Esau’ kiang panin na tai hun lai-a nang’
tungah a hong kilang Pasian-a’ dingin biakna tau khat bawl in,” Jacob pen Pasian in Bethel a biakna tau
bawl ding bek in cilou a, tua mun ah ‘teng in’ ci hi. Nipini bek a Pasian biakna tau I bawl ding hilou in
hunkhem peuh mun kem peuh ah Pasian iphat, ibiak  ding Pasian ong deih na ahi Pasian toh iki muh tuoh
hunlai in bangzah tak in Pasian iphat nuam den uhiam? Israel te Galte gam ah Pasian phat thei non lou uhi. A
tumgingte uh muisuum sing hiang peuh ah khai uh a, lasa ding ua aki cial hang in lasak ding tha nopna
neizou non lou uhi. Lawptak leh lungdamtaka Pasian a phat ziahziah nag am leh mual Zion lung gulh uhi. I
Bethel ah ciah kik ni hangin tua ah Pasian adding in biakna tau bawl kik ni.

2. Pasian toh iki khawl na mun ah ciah kih ni: Nikhat nitaklam ninem hun in Pasian Eden huan Adam
toh ki-khawl ding in hong pai hi. Akikhawl zelna mun uah Adam na om lou ahih ciang in lung himawh mahmah in “Adam aw,Koi lai-ah om na hi hiam?”ci in sam hi. Mari sanggamnu Martha in Topa ading in na hahkat taka sem in buai den hi. Jesu sang in Jesu a-ding nate buai pih zaw hi. Pasian in amah toh I ki khawlh
khawm-omkhawm ding deih pen hi. Pasian nasem a buaiden a Pasian phatding biakding amahtoh
omkhawm-khawlkhawm, houlim khawm leh tawn khawm khamanlou,khangeilou in ki om thei hi. Pasian

2010-11 ZCF Delhi Makaite

27^th December 2009 in ZCF makai ding 2010-11 ding kiteelna bangmah buaina omlo in kizo hi.  A nuai a bang in department khempeuh a ding makai ding te kiteel hi.

Executive Committee

Chairman:                   Pa G Swan Za Lian

Vice Chairman:           Pa Khakhai Zou

Secretary:                   Pa Hau Lian Kap

Assistant Secretary:    Pa N Gin Sian Lian Pau

Treasurer:                   Pa Lamboi Naulak

Women’s Department

Chairperson:               Nu Vungneihching

Vice Chairperson:       Dr Siasian

Secretary:                   Nu Cing Lian Kim

Assistant Secretary:    Nu Ngaih Zual

Treasurer:                   Nu Ching Lian

Youth Department

Chairman:                   Tg Nelson Thang Khan Lal

Vice Chairman:           Tg Kam Muan Mung

Secretary:                   Tg Samuel Samte

Assistant Secretary:    Tg Lamboi Suantak

Treasurer:                   Lia Haute

Date: 25th December, 2009
Time: 11 a.m. to 8.30 p.m.
Venue: Community Hall, Netaji Nagar, New Delhi.

photo credit: tinkerbrad

MORNING
(11:00-12:30 A.M.)
Conductor: Pa GinCinLam
Opening Prayer: Nu Esther Vungneiching
Gift to new born Baby
Offeratory Prayer: UpaThangZaKhen
Message: Rev.G.K.Joshuo
Benediction: Speaker

Service will be Followed by blessings from ChristmasFather Santa Clause, Lengkhawm Suday School Children Scripture recitation competition, various entertainment programmes will be held during Lengkhawm

At 4 P.M. Grand Feast will be Served
Feast Dedication Prayer will be Offered by L/Upa G.SwanZaLian

EVENING
(5:30-8:30 P.M.)
Conductor: Pa GinSianLianPau
Opening Prayer: Nu NiangKhanCing
Sharing Open for all (5 mins each)
Short message: L/Upa Hauliankap
Drama Show: No vacancy (Sunday School)
Closing Prayer: Pa Khakhai Zou

Service will be Followed by Lengkhawm upto 8:30 P.M.

• Naupangte Laisiangthou kiget dem nadingte: Beginners : Luke 2: 10-11, Primaries : Matthew 1:18-21, Seniors : John 1: 1-12 (English NIV)
• Kidemna endih tu dingte: L/Upa Hauliankap- Word, L/Upa CareyPumKhanTuang-Displine
• Kidemna tel ding te leh sharing ut te’n ahun ma ngeia conductor kungah theisah chiet ding.
• Neh leh tah hing saipieh ding in Committee in L/Upa Lamboi Naulak leh L/Upa Carey Tuangpu guot ahi.
• Thawkhawm pieh na ding L/Upa Lamboi Naulak ahia, tuni tan a peman nailou te adingin ani leh ahun beima in zong pieh thei gige ahi chi mang hil sih va ui.
• Hall Decoration YD te ngansie ahi.
• Lengkhawm hing lamkaisah dingin L/Upa G.SwanZaLian leh Tv.Khaibiehlian gout ahi.
• Tukum pen hoitah leh kimtah a hun anuam thei bang pen a man ut na jiah in ann huan siam atuam mi lah ding pha sah ahi.
• Kumtha hun man na ding in MTNL Hall R.K.Puram Sec-VI ahi ding hi.

LEITUNG LUNGDAM TOPA HONG PAI
1. Leitung lungdam, Topa hong pai,
Kumpi za ngah ding hi;
Lungsim khempeuh bawlphat sak,
///Van leh lei lasakna///

2. Leitung nuamna Jesuh mang hi,
Mihingte’n lasa hen;
Lolai, tuipi, suangpi, mualpi’n
/// Kidem in lasa hen ///

3. Nung ciang mawhna a khanloh na’ng,
Lingin bawlsialo ding;
A phalo na a pha bel in,
/// Bawlpha ding hong pai ding ///

BETHLEHEM AH I CHIAH DING UH
1. Bethlehem ah i chiah ding uh,
Lemna Lalthah hung pianna chu,
I sinlung gou bawmte hong in,
Lal thah chibai i buh ding uh.
Nuam leh kipah in la sa ni,
Lemna Lalpa chu pahtawi iin;
Hossanna chia kiko khawmin,
Tungnung pen ah loupi ta hen.

2. Mipilte leh belampute,
Tunglam Ahsi in a pui a;
Bethlehem ah Lalthah piang chu
Nunnuam gimtuite a pia uh.

3. Van mipite kipahna la’n,
Tungnung pen ah loupi henla’
Leitung a mihingte kawm ah,
Lepna thuy lengta hen chi uh.

4. Khualbuh tanglou liang zong leh,
A loupina lian deuhdeuh ding;
Lal zousiah sang a lal pen leh,
Khovel Hundampa ahi ngal.

5. Tu in nuam in la’n i sa ding,
Lemna Lalpa chuh pahtawi in;
Pahtawina in khovel dim heh,
Loupita hen Halleluia.

MELMU A KIPAHTE VANG NGEI PEN AHI
1. Eden tulsa guabang hinkiana dingin,
Simlei Hundampa a hing piangta;
Piaugal gamnuam tuang i tun theihna dingun
Mang Tungnung pen in mun neu pen a hing tel.
Kipah va ui, Hundam Mang hing piang khu,
Pahtawi zaila’n thangvan dong khawn hen,
Ei ading a kipahna Mang hing piang khu,
Piangta sia hing piang kia vawt sia kumsawt in.

2. Tang a mite’n mel a na mu nuam pen uh,
Mulou in mi zatam albang mang;
Mang hing piang hun kipah Hundampa ni khu,
Mel a mu zousia’n pahtawi zaila sa va.

3. Nuai simlei ah misangza na piang nanle,
Hundam dingin koima piang vawtlou;
Tang a mi siangthoute simthu lel bangin,
Meelmu a kipahte vangnei pen ahi.

4. Lei leh van a simseng lou mi za lai ah,
Hoi pebn sang e, I Mang Hundampa;
Israelte’n Mang loubang a paisa uh,
Van leng mang gou pialgal suangmantam kei a.

Merry Christmas!

Kha damna: Na lutang khempeuh liamma dim a, na lung sim leh na ngaihsutna gim mahmah hi. Khenuai-a kipan luzang dong nangawnin a cidamna mun omlo a, sanim gawpnate, meimapite, leh siluang liammate a om hi. Tuate pen a nai kisallo, kitunlo, sathau tawh zong kinomsak lo hi. Topa in hih bangin ci hi: “Tu-in hong pai un la, thu kikumkhawm ni. Na mawhnate uh puansan a bat hangin
vuk bangin hong ngo ding hi. Na mawhnate uh si bangin a san hangin tuumul bangin hong kang ding hi Isaiah 1:5-6;18). “Note tungah tui siangtho kong theh ding a, na milim biakna uh leh note hong ninsak na dang khempeuh panin kong siangsak ding hi. Note sungah lungtang thak leh lungsim thak kong guan’ ding a, na suang lungtang uh hong lakkhiatsakin mihing lungtang kong guan’ ding hi” (Ezekiel 36:25,26).

Lungsimdamna: “Na semin vangik pua-in a gim mite khempeuh aw, ka kiangah hong pai ta un. Note tungah lungsim tawldamna ka hong pia ding hi”(Mathai 11:28). “Gimna a thuakmite tungah thuhoih a puak dingin Topa in kei hong teelin hong sawl ahih manin keima sungah Topa Pasian’ kha hong om hi. Lungsim kitamzante a damsak ding, salin a kimante tungah suahtakna thu a gen ding, a kikhum mi te-a’ dingin thong kong a hong ding”(Isaiah61:1,2.)

“Amah in lungsim kitamte damsak a, amau’ meimate a tuamsak hi” (Late 147:3).

Pumpi damna :Note in Topa na Pasian uh thu limtakin na ngaih uh a, ama mai-ah a man nate hihin, ama
thupiakte don a, ama ngeina kipte khempeuh na zuih uh leh, Egypt mite’ tungah ka tun’sak natnate khat beek note’ tungah kong tungsak kei ding hi. Bang hang hiam cih leh kei pen Topa, note hong damsakpa ka hi hi,” a ci hi (Paikhiatna 15:26).

“Note pen Pasian’ biakinn na hihna uh leh note sungah Pasian’ Kha Siangtho a teng ahih lamtak na theihsa uh ahi hi. Mikhatpeu in Pasian’ biakinn susia leh Pasian in tua mipa susia ding hi. Bang hang
hiam cih leh Pasian’ biakinn a siangtho hi a, note zong tua biakinn siangthona hi uh hi.(Korin Masa 3:16)

1. Ginna kal khat suan vai: Kristiante pen ginna a lampai ihia, imutheite, ineisate,itunnasate a umden
louin, imu nailou silte muding in, itun khah nailouna munte tung ding in , itan ngailou silte tang ding in
tualeh I thei ngainailou silthathate theiding in Pasian ginna in nichin mailam ikalsuan zel ding uhi. Ginna a gamte latoutou in I kalsuan jel ding uhi. “Aw peilai ihi tutkhawl louin,Mangpa hatna muangin Sianmang
siang juan ta vai”

2. Itna kalkhat suan vai: Khovel a mizousien adeipen uleh alam et pen uh khu itna ahi. Kristian
ten ihinpi pen khu itna ahi. Itna in ahing hundam a,itna in ahing kalsuan sah a, itna in inn ahing tun
ding hi. Itna kitahsapna mun ah kipahna leh hamuonna akiphasam hi. Itna in Pasian toh ahing
kikhawl khawm sah hi. I itna masa pen ma a Pasian, midangte leh I innsung it semsem ding in Pasian in
hing panpi ta hen.

3. Silpha bawl in kalkhat suan vai. Zani hunte abeita a, jingchiang lah ahing tung naisih hi.
Zingchiang in bang hing tunpi ding chi zong ithei tuom sih uhi. Tuajiah in tuni khu Mangpa hing pieh
ni khu ahia, tuni kipahpihna in silhoi-silpha khat tei eia ding guoh hilou in, midangte tung ah zong silpha
bawl in ni chin kal I suan ding uhi. Silhoi bawl dinga, Krist a siam a umin Pasian khut suoh ihi uhi.