Relding Thimnak

Monday 25 December 2017

Vawlei i Lawm Tuah


Vawlei i Lawm Tuah
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Kan umnak vawlei hi lawm hlah, vawlei in sermi nangmah kha i lawm, kan umnak vawlei si loin vawlei in sermi nangmah le keimah nun ah Bawi a si lai ti khi a chim duh, a uknak tang ah na um cang maw or na Bawi ah na chia cang maw? Na nun ah Bawi a si ahcun na Bawipa duhnak cu teh na tuah maw? Daihnak Bawi uknak tangah daihnak a um, a uknak ah dinfelnak, tlukruannak le zawnruahnak a um, eihmuarnak a lo, thleidannak a thi, entainak nih hmun a ngei lo. Fimchimtu lawng a si lo a ṭhawngmi Pathian a si caah mi theih lomi kha a chim i mi tuah khawh lomi kha a tuah kho tu a si. A zungzal in kan pa a si i kan pawng ah a um pengmi kan pa a si, taksa lei kan pa nakin kan i bochan deuh dingmi kan pa a si. (Isaiah 9:6). Uktu kan ngeih ahcun uktu duhning in nun a si tawn, cawnpiaktu kan ngeih ahcun cawnpiak tu cawnpiaknak zulh si tawn, na nun le ka nun hi Zisuh nih a uk ahcun kanmah duhnak kaltak in a mah duhnak in nun khawhnak kan ngei hrimhrim, Jesuh uknak tangah kan um cun thleidannak a huami, eihmuar a dohmi, dinnak a ttanhmi, daihnak nun a ngeimi kan si awk hrimhrim a si, hi pawl kan ngeih lo ahcun kan nun ah biahalnak ngei ṭhan tuah hna usih. 

Sunday 22 October 2017

Capo Tawi Khawmhsuat

Zendul: Ka nu chimhmi ka rak ngaih lo ruangah khan zeizong vialte ka sung dih ko eh
Pachup: Kawi zen na nu nih zeibantuk bia an chimhmi te na rak ngeih lo ruangah dah a si
Zendun: ka rak ngaih lo caah cun hme ka theiti fom lo cu !!

Laimi sin ah a cang ṭheo mi
Pachup: Rev. Zendul kan hnuzarh phung na chim mi kha cu a ṭha bak ko ka nun a ka tonghtuk hring hran
Rev. Zendul : Zeikong hme ka chim ma lio kha
Pachup: Na chimmi cu ka thei ve ti lo
A ṭha mi cinken hrimhrim pei kan i timh lo cu, a chimtu zong zei nih philh a ngaitu zong cu baak.

Nu le Va kar ah
Zendul: Hello, kan nu he kan i si le thlalang awng in zuan aatim hih, room no 11 ah vun ra zok.
Hotel Manager: Sir, nanmah nuva buainak ah ka ra kho lo, kai ceih lo
Zendul: Bator pa zei bia dah na chim thla langawng kan ong kho lo i pei rak ra kan ti ko cu.
Nu le va karlak hmanh ah dakaw dawtnak hi hna ek zat hmanh a len ti lo cu kan chan hi...

Sayamah le hi an test an hmang
Sayama: Nihin cu gramar ah tense timi kan cawng hna lai. Khah sicun "I am beautiful" , ma hi zei tense dah si.
Students: A fiangtuk mi, Past tense hme teh si lai!! a hnu bik tlang ṭhu mi nih past impossible tense si a ti.

Mizaw pa
Dr. Zendul : Pa chup nikhat ah ti hrai 10 lengmang ding law na zawtnak hi dam kolai!
Pachup: Dr. Zen, ma ti si cun dam khawh dawh ka si lo
Dr. Zendul : Ziah tidin cu a fawi te mi dakaw si, cawk zong hauh ṭung lo
Pachup: A si ko nain kan inn ah hrai pa 4 lawng kan ngei eh..
Molh vaivek ahcun tihin molh ding si.


"Dawt a Si Lomi in Kan i Daw"


Luka 14:12-14 (Rawl ei nan sawm tik hna ah, na hawi kom le na u nau, na sahlawh le na inn pa mi rumrum kha sawm hna hlah zei ca tiah an mah zong nih an i sawm ve lai i na tuahmi kha cham a si ko. 13 Rawl danghnak na tuah tik ah misifak, kutzeng, kezeng le mitcaw kha va sawm hna law, an nih nih an i cham khawh lai lo caah thluachuah na hmu lai.)

Mi na dawtdan i ruat ṭhan hmanh, an daw ṭhan kho ve lo ding cu dawt awk a tlak lo timi lungput na ngei hrimhrim. Kanmah nak sifak deuh le mi tlamtlinglo, mihrut sanga cu dawt awk a tlak lo a lem hna kan ti, kan dawt hna kan ti le kan duh loning in an vun um sual citcet cu kan dawtmi hna kan i ngaichih, zei ah dek thil ka rak ṭhenh dawtnak hmanh a thei lomi tiah kan zai, kan pek ciami hna thilri hmanh chuh ṭhan hna kan lung a chuak. Dawtnak in thil kan tuah kan ti ko nain kan dawt kan timi hna sin in pakhat khat kan i ruahchan peng ve, ṭha tein ruat hmanh, ka daw ve ṭhan hnaseh ti ruahchannak he mi dawt cu kan bible nih dawt a timi a si hrimhrim lo, sipuazi tuah tu a si. Na dawtmi hna nih na dawtnak an i cham ahcun cucu dawt a si hrimhrim lo, leiba coih i cham tu khi a si deuh. Dawt awk tlak tu aa tlak lo kan ti i dawt awk aa tlak lomi tu dawt awk tlak ah kan chiah hna, Bible kan nganh cikcek. A kan daw ṭhan ve kho lo dingmi dawt khi dawtnak dik a si tiah fiang tein Zisuh nih a kan chimh ko khih."

Na dawtmi nih na dawtnak a theih lo zongah a theitu Pathian a um, dawtnak a thei lotu na dawtmi a biaceihtu le a lungchung rianṭuantu ding cu Pathian a si. Cucaah cun pei Paul nih a voi khatnak Corinth Kharihfa bu sin i a kuat hna ahkhan 13:1-8, "Dawtnak cu thlachiat a ruat, zaangfahnak a ngei, a nah a chuak lo, dongh a thiam lo, a lung a dong bal lo"a ti kha.

Mi na dawtning an ruahter ṭhantu le dawtnak dik in mi a daw cang mi siding ah an bawm hramseh. 

Esther Cauk Chung Pathian Rianṭuannak

Persian ukmi ram, ram 127 chung nungak vialte lak i Judah nungak tleirawl Esther, nu le pa zong a ngei ti lomi a pu nih a cawm i fenh-aih ṭetṭiam ṭha zong a ngei ve lomi Siangpahrang nu i a cantermi kha cu a mak nan ti ve lai dah. Modercai ralṭhatnak kha a thuhpiak chung i a caan zaacang ti bak ah Xerxes siangpahrang pumpak sin ah a phuan i laksawng pek a si. Modercai laksawng petu dingah thah a timmi a ral Haman lila kha a thim hoi ko, Modercai thlainak dingah sermi vampang ah thlai a timtu Haman tu thlai a si. Thahtimh mi Modercai kha Siangpahrang changah a kaiter i thah a tim tu siangpahrang chang a si mi Haman tu kha thah a si. Esther chung I Pathian nih rian a ṭuanning hi a mak hringhran.

A Fiangmi

Sifaak santlai lo te, nuhmei ngakṭah te, miphun dang lak ah vitamin a bau nawn mi te, fenhaih ṭetṭiam ngei lo te, tawhrolh belh chom mi te aahruk mi zong hi Pathian nih cawisan a timh ahcun khuaruahhar in milianngan ah an i chuah kho ko timi kha a kan hmuhsak. 

Pathian nih kan thiltuahmi hi a theih dih i amah nih a za a ti caan ah a theipar a kan zunter, minung nih kan duh caan ah si loin kan herh caan te ah Pathian aaphuan zia kha a langhter ngaingai. Ziah ka thlacam a ka leh hnga lo tibantuk, thilṭha ka tuahmi hi a theipar ka zun hnga lo tibantuk lakhruak ruahchannak ngeih loding, Pathian caan le minung caan aa den ning kha fiang ngamsam in a langhter.


Wednesday 1 March 2017

Mi Caah Bible Kan Rel Awk a Si Lo

Mi Caah Bible Kan Rel Awk a Si Lo!
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Laimi kan bible relning, bible kan i chirchandan ka zoh tawn ahhin kan bible rel mi hi mah nih nunpi loin mi biaceihnak tu ah kan hman i bible cacang kan i cinken mi poah in miti kan hmang, bible cacang ah na holh tam hlah ti mi hmu usih law ei ka hawi nu a holh tam ngaimi ca bak si tiphun rumro in kan i la. Mi caah bible kan rel i kan rel mi mah nih i nunpi le kanmah nun bawmtu ah kan hmang duh bak lo. A ngaingai ahcun Bible cu kanmah ca te ah rel in nun i cawmnak ah hmanding khi a si, kanmah nih kan rel i kan i nunpi, kan nun kan i cawm khawh hnu ah kan nun tu in mi va cawmding khi bible nih a kan cawnpiakmi a si Biathlam 1:3 (rel te). 

Bible ca cang i lak duak in mi chehnak i kan hmanmi le biaelnak i teitu sinak men i kan hman tawn hi cu a dik hrimhrim lo mi a si i ṭih zong a nung.  Bible nih a chim ningin nun i zuam le nun nakin bible cacang tampi theihtu kan uar deuh. Bible cacang tampi theih ṭung i nun ah langhter ve lo cu Pakpalawng a si ko.  James 1:22-22 (rel te). Cucaah Bible kan rel tik ah mi caah rel loin kanmah nuncawmnak caah kan relding a biapi tuk. Na bible relmi le na nun zohchih a herh hringhran, bible kan rel pah tik ah kan hawi nu kan hawipa nun ah hrambunh in rel bak loding a biapi tuk. Pathian bia na relnak ah an bawmchan tu si hramseh.

Hmailei Kongah Biakamnak tuah hlah

Hmailei Kongah Biakamnak tuah hlah

A caan le sining, boruak hoih in a nungmi minung, a tu in minute pakhat hnu ah ka nun ah zeidah a cang lai ti hngalh khawh a si lomi nun, minute pakhat dan i a thleng khomi lungthin a ngeimi minung, a fiang bak lomi vawlei ah hmailei kong i biakamnak tuah ṭih a rak nun zia ka hngalh thluahmah. Kan tuah lai kan timi zong caan le sining nih a pek locun tlolh.  Biakam cangmi tlolh le let sual citcet cun thangchiat, hmualpho, mi nih zumh lomi ah i chuah a si ko. Biakam cang mi tuah lo cu Pathian nih a huat lengah minung zong nih huat a si. Cucaah cun teh si lai, Bible nih chiatserh biakamnak tuah hrimhrim hlah uh tiah tu le tu a kan cawnpiak, Jepthah le fanu hmang in a kan chimh, James nih thaizing kongah phorhlawt loding fiang taktak in a chim, (James 4:13-17).  Nu va nih mipi hmai le Pathian hmai i aw thang ngai in biakamnak an tuah i a hmaizarh an i ṭhen/ṭian mi zong hi ṭih nung ngai a si.!!

Hawi le hna hmailei kong chimnak "Lai" timi biafang hman hmanh hi ngamh a hruai lo i ralrin a hau, a fiang lomi na hmailei, na thaizing, kongah biakamnak tuah i ralrin ko tuah, "Lai" hman zong i ralrin hna usih. James 4:15 ahcun, "Pathian nih a rem a ti ahcun timi bia tu hmang uh law" tiah a kan cawnpiak, a sullam cu Pathian lamhruai ning tu in nung tuah uh a tinak khi a si. Cucaah a fiang lomi na hmailei, na thaizing, aa thleng leklek mi na thinlung, na ruahnak kha i fiang law hmailei kong ah  biakam le "Lai (Hmailei kong chimnak)" timi biafang hman hi i ralring cang hna usih.

Keimah pumpak nun ah ka tontukmi a si i nan ciomi a si ve lai ti ka zumh, cucaah ruahṭhannak le nunpi awk ah an bawmtu si hram seh.

Mithleidan, Mi Nautet, Mi Zei ah Rel lo cu Vanram Kai Dawntu a Si

Mithleidan, Mi Nautet, Mi Zei ah Rel lo cu Vanram Kai Dawntu a Si
Zisuh nih Mirum Vanram Kai nakin Kalauk Ṭhimkua luh a Fawideuh a timi Kha na fiang Maw?

Zudah mi nihcun mirum cu Pathian thluachuahmi an si caah vawlei ah an i nuamh lengah vanram cu anmah ta bak a si timi khi an zumh ning a si (Siangpahrang Solomon, an pu Abraham ti bantuk pawl zoh chih in an zumhmi a si). Cu lio i Zisuh nih mirum hna vanram kainak in kalauk ṭhim kua luh a fawi deuh a vun ti ciammam ahcun ho dah kai kho kun lai ma cu tiah an lung a dong, kirtak an duh. (Mathai 19: 23)

Zeiruang ah dah si?

Mitampi nih kan i lehnak ah mirum cu zisuh nakin rumnak an duh deuh caah an rumnak ah an tang i zisuh an zul duh lo timi tiang khi kan i leh khawhmi a si. Sihmanhsehlaw cucu a pian ngaingai i cu nihcun tampi a fianh kho lo. Zeiruang ah dah a si ti ahcun, mi nautetnak lungput le sifak nek le zomhtaih, namneh an hman ca tu ah a si, mirum tamdeuh cu sifaak he rawl ei ṭi le chawnhbiak aa nautetmi an um, mirum an hawi le le sifaak, nuhmei ngakṭah an thleidan hna, sifaak an chawnh biak hna ah neknak bia le zeirel lonak rumro an hman, an zohchuk hna, an rum deuhdeuh i mi zei ah an rel lo deuhdeuh ruangah an rumnak nih vanram kainak a donh hna a tinak hi a si, cucu Biakam hlun Moses phungbia le prophets, Psalm caṭialtu nih fiang taktak in an phuan. Nan umnak nan khua cio zongah zoh hna hmanh uh, mirum le milian ngandeuh nih sifak deuh cu an nek deuh peng hna lai, el awk ṭha lo a si.

A ngaingai ti ahcun mirum lak ah sifaak, nuhmei, ngakṭah santlai lo an ummi hi Pathian nih mirum hna zohkhenh awk ah a chiahmi hna bak kha a si. Cucaah zei ruangah dah Zisuh nih mirum caah van ram kai a harnak kong a chim ti ahcun mirum nih an rian le an rum hnawhchan taktak an i theih lo i sifak bawmhchan le kilkawi lo in a nek tu in an nek hna ruangah a si, kanmah nak sifak deuh hmai ahcun kan rum dih, cucaah hawi nakin na rumdeuh ahcun sullam a ngei, na thluachuah kha nangmah nakin a sifak deuhmi hrawmh le upat khor-awm, zohkhenhnak ah hmuh mi a si. Lazarus le mirum pa tuanbia kha zoh (Luka 16:19-30). Ei awk ngei lo Lazarus cu vanram ah a kal, i mirum pa cu hell ah kal, a ruang na hmuh kolai.
Levitikas 19:10 "Nan mitsur thei nan zun thlu lai lo sifak le mipem caah nan nganh lai." Sifak nun hrawmh a herh zia a langhtertu a si.
Levitikas 19:15 "sifakmi kha duhdanh nan ngei hna lai lo, mi ngan zong kha na zah hlei lailo" minung kan i tluk dih zia a langhtertu a si.
Deuteronomi 15:11, "Ramchung ah sifak cu an dong bal lai lo cucaah, cucaah ram chung a ummi nan u nau sifak le rethei mi hna cu nan kut kau pi in nan sampiak hna lai" Mirum zohkhenh awk ah sifak an um zia a lang.
Deuteronomi 10:18 "Pathian nih pa ngei lo le nuhmei cu ding tein bia a ceihpiak hna i mipem kha a dawt hna". Pathian nih a dirkamh hna zia a fiang, na nek hna ahcun Pathian nih an mah ca in lehrul an cham lainak a lang.
Prophet hna zong nih sifak zohkhanh le duhdanh ngei lo ding in mi an cawnpiak" Isaiah 10:2; 
Israel le Judah siangpahrang sifak zei a rel lomi le a nekmi Pathian nih dan a tatmi hna an tam lengluang.
Phungthlukbia 22:22-23, "Sifak cu sifak an si ruangah zeitik hmanh ah va ramh hna hlah uh" 
Galati 3:28 "Judah, Zental, sal le luatmi nu pa kar ah thleidan nak a um ti lo" kan i tluk dih zia a fiang ngaingai
Rom 2:11 "Pathian nihcun ho poh kha duhdanh/thleidan ngei lo tein bia a ceih hna" Pathian hmai ah kan i tluk zia a fiang ngai.
James 2:1-7 nih Mirum le sihfak thleidan loding kong a kan cawnpiak hna.
Paul nih Philemon sal a simi Onisemus kha unau ṭha bantuk in na cohlan lai tiah Philemon sin ah a nawl piak. (Philemon 1)
Luka 4:18 "Bawipa thlarau cu ka cungah a um, safakmi hna sin thawngṭha chim awk ah chiti a ka thuh i saltangmi hna sin i luatnak thanh awk ah a ka thlah".

Timothy kha Efisa zumtu sal a ngeimi hna le an sal le karlak ah dawtnak le zawnruahnak, sal hmuh in hmuh ti lo in u le nau dawtnak taktak in an i dawtnak hnga kha na cawnpiak hna lai tiah Paul nih bia a cah. Sifak dawtnak le thleidan, nek, zomhtaih hna loding hi Biakam hlun ah voi 93 a chimmi ka hmuh, cun Biakam thar ah 20 ka hmuh, keimah hmuh khawh tawk a si, a tampi rih lai. Cu nih a langhtermi cu kan bible nih sifak le hmei nu hmei pa, ngakṭah dawt le thleidan lo tein zohkhenh a herh zia le mirum hna zohkhenh awk ah sifak hi Pathian nih a chiahmi hna an si ti kha hmuh khawh a si. Kan i tluk zia, i thleidan loding kan si kha a langhter.

Nihin Laimi kan nun ah minung tam deuh kan zia cu kanmah nak harsa deuhmi, mitlamtling lo, sifak, nu hmei, ngakṭah poah cu nek le zumhtaih kan hmang dih, kan i pheh kho hrimhrim lai lo, sifak deuh cu uk kan duh hna i dawt awk aa tlak lo kan ti hna, kan nek deuh hna i mi rum deuh vial cu kan upat hna, kan ṭihzah hna. Sifak deuh le santlai lo deuh poah cu dawt awk zong aa tlak lo, a lo lak tuk tiin an bia hna ceih beh kan hmang, a kan daw kho ṭhan ve ding lawng bak khi kan dawt hna, a ngaingai ahcun cucu dawt a si hrimhrim lo dawtnak sipuaizi tuah tu a si. Dawtnak taktak nih cun minung sining kha a zoh lo, aa tlak le tlak lo timi a hmu hrimhrim lo, hmuh ṭhan awk ruahchan lo tein mi dawt kha dawtnak taktak a si, na dawtmi minung sin in dawt ve ṭhan ding nai ruahchan ahcun na dawtnak cu pakpalawng bak khi a si, dawt kha na rian a si an daw ṭhan ve ding Pathian a um ti hi na philh ka philh lo a herh hringhran. Dawtnak nih mi a thleidang thiam lo. An bawm tu ah 1 Korin 13:4-7 zoh ta ṭhan hmanh.
Mi thleidan, le duhdanh ngeih cu Bible nih a kan cawnpiak ning a si hrimhrim lo. 

Luka 14:12-14 (Rawl ei nan sawm tik hna ah, na hawi kom le na u nau, na sahlawh le na inn pa mi rumrum kha sawm hna hlah zei ca tiah an mah zong nih an i sawm ve lai i na tuahmi kha cham a si ko, 13 rawl danghnak na tuah tik ah misifak, kutzeng, kezeng le mitcaw kha va sawm hna law, an nih nih an i chawm khawh lai lo caah thluachuah na hmu lai.) hihi bak hi a muru cu si ko, fianh len zong a hau ti lomi khi si.

Cucaah mi thleidannak le mi nautetnak lungthin na ngei maw, na nun i chek tuah, a cunglei bible ca cang ka tarmi zoh chih law kan nun i remh hna usih. Thleidan le duhdanh ngeih, mi nautet le sifak santlai lo, nek le zohchuk hi vanram kainak a kan dawn tu vampang le kaidawn an si ti kha fiang tein Zisuh nih a kan cawnpiak. Nangmah nak sifak deuh sin ahcun na rum, cucaah na pawng ah nangmah nak sifak santlai lo le mi harsa an um ahcun Pathian nih thluachuah na hmuhnak dingah an chiahpiakmi an si ti hngal. Lohlak ruangah a si fah zongah dawt awk tlak lo tiding si lo, dawt kha na rian si, a biaceihtu cu Pathian a si. Mi nautetnak lungthin, duhdan ngeihnak thinlung, mi thleidannak thinlung, mi neknak lungthin kan ngeih chung poah cu vamram he kan i hlat rih kolai. Pathian mui keng in sermi minung hi Pathian hmai ah kan i tluk dih, pakhat le khat i nautet ding, thleidan dingah ser kan si lo i pakhat le khat daw ding le i upat, i bawmhchanh in a sunparnak langhter dingah ser kan si. Cucaah thleidannak lungthin kan ngeihmi hlonh hna usihlaw, dawtnak taktak pemh cang hna usih.
Mui dawh deuh nih mui chia deuh nek, mifim nih mi hrut deuh nek, mithiam nih thiam lo deuh nek timi zong aa pehtlai dih. 
Careltu nun bawmtu ah cang hramseh.


Uah Cu Ṭih a Nung!

Uah Cu Ṭih a Nung!
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Minung hi rum ruangah aa uahmi an um, 
Dawh ruangah aa uahmi an um,
Ca tangsang si ruangah aa uahmi an um.
Ṭhawn ruangah aa uahmi an um. Zeiruang dah an i uah ti ahcun, kanmah thil ti khawhnak in kan rum, kan sang, kan ṭhawng, kan i dawh tiah an i ruah, a ngaingai ahcun Pathian hlanhmi lawng te an si, hlanhmi thil kha mah ta bantuk in ruah i hlantu theih lo cu ṭih a nung, kanmah i a si lomi kanmah ngeih ah kan chiah tikah, Pathian aa lawm lo ngaingai.

Deut 8: 17-18 "Nan Lung chungin Keimah ṭhawnnak le ka kut thazaang nih hi chawva hi a ka pek nan ti nak hnga lo i ralring tuah uh."

Na ngeihmi thil, na motor, na phone etc..kha mi hlan hna law na hlanhmi nu/ pa nih ka i si tiah ti hna seh law na hna tla hrimhrim lai lo i nai nuam lai lo, velh rumro na duh lai. Na ṭhawnnak, nai dawhnak, na fimnak, na thiamnak, na rumnak cu hlanhmi bak te khi a si, cu hlanhmi thil cu nai hlan chung te ah uahnak ah na hman lo a biapi, hmanzia thiam a herh ngaingai. Hlantu Pathian, a ngeitu taktak credit pek kha a biapi ngaingai. Hlanhmi thil cungah i lawmh phung a si lo hlantu cung tu ah i lawmh awk a si zia kha Bible nih a kan cawnpiak mi a si. Nehemiah 9:10, 2 Chronicles 26:16, Bible verse a tam lengluang. Kan bible ah Pathian nih uah ruang i dan a tatmi minung le miphun an tam ngaingai. Cucaah uah cu ṭih a nung i dantat i huahnak a si. 

Reltu nun bawmtu si hram seh!

Sunday 19 February 2017

Chin Miphun Ni ah Lai Nusal Paih Um Ve Sehlaw! **

Chin Miphun Ni ah Lai Nusal Paih Um Ve Sehlaw!
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WWE ah nu sal aa timi cu an i ṭhua hna i Noami Glow, Charlotte Flair, Shasa Bank te hna zoh an nuam kho taktak. 

UFC, Heavyweight, Light Heavyweight, Middleweight Welterweight le Lightweight tibantuk ah nusal aa timi cu an i ṭhua, an thi zong chuak dih in an thong ve ko, Ronda Rousey, Holy Holm tibantuk hna an i ṭhuat ahcun pa nakin ka zoh huam deuh bak hna pheh lo te.

Football Club kip nih women team an ngeih hna i Chelsea nu pawl le Arsenal nu pawl le bang cu an thiam ning khuaruahhar ngaingai si. Zoh an dawh/nuam kho taktak hoi!

Boxing zongah nu an i ṭhua i Khuk-ki kan u nau nu Mary Kom hoi hna kha a lar kho taktak, India min ṭhattertu ah aa chuah i Holywood minthang vawlei cungah mui dawh bik a rak si balmi Priyanka Chopara nih video hna a chuah piak. India mipi nih an hngalh dih, an upat i an i uangthlar pi.

North and South America ram ahcun nusal aa timi cu ram an vai i sa an kap ngai hna i an kahmi sa an mah tein an i puak i an hnuh khawh ko. Zoh an dawh ngaingai!

Thantlang peng Khuabung ahcun nusal pawl nih va an pel i voikhat ah pali nga an chaih khawh ve ko.

Congthia ah ka far nu pakhat zong Rangcit thiam taktak mi a um ko. Chin miphun nih nusal tampi kan ngeih hna.

Ka Bia Fun Ning Law
******************

Cucaah Chin Miphun Ni ahhin Lai pasal paih lawng si loin Lai nusal paih zong um ve sehlaw 2017 ah Lai nusal Nungak/Leng- Iang Hlei Sung nih Lainu ṭhawng paih ( Women Wrestling) ah champion a lak tibantuk, 2018 Chin Miphun Ni USA Indianapolis tuahmi nusal zuam cawh paih ah Leng- Dawt Za Tling nih Champion a lak tibantuk theih a nuam ngai ve lai ka ti. Cu lawng hlah 2020 CND  i nu zatlang paih ah mi tambik a teimi cu Leng- Ṭial Za Thluai a si i minung 16 bak vual ko in a fuai dih ko hna nain a tha dih tuk cang caah Leng- Sun lian Par nih a chuah hnawh i voikhat ve ve an i tei hnu ah a voihnihnak cu Leng- Sun Lian Par a tei i buar a co beh timi hna a theih nuam ngaingai lai nan ti cio dek maw.

Chin Miphun chung ah nu le pa kan i tluk ve ko timi a langhtertu (prove) ṭha ngai pakhat zong si kho men awh.. Kap thum in ruat usih law kap hnih nih cun ṭhat lei a sawh kolai dah.

Sunday 5 February 2017

David Thlacam le Kan nih Thlacam

David Thlacam le Kan nih Thlacam
===========================
2 Samuel 7: 18-25, 1 Chanrelnak 29: 10-16
* BAWIPA ka innchung khar hi zeidah kan si i hi tluk hin na kan dawt. Pathian cu thangṭhat si ko seh, Bawipa na lianngan hringhran, nangmah bantuk in Pathian dang an um lo. Na min cu a lianngan hringhran. (Pathian sin ah a hal lo Pathian nih a pek cia mi cungah lawmhnak a chim). 
*1 Chanrelnak 29: 10-16, Bawipa zeizong vialte hi na sin in a ra, na sin in kan hmuh cia mi na sin ah kan rak put ṭhan mi a si, Na min cu zungzal in zungzal tiang thangṭhat si ko seh, rumnak le lianngannak hi na sin in a ra, nang cu zeizong vialte a uktu na si, na kut in ṭhawnnak, thilti khawhnak kha na pek hna, ka miphun le ka fa Solomon nih na nawlbia an zulh i nangmah lawnglawng an lungthin dihlak in an i bochannak hnga cawnpiak ko hna. Pathian cu thangṭhat si ko seh.

Kannih Thlacam Ning
=================
Bawipa, kan i lawm, lam kan hruai ko, motor kan hawi nih an ngeih kei cu ka ngei lo motor ka ka cawk khawhnak hnga thlachuah ka pe, khua chung ah sifak bik kan si rumnak kan pe, facang kan pe, vaṭha le nupi ṭha ka pe, etc kan pe, na fa Zisuh min in kan in hal Amen..(hal kan ti rih)

Kan Zoh Hmanh lai
===============
David nih cun Pathian nih a cung i a tuah mi cungah khan lawmhnak biachim kha a biapi a chiah i hal lo in Pathian thangṭhatnak le conglawmhnak, hlorhnak, faaknak bia kha sau pi a chim, a hal mi pakhat cu "Ka miphun, ka tefa, le keimah nih na nawlbia cu kan lungthin dihlak in kan zulh khawh nak hnga fim kan chimh" timi a si, a miphun le a tefa nih Pathian an i tlaih i an thlah lonak kha a biapi bik ah a chiah, a si nain kan nih nihin zumtu cu lawmh bia chimnak in hal ah caan tamdeuh kan hmang.

Kan Bia Fun Hmanh Usih
====================
A ngai te kan ti a si ahcun thlacam timi hi hal nak in lawmh biachim tu a rak si deuh, (Bible ah Pathian mi hman pawl thlacam ning zoh chih in) kan hal ding cu amah Pathian ah kan i benh i Pathian ah kan i senghtlaih khawhnak tu kha hal awk kan si, Pathian he kan um Pathian ṭihzah buin kan nun ahcun thlachuah cu hal hau lo in kan hmu tinak khi a si 
Cu caah thla kan cam tik ah halcin, pekbawh, ṭhenh to, cawm awr, si lo in Lawmhthiam, thangṭhat thiam, Pathian thluachuah relthiam, nitin kan hmuh mi thluachuah Pathian sin chim ṭhan tu kha a si awk a si..

Nun Le Bia aa Zulhdawi a Hau!

Nun Le Bia aa Zulhdawi a Hau!
*************************
Mah nih tuah ve ṭung lo i mi tuah dingin va cawnpiak
Mah si ve ṭung lo i ma cu si na duh maw tiah mi va ti
Mah nih zulh khawh ṭung lo i na zulh lo ti hman
Mah nih hngalh ve ṭung lo i na hngalh lo..
Mah nih hmuh ve lomi, hmuh a hau eh tiah va au,
Mah nih pemh ve lomi, na pemh lo eh, pemh hau heiti, 
Mah ṭhat ve ṭung lo i ṭhatnak kong va au pi,,a ṭha ko, cawnpiak cu a sual hrimhrim lo NAIN ("nain" ka hman hih) kanmah nih kan tuah khawhmi, kan zulh khawhmi, kan sining a si mi, kan hngalhmi, kan hmuhtonmi, kan pemh i kan fianmi te kha midang nih an zulh i an tuah ve khawhnak hnga bia he nun he cawnpiak ah hmual a ngei deuh ving teh. Kanmah nih kan tuah ve ṭung lomi tuah dingin mi va cawnpiak len hi cu ṭhathnemnak a ngei hrimhrim lo hi teh timi fiang taktak in ka hngalh, a chungril tiang ka hmuh dih. Nun, sining, tuahmi le bia hi a rak i zulh hrimhrim a hau ko. Na tuah ve ṭung lomi mi va cawnpiak hna hlah na kaa lam baa men, zeitik hmanh zongah na bia a nung in mi thinlung ah rian a ṭuan lai lo. Naa nunpi vemi na chim ahcun na bia nung lai i nai thihpi vemi bia na chim cun na bia a thi peng lai. Cucaah na sining a si ve lomi, na tuah ve lomi bia na chim cun bia thi ka chim ti hngal ko..Nun le Bia aa Zulh a Hau,,

Kan Dawtnak

Kan Dawtnak

Na ka daw lo, na ti sawh i si ,Kan dawtnak hi
Hmathak sisehlaw, Manipure hmathak nak in a thak deuh lai
A ei cu chim hlah, na liah ahkhin na thin tiang a lin lai
Voksa sisehlaw, a thautuk nak ah na ei kho lai lo
Vom siseh law,  a hnik cuai 20 tlai mi si lai
Tlang hei si sehlaw, Everest tlang nak in a sang deuh lai
Rili hei sisehlaw, Pacific rili nak khin a ngan deuh hnga
Tiva hei si sehlaw, Nile tiva nak khin a ngan,sau deuh hnga
Rel thiam siseh law, na relthiamnak nih a phan hnga lo
Tlangval siseh law, na duhtuk lai i na ka kaltak diam hnga
Dawhnak khi sisehlaw, kum fachial miss universe a ngah peng lai
Phone si sehlaw, Diamond Rose iPhone 4 nak in a man faak deuh lai dakaw......

Hitluk kan dawt ko mi hi dakaw na ka daw lo na ti cu..

Tuak hmanh a mak awh..


Sipuazi in Kan i Daw

Sipuazi in Kan i Daw

Minung a tamdeuh hi a kan daw kho ve te ding lawng dawt kan hmang. Kanmah nak sifaak deuh cu dawt aa hlawh lo kan ti hna. Kan dawtmi hna, thil kan ṭhenh/pekmi hna poah cu kan duh ningin umter dih kan duh hna, an duhnak kan hmuh piak kho hna lo. Kan rak dawtmi hna nih an si thiam lo ruangah kan bia a kan el sual hmanh ah dawtnak hngal lomi minung tiah kan zai. Dawtnak hi a cawih in kan i cawi, kan dawtmi hna poah nih kan cham ve hnaseh ti kan duh. Sifaak nak in bawi le mirum kan dawt deuh hna, mihrut nakin mifim kan dawt deuh hna. Laimi cheukhat kan i dawt dan zong hi  sipuaizi dawtnak a si ko.


A ngaingai ahcun dawtnak kan timi cu kan dawtmi hna sin in ruahchannak ngei lo tein dawt khi a si. Dawtnak taktak nihcun dawt ai hlawh mi le hlawh lomi a zoh hrim lo. Kan bible ah Genesis in biathlam tiang an daw kho ding lawng va daw hna uh ti um ballo, nan dawtmi hna cu va uk hna uh ti zong um lo, dawt aa hlawh lomi cu va daw hna hlah uh ti a um bal lo. A ummi tu cu sifaak le khualtlung, nuhmei le ngakṭah va daw hna uh ti hi prophets le Moses nawlbia nih a chim cem mi a si. Thawngṭha pa 4 ah Jesuh dawtnak fiang taktak in kan hmuh.  Cucaah a fiang ngaimi cu mi kan dawt tikah a kan daw kho ve ding lawng dawt ding a si hrimhrim lo, a lohlak/thathut ruangah a sifaak mi zong dawtding, an lohlaknak kha biaceih piak ding kan si lo zeibantuk minung poah anmah lei thil ruahchannak ngei lo tein dawt dih ding kha Pathian duhmi a si. Kan i ruahchan awk pakhat cu kan tuahmi thil poah kha Pathian nih a philh lo i mi kan dawt hna ahcun a kan daw ve ṭhantu Pathian a um timi hngalh bu tein mi daw hna usih.

History of Christian Mission in Myanmar

History of Christian Mission in Myanmar
By
Za Biak Cung Nawl

1.      Introduction
Myanmar is a country that produces more rich natural resources than any others country among the Southeast Asia, there are a lot of historical places and public attractive cite in Myanmar where international tourists are enjoyed. This research will attempt to bring out the history Christian missions in Myanmar, and give an introduction to the land and its people, regarding socio-economic, religious, and political condition of Myanmar. However the prime focus will be the Christian mission.

2.      Overview of Myanmar
a.      Geography: Myanmar is the second largest country, after Indonesia, in Southeast Asia with 262,000 sq. miles of land area and a population of 53.7 million according to 2016 cencus[1]. Interestingly, Myanmar, a member of ASEAN (since July 23, 1997), is strategically located between South Asia and Southeast Asia and is geographically sandwiched between the two most populous nations in the world - China on the North and Northeast, and India on the Northwest. Other neighboring countries are Thailand on the Southeast, Laos on the East, and Bangladesh on the West.[2] The ethnic Christian minorities are located on all frontier or border areas.
b.      Economic: Myanmar’s economy, based on the kyat (the national currency), is one of the least developed of the region and is basically agricultural. Much of the population is engaged directly in agricultural pursuits. Of those who are employed in other sectors of the economy, many are indirectly involved in agriculture through such activities as transporting, processing, marketing, and exporting agricultural goods. Agriculture, forestry, and fishing together constitute the largest contributor to Myanmar’s economy.[3]
c.       Politic: As of 2014, the government of Myanmar is officially a unitary presidential constitutional republic under its 2008 constitution. Myanmar's government has a bicameral assembly of two houses and a president. In Myanmar's legislative houses, three-fourths of the seats of government are elected by civilians, and one-fourth are appointed by the military. Although the country's constitution was ratified in 2008, the first general election was not held until 2010. The first nominally civilian government was not installed until March 2011, with Thein Sein sworn into office as president. For the previous 50 years, Myanmar had been under military rule by a junta that wielded near absolute power.[4]
d.      Socio-Religious Context: Myanmar comprises of 135 national ethnic groups with eight major national ethnic groups: Kachin, Kayin, Kayah, Chin, Mon, Bamar, Rakhine and Shan. Bamar, the largest national ethnic group, constitutes 70%, Karen 9%, Shan 8%, Rakhine 5%, Mon 2.5%, Chin 2.5% and Kachin 2%.[5] Most Christians in Burma live in the ethnic Areas rather than the center division. In terms of population of religious adherents, the estimated percentage of Buddhists is 89%, Christians 6%, Islam 2.5%, Hindus 0.5%, and animists and others 2%. Among the Christian minorities, the Chin ethnic group is the largest, with 98% Christians of 473,000 Chin population on the hills in the Chin State and about 90% Christians of all Chin population of 1.5 million both in the Chin and other states. The Karen group comes second with 55% Christians of 1,431,377 Karen populations; Kachin group comes third with 36.4% Christians of 1.2 million. Although there is an increasing percentage of Christian population among non-Burman ethnic minorities such as Shan, Wah, Lahu, Lisu and Kayah, due to varied socio-political pressures, there is a decline in the number of Christians and churches especially among the Karen Christians today. Many from the predominantly Buddhist ethnic groups such as Burman, Mon, Rakhine, Shan and the majority Karen still strongly adhere to Buddhism.[6]

3.      History of Christian Mission in Myanmar
The existence of a Christian community in Myanmar can be traced back to the early 16th century. The first Christians who arrived in Myanmar were the Roman Catholic missionaries who came in 1554 to serve the Portuguese mercenaries. But they were rejected by the monarch and the people of that time. The proper history of Christian mission goes back to the appointment of two Italian Catholic priests in 1720. It was estimated that there were approximately 2,000 Christians who scattered all over the country by the last quarter of the 18th century.[7] Though the Catholic missionary came first in Myanmar, they fail in converting the Myanmar people and evangelizing the land that no much of their work is found in the history of Christianity in Myanmar. Therefore the work of Catholic missions would be omitted in this research here after.
a.      Protestant Mission in Myanmar 
The Protestant Mission was pioneered in 1807 by the English Baptist Missionaries, Richard Marden and James Charter, who came from Bengal (Serampore) in India to see the possibilities of a mission in the country. Marden did not stay long in Myanmar and was replaced by Felix Carey, son of William Carey. He and Charter studied the Burmese language, translated extracts from the Old and New Testaments into Burmese and compiled a Burmese dictionary and grammar. The London Missionary Society sent three more missionaries, Pritchett, Brain and the one whose name was not known.  After Brain died of illness, Pitchett abandoned the mission and left the country. Charter too gave up the mission activity and left for Ceylon.[8] Only Felix Carey remained in the land of Myanmar. Carey married an Anglo-Burmese woman, the daughter of Portuguese father and Burmese mother, and had two children. He was offered a position in the government affair to serve as a physician and a negotiator with England in India by the king of Myanmar Bodawpaya. Carey eventually gave up his missionary career and entered into the service of King. He moved out of the mission house in Yangon and left for Ava where the King lived. With his departure English Baptist Mission work was terminated.[9] The next Protestant group to arrive in Burma were Lutherans and Methodist churches. Salvation Army, Seventh Day Adventist, Assemblies of God, Church of Christ and Presbyterians came in the early part of twentieth century. Regarding the Anglican Church though there were Anglican chaplains in Burma as early as 1825 the founding of the church was dated in 1877 when the first bishop of Rangoon was appointed. The United Society for Propagation of the Gospel began its work first among the Burmese and then extended it to Karens and Chins.[10]

b.      American Baptist Mission
The most successful mission in Myanmar was the American Baptist Mission (ABM). The first American Baptist Missionaries in Myanmar were Adoniram Judson and his wife Ann; they started their journey by ship from United Sates of America on February 19, 1812 and arrived on July 13, 1813.[11] In the mind of Myanmar people, Adoniram Judson is the most important person the one who work hard the most for Burma people. Though there are some others missionaries beside Judson, there is none like him in term of his mission approaches and contribution.

4.      Profile of Adoniram Judson
Adoniram Judson, Jr. (August 9, 1788 – April 12, 1850) was an American Congregationalist and later Baptist missionary, who served in Burma for almost forty years. At the age of 25, Adoniram Judson became the first Caucasian Protestant missionary sent from North America to preach in Burma. His mission and work with Luther Rice led to the formation of the first Baptist association in America to support missionaries. On September 19, Judson was appointed by the American Board of Commissioners for Foreign Missions as a missionary to the East. Judson was also commissioned by the Congregational Church, and soon married Ann Hasseltine on February 5, 1812. He was ordained the next day at the Tabernacle Church in Salem.[12]

a.      Judsons Mission Approach
Judson used various means in his approach to mission, such as literacy, personal evangelism, educational mission and medical mission. Judson and his wife learned first Burmese language from a Hindu Scholar who left in July 1815 and later he found a new teacher, 47 years old Burmese native U Aung Min. Judson began to translate the New Testament into Burmese in January 1816. He also produced pamphlets, religious tracts, and booklets for his mission. He completed his translation of the entire New Testament into the Burmese language on July 12, 1823. This printing of New Testament was completed on December 19, 1832. The translation of entire Bible into Burmese was completed on January 31, 1834 and the first copy of the whole Burmese Bible came out of the Press on December 29, 1835. Judson also produced English Burmese dictionary which was completed in 1843. His commitment to literature was one of his great achievements to bring the gospel to the Buddhists.[13] In 1819 U Naw was baptized by Judson and the Lanmadaw Baptist Church in Rangoon was build and called later U Naw Baptist Church in honor of the first Christian convert in Burma. The first school was opened by Ann Judson in 1821 and in the same year the first medical missionary Dr. Jonathan Price and his wife also arrived from USA. [14]
His mission target was to win the Burmese King in order to convert him to Christianity. He hoped that the conversion of the King would pave the way for the people to become Christian but he fail and changed his method to others. Judson learned Burmese culture and wore a yellow gown in Yangon to indicate that he was a religious teacher, as were the yellow gowned Buddhists priests. He built a small zayat (public gathering) in Burmese fashion near public road where pedestrians and visitors could stop and hear the gospel. The Zayat then become a place where he could converse with visitors. He held first worship service at Zayat on Sunday, April 4, 1819 and fifteen adults and some children came for worship. Judson had so many visitors at the Zayat that he did not even have time for study. Even though Judson changed his mission approach he did not gain many converts from Buddhism. As he remarked later, “To gain a convert from Buddhism is like pulling the tooth of a tiger.” Judson and the Baptists missionaries began focusing on education in mission activities. They established mission schools. In 1823 the Burmese king invited the missionaries to settle in Ava, the then capital of Burmese king in Mandalay. The King was very much impressed by Prices medical skills and requested him to stay in Ava, the capital city of Myanmar. Medical work became one of the great contributions of early missionaries in Myanmar and medical practice was a great instrument of evangelism at that time.[15] Soon after their arrival at Ava the first Anglo-Burmese war broke out and Judson and Price were taken into imprisonment.  After 18 months Judson was released to act as interpreter in the Anglo-Burmese peace talks.[16] Adoniram Judson was unforgettable powerful man of God for the people of Myanmar for his contribution toward Burma Society, his mission approach or strategies are applicable even in the status quo, the way how he changes his mission method when he fail in doing missions is one of the best example that he left for the modern missionary.

b.      Adoniram Judson's Missionary Principles
  • He devoted himself to fully grasping the language and making the message of the Gospel (especially the abstract terms that that involves) understandable to the people of Burma.
  • He began to print tracts and Scriptures in the language of the country.
  • He worked on faithfully even though it took him six years to win his first convert.
  • He even visited a Buddhist service to learn how the meetings were conducted.
  • He tried to gain the approval of the Emperor to preach the Gospel in his country, but when that was refused he carried on regardless as best he could.
  • He recognized the importance of having a complete Burmese Bible that would not have to be revised within a few years.
  • He translated from the original Greek and Hebrew, not from a translation.
  • He saw mission work as a job for life, not for only a few years.[17]
  • He adopted the customs and way of thinking of the Burmese.


5.      Church Growth in Myanmar
By 1852 the Baptist Mission work in Burma was forty years old.  During this period Burma has passed through the three Anglo-Burmese wars.  First Anglo-Burmese war from 1824 to 1826 brought Arakan and Tenessarim under the British control. With the second 1852 to 1853 Lower Burma was added to the British section and the remainder of Burma came under the British rule in the third Anglo-Burmese war of 1885.  These wars and political changes caused hardships as well as opportunities for the missionary work in Burma.  During this period the church was consolidated in many areas.  Missionary convention was held and ideas on methods of evangelism were discussed.  Medical practice or the establishment of dispensaries was included as a means of evangelism.  The use of tracts in evangelistic work was considered to be of great use.  They also agreed that preaching should be held at stated times in the chapel, or in the rooms used for the chapel, but that this formal preaching should be supplemented by preaching in the zayat and from house to house in the villages.  Another important discussion was that there were then 117 churches connected with the Burmese and Karen Missions, with a membership of some 10,000 converts.  Yet there were only 11 ordained pastors.  Besides 11 pastors there were more than 120 national workers. So the ordination of more pastors was recommended to serve every church.  Also the need of more mission schools was also felt.  During this period the new Baptist compound was also secured in Rangoon and the center office was shifted from Moulmein to Rangoon again. The Burma Baptist Convention comprising all the American Baptist related Christians was organized in 1865 and was resolved to meet annually to transact business and to have fellowship with one another.[18] In spite of Christian persecution, the church in Myanmar grow rapidly by the grace of God that there are now more than three million Christians in Myanmar, making up 6.2 per cent of the population, compared to just 4.9 per cent in 1983 and it became the second largest population among others religious groups.[19] As mentioned early, Christian in Myanmar mostly belong to the ethnic minority groups and face a lot of persecution from the Buddhist Nationalists, sometime Christian are not allowed to worship, destroy the secret place such as where the Christian erected the crosses and the hull areas.[20]

6.      Christian Challenges in Myanmar
  • Christians in Myanmar have not found a way to communicate the gospel in a way that Buddhists readily understand. Therefore, we need to find a way to distinguish clearly between the teaching of the gospel and some Western accessories of Christianity. We must show grace and love in action.
  • ·         To make the gospel accessible, it must be presented in Burmese thought forms of life. This does not mean compromising the Truth; rather it is being sensitive in presentation when providing evangelism tract.
  • ·        Poverty, sickness, separation, alienation and deprivation are rampant among the people of Myanmar. The immediate needs of the people include: Where can they find the next meal? How can they avoid sickness? How do they get a job? How do they escape oppression?
  • ·         Until the Church understands the Buddhist mindset, they will not be able to play a significant part in the culture of Myanmar.
  • ·         All missionaries and expatriate Church leaders left Myanmar since 1962. Thus the training of national leaders for the churches is crucial to bringing the kingdom of God to the country.
  • ·         There are no employment agencies. Many people leave the country to work in neighboring countries. Installing Job Training Centre or Multipurpose Training Centers would be helpful to provide employment opportunities to young people in Myanmar and abroad for their lifes career.
  • ·         Burmese Buddhists are hospitable and generous by nature. Charity is a very strong value in their worldview and its ministry therefore to the Buddhists can be one of a good means of evangelism.
  • ·         There are many social development programs established by the intellectual Buddhists. Being involved in social work as a Christian is acceptable service for the Buddhists
  • ·         Churches in Myanmar, geographically remote and politically isolated, have long felt the pain of isolation. Christians in the country need to cooperate with churches abroad in witnessing gospel to the Buddhists.
  • ·         Medical work and educational ministry in small villages are still an effective means of evangelism to the Buddhists.[21] There are many more Christian challenges remaining in Myanmar, however those mentioned above are the major challenges that facing by Myanmar Christian today that need to give immediate respond.

7.      Prayer Requests
  • ·         Pray for the government to allow freedom of religion so that the church will be deeply involved in mission and evangelism to the Buddhists.
  • ·         The military regime seeks to destroy Christianity (which it calls “the C-virus”), yet faith keeps spreading.
  • ·         Christians are generally kept out of positions of power and influence. Military campaigns against Christian minorities are well publicized, and over 3,000 Christian villages have been burned out in the last 10 years.
  • ·         Churches are not given permission to register and are thereby considered illegal and subject to harassment.
  • ·         The expulsion of foreign Christian workers in 1966 left a young church to cope on its own with little mature leadership or infrastructure. Adversity, persecution and isolation have helped shape a resilient, enduring faith.[22]
  • ·         Pray for ongoing civil war between ethnic aims groups and Myanmar army, so that there might be peace, reconciliation, tranquility, equality in Myanmar.

Conclusion
There are several missionaries, who also came to Myanmar at the same period of Adoniram Judson and contribute their effort to the Myanmar people, however they work in a particular place and people that their name are not much describe in term of writing history of Christian missions in Myanmar. Adoniram Judson is the key person who motivated the people of Myanmar and revives the people both in spiritual and civilization. He contributed a lot to Myanmar society. It is interesting to study the history of Christian missions in Myanmar formerly known as Burma, because it teach the important of contextualization and how to do mission among others people and country and enrich the knowledge of Mission strategies. There are many missions’ methods and approach that used by Judson in Myanmar still applicable and appropriate to apply in the present context.







Bibliography

Bailey, Faith C.  Adoniram Judson: Missionary to Burma 1813-1850. Chicago: Moody Press, 1955.

Bawi Lian Mang, and Salai Za Uk ling. Religious Persecution, A campaign of Ethnocide Against Chin Christian      in Burma. Canada: Chin Human Rights Organization, 2004.

Dengthuama, and Theodore Lim.  An Overview of Christian Missions in Myanmar. Myanmar: Tahan Theological             College and Seminary, 2016.

Johnston, Julia H. The Life of Adoniram Judson: Missionary to Burma. Toronto: Publishers of Evangelical   Literature, 1887.

Internet Sources

Gin Tawng, Htoi. The Growth of Christianity in Myanmar, Posted on May 22, 2010. http://htoigintawng.over-            blog.com/article-the-growth-of-christianity-in-the-myanmar-50861672.html Access on January 13, 2017,             (2:00PM)

Gledhill, Ruth.  “Number of Christians in Myanmar growing in spite of threats from nationalist Buddhists”,             http://www.christiantoday.com/article/number.of.christians.in.myanmar.growing.in.spite.of.threats.from.n            ationalist.buddhists/92259.htm Access on January 13, 2017.

Ngun Ling, Samuel.  “A Voices of Minority Ethnic Christians in Myanmar”   http://www.cca.org.hk/resource/ctc/ctc02-02/ctc02-02e.htm Access on January 2, 2017. (9:00 AM Hours)

Za Go, Khup.  “A Brief History of Christianity in Myanmar”, https://sialki.wordpress.com/the-stories-of-zomi/a-            brief-history-of-christianity-in-burma/ Access on January 13, 2017 (1:35 PM Hours).

Myanmar Population 2016, http://worldpopulationreview.com/countries/myanmar-population/ Access on January   2, 2017. (10:00 AM Hours)

Myanmar Economy, https://www.britannica.com/place/Myanmar/Economy Access on January 4, 2017. (10:00 Hours AM)

What type of government does Myanmar have? https://www.reference.com/government-politics/type-            government-myanmar-850127c4b3bee6d0# Access on January 13, 2017.

Myanmar country profile, http://www.nationsonline.org/oneworld/myanmar.htm Access on January 2, 2017 (9:30 AM Hours)
Prayer Challenges for Myanmar, Operation World.