Piantharna leh Chhandamna Chungchang

PIANTHARNA LEH CHHANDAMNA CHUNG CHANG

                                                                                                                                            - RE Ralte

Hman deuha chhuak The Revival Weekly -a Pu PC Biaksiama ziak lehkhabu Chhandamna Ropui tih ka bihchiannna kha rinaiin miten min lo hlutsak avangin ka lawm hle a. A ziaktu ngei pawhin rei  rial lovin ‘rejoinder’ a rawn chhuah nghal a; thu awmze nei sawia min ngaih ve vang niin ka hria a, a chungah lawmthu ka sawi hmasa a ni. A sawi hnuhnung zawk zawk pawm mai zel lovin lehkhabu ziaktu leh review-tu thusawi tum zir chiang duh tan chuan a lehkhabu ngei leh review leh rejoinder te hi chhiar kawp ila thil awm dan a lang chiangin thuthlukna fel tak kan siam thei maiin ka ring. A la chiang lo a nih chuan Commentary changtlung zawkte en ila. Amaherawhchu, kan thil lo sawi tawhin a kaihhnawih pawimawh tak nia ka hriat thenkhat han sawi leh thain ka hria.

Kan thu chai dan hi

Ka review-ah khan sawi tum lam uar luatah lehkhabu ziaktu thin khei zawng tawngkam ka lo hmang nual a ni tih ka hria a, pawi ka tiin ngaihdam ka dil nghal a ni. ‘Character assassination’ ang ema min puh kha chu a dik hlel deuhvin ka hria. Amah ni lovin a thu ziak kha ka beih chu a ni. Zoram literary circle-ah tawngkam dengkhawng tak tak kan hmang tawh ngai lo a nih chuan, hmang lo chhunzawm zel ila a duhawm. Chin loh tur nia ka hriat te pawh ka han thawh ve nghal mai teh ang.

(i) Thuziak (literary work) a lo awm reng rengin a ziaktu nihna (a hausa emaw, pachhia emaw, fing emaw, fing lo emaw, lehkhathiam a ni emaw ni lo emaw) aiin a thuziak thuken ‘content’ kha a pawimawh zawk tih hriat a tha. A ziaktu hi mipa nge hmeichhia, BD nge M.Th tih vel a pawimawh ber lo (BD/MTh an nih vanga hmuh thlarau loh ngawt tur pawh a ni chuang lo). Chanchinbua thuziaktu tam zawk hi an nihna hre lova lo chhiar thin kan ni. Mi hming ziak danah te hian buai buai loh tur ni awm tak a ni. Kei pawh hi kan mi ropuite T. Sailo, P.S. Chawngthu, L.R. Colney tih te dungthula hetianga inziak ve mai ka ni e (an ni angin ropui lo teh mah ila).

(ii) Sapin ‘labeling’ an tih ang chi hi chin loh atan a tha. Theological labeling phei chu a pawi viau thei.  An Pathian Thu zirna hmun atanga an theological position ngaihruat sak ngawt phei chu a fuh lo ngawt ang. An thusawi engnge ni tih hmaa “Bible aia mithiam ngaisang,” “thlarau mit keu lo,” “humanism-in a hneh” tia inpuh nghal chawt mai hi a ‘professional’ lovin a puitlin loh thlak hlein ka ring. Tunlai evangelical theologian thawh hlawk berte zinga mi Alister McGrath hi Oxford University-a zir chhuak leh thawk mek a ni a, evangelical statesman an lo tih mai John Stott-a hi Cambridge chhuak a ni bawk. An zirna hmun avangin an ‘liberal’ ngawt lo. An thuziak ‘content’ a pawimawh zawk. A nihna takah chuan khawi lai ‘khurbing’ deuh thaw theological college atanga rawn evangelical firfiak em em ai chuan, khawvel pawhin a zah phak hial zirna hmun atanga ‘evangelical’ chhuak chuan a thawh hlawk viau zel a ni mai awm asin.

Kei phei hi chu ‘conservative,’ ‘reformed,’ ‘evangelical,’ dik tak niin ka inhre ve tawp a. PCI Thurin leh Westminster Confession hi ka pawm piah lamah tunlai evangelical pawm tlan The Chicago Statement on Biblical Inerrancy leh The Lausanne Covenant an tih te pawh kha ka pawm a ni. Pu Biaksiama lehkhabu ka bihchiannaah pawh khan, a chik duh a nih chuan, mainline commentary te hmang lovin tunlai ber evangelical kut chhuak hlir ka hmang a nih kha (liberala min puh hlauvin). Ka tum ber chu, a thu vuakthlak leh hrilhfiahna thenkhat kha evangelical perspective atang pawha a ‘tling’ vek lem loh zia tih lan a ni.

(iii) Pathian Thu sawi leh chai nikhua a, mahni tanfung tihngheh nana ‘thlarau hriattirna’ tih emaw, ‘var pawh bik’, tih emaw ‘thlaraua hriatna,’ tih emaw; midangte, ‘thlarau lam a, aw, b chang fiah ve lo’ anga puh ching kan awm chuan sim a tha ngawtin ka hria. ‘Chanfiah’ (experience) hermeneutic hi Pentecostal/Charismatic zia, Dispensational theologian ten an mil loh zawng tak a ni.  Chanfiah aiin nun fiah kan mamawh tawh a nih hi. Mite hmuhpui ve lem loh, “Kan vengah chuan…” han tih hram ang vel hi a ang. Hetiang hi ‘low-level arguments’ –ah ka ngai. Thlarau chuan Bible min pe a, hriat thiamna leh ngaihtuah theihna min pe bawk a; Mite pawhin an chanfiah ve theih Pathian Thu chu kan zawng tlang mai zawk a ni.  

Kohhran lo inzirtir tawh dan leh mithiam keini aia resource leh experience ngah zawk te, leh ngaihtuahna pawh fing leh fim zawk, Bible Pathian Thu a nih zia pawm bawk si te, ngaihdante hi hnualsuat ngawt turah i ngai lo hram ang u. Tin, Thlarau nun lama puitlinga inngai a midangte chaldelh kan nih phei chuan Lal Isua style kan hlat ngawtin ka ring. Isua chuan zirtirten an lo hnawl naupang mawl tak takte kha Thlarauah chuan an sang berah a puang a nih kha maw.

(iv) Kan thuziak ‘genre’ kan hriat chian a tul.  Propaganda anga mi hnehna tur a nih chuan eng thu pawh pawma sawi chhawnga, mahni duh zawng leh sawi tum atana tangkai chuan uar thei tawpa uar chi kan nih chuan midangte min lo dawnsawn danah pawh lungawi mai a that hmel a ni. Evangelical te tihsual thin chu, a tangkai dawn phawt chuan a dik leh dik loh pawh chhut lovin ‘information’ kan hmuh ang ang hman kan tum mai thin hi a ni. Academic tak tul kan ti lo a nih pawhin scholarship dik tak angin thu (idea) thial sawm a, pai tawih a, a pawm ve loh ngaihdan thlenga thial a, thuthlukna fel tak siam thei chu, ‘mithiam’-a chhiar tlak a ni ang a, a thu pawh rin ngam tur a ni ang. Evangelical perspective atanga kan thlir a nih pawhin ‘evangelical options’ (a tlem berah reformed, dispensational, Pentecostal/charismatic) hrang hrang tal kan thlir ve thin a that ka ring. Kan theology khawhawiin evangelical chhungkua chauh pawh a hawl kim thei tawh lo a nih chuan inenfiah a ngai hle-ah ka ngai.

(v) Bible hi ‘dik lo thei lo’ anga kan ngaih vang ngawt hian kan hrilhfiahna hi a dik a ni chuang lo. Hetianga ngai theuh theuh karah hian debate pawh a na viau thei tho a ni.   “Bible-in a sawi ang anga pawmtu ka ni,” han tih theih hi a ropui, mahse heti lama ngaihtuahna hmang tam lem lote hneh theih dan tawngkam pakhat ni ve maiin a lang. “Bible-in a zirtir nia ka hriat ang ang hi ka pawm dan a ni,” ti ila kan dinhmun hi a kawk zawk tlangpuiin a him zawk ngei ang. Bible-in a zirtir nia kan hriat chung changah chuan ngaihdan a inang kher lovang a, chutah tak chuan Bible text kha dah chung nung-in, kan ngaihdan aia Bible ngaihdan ngai pawimawhin kan ‘interpretations’ te chu kan kan insut tir ang a, kan kal sualin ka ring lo.  ’Correctly interpreted Scripture,’ ni lovin, ‘Scripture, as correctly interpreted,’ a tih hi a him tawk hlein ka hria.

Piantharna, Chhandamna leh Bible

                Piantharna awmzia hi kan hriat chian loh avangin kan uar ta mah mah a ni lovang maw? Piantharna-ah chuan, ‘Thlarau Thianghlim hnathawh avangin mihringin sual simin Lal Isua Krista chu rinnain a zawm a, chu inzawmna chu Isua Krista Lalpa leh Chhandamtu a nih zia pawmna-ah a lo lang chhuak a, thiltihin a rah chhuak thin,’ a ni. Hetiang piantharna hi hriat theih tirh atangin mi thenkhatah chuan a awm ve mai thei a. Tin, mimal nunah thlarau lam harh tharna emaw, inhlanna ang emaw, fiah thar ta uar ang emaw-in a thleng thei vek. Khawvel Evangelist lar Billy Grahama nupui Ruth Bell-i chu China-a Presbyterian missionary fanu a ni a. A hranpain ‘piantharna’ a nei chuang lo. A tir atangin ‘a hmuh leh a hriat te’ kha a awih mai a ni. A vuina-ah a pasal, tunlai khawvela Piantharna thu sawi nasa ber pakhat chuan a nupui chu, “The best Christian in our family,” a ti tawp mai a ni.

Piantharna boruak hian Mizo Kristiante min chiah hneh tawh zia chu hriat hmaih chi a ni lo a. Mi tam tak he piantharna ‘experience’ nei ding chhuak an awm. Mahse kan uar luatah Bible-in a tum loh thleng thlenga uarin kan kal sual thei ngei niin kei chuan ka hria. Isua Krista tih tak zeta ringtu hi ‘piangthar’ chu a ni mai a. Bible concordance han en la ‘piang thar’ tih tawngkam hi vawi thum bak i hmu lovang. Johana 3:3, 5 leh I Peter 1:23 te kha a Greek-ah pawh a la hrang leh nghal (Johana- anothen, I Petera-anaggennao). Lal Isuan mipui zinga thu a sawi lai khan keini ang hian ‘piangthar’ tih tawngkam hi han hmang ngai miah lova. A hmanna pawh kha ‘theological exercise’ ang deuhvin thil hrethiam chin tura ngaih sakhaw hruaitu Nikodema a mala a counseling tumah chauh khan a ni. Paula pawh khan a hmang ngai lo aniang a lehkhathawnah te hian kan hmu miah lo. Peteran a hman dan pawh hi “In piangthar tur a ni,” (prescriptive) tih lam aiin Isua ringtu an nih zia sawi nan, “…piang thar in nih tawh kha..” (descriptive bawk) tih lam a ni. Jakoba leh Hebrai ziaktu phei chuan chang ve ngeia inhria, nuna lang chhuak si lo hi dik an ti lo hle tih a lang. Lal Isua leh zirtirte khan he khawvela  an ‘public ministry’-ah khan tunlai Mizoten thlarau nuna kan innghahna sawifiahna atana ‘piangthar’ kan tih tawngkam hi an hmang ve ngai lo tih chiang takin thu kan titlu thei a ni.

                Pu Biaksiama khan ‘piang thar’ tih sawina tawngkam tia lak chhuah a rawn nei nual mai. Piang thar sawina anga ngai duhtu chuan a ngai thei tho ang. Mahse, a chang rawn vawrh chhuahahte khan ‘piangthar’ tih chu a awm lem lo. Biblical Theology kalhmang kan man pawh a tha khawp mai. Isua khan ‘rinna’, ‘sual sim,’ ‘khawvel thil thlak hlelh loh,’ ‘kraws put,’ ‘engkim kalsana amah zui,’ ‘hmangaih zawk dang neih a theih loh,’ ‘a ram leh a felna zawn hmasak,’  thu leh a dang dang a sawi thin. ‘In pianthar chuan vanram in kai ang, in sual leh a nih pawhin in pian thar tak tak chuan in chhandamna a bo tawh lovang” tih lam ni lovin.  William Booth-an, “simna tel lo piantharna,’ lo awm tur ang hi kan sawi fo ang tih a hlauhawm.

Zirtirte pawh khan – ‘simna, rinna, Kristaa nunna, thiamchantirna, tihropuina, Thlaraua pian, ngaihdamna,…etc.’ te an sawi zau viau mai. A pawimawh em em vek. Hnawl chi a ni lo. Isua Krista rin, sual sim, Amaha nunna neih, Thlarau Thianghlim tanpuinaa pian, A hnung zui, Sual ngaihdamna chan, Fa nihna chen,” leh a dang dangte hi ‘Thuthlung Thar style hian i uar mai ang u’ hmiang. Bible hi kan ngaisang a nih chuan a a thuchah Thlarau Thianghlim hnathawh avanga, “Chhandamna chang tura sual sima Isua Krista ringa, a hnungzui” hi uar ila ‘piang thar’ tih vocabulary tel lo pawhin kan ‘biblical’ em em a ni, ka tihna mai a ni. Piantharna vocabulary kan ui tlat hi a awmzia kan man loh vang a ni zawk thei ang.

                ‘Rinna-a Krista zawm nun’ kan uar chuan piang thar tak tak si lo, piang thara inngai a, ngaihthat ve ringawt ang chi hi a dik loh zia a lang uar mai ang. Pianthar ‘one-time experience’ hi kan uar lutuk chuan piantharna tak tak lovah mi tam tak Setana bumin lungawi mai ang tih a hlauhawm a ni. Bible-in Chhandamna hi vawi khat thil angin a sawi der si lo va. Mi tam tak chuan kan hre sual a, kan zirtir sual tawh a nih hi. Piantharna chu ‘spiritual experience’ chi khat, vanram kaina ticket ang deuh, chu chu kan lo experience ve tawh chuan chianga inngai mai. Simna leh Krista hnungzuina tak tak (Thlarau Thianghlim hnathawh) awm si lo nun hi a hlauhawm a ni.

Tawnhriat chi hrang hrang  (var hawk, zan hawk , fiah uar, tah zawih zawih, hlim tak em em, muan siai siai, etc., ) tih ang reng hi chu eng kawng kawngin emaw a neih theih.  Hlimna te pawh hi ‘religious phenomenon’ pakhat a ni ve. Ngaihthat pui em em tur pawh a ni lo (a tha lo tihna ni lovin). Kan sawi tawh ang khan, ‘one-time experience’ hi chu Setana bumna pawhin mak danglam leh pui takin kan nei thei em em ang. Mahse Isua Kristaa nunna neih tak tak awmzia chu sual sima Amah ringa a hnungzui hi a ni tlat. Chu nun chu kan neih chuan a tak kan chang a, Setana bumna a ni lo tih a chiang a ni. Chu chu Amah ngei he khawvela rawng a bawl lai leh Tirhkohte khan an sawi a, an zirtir a, ‘piang thar’ vocabulary kha an uar lo a ni. He ‘one-time experience’ neih avanga Thlarau lam dinhmun chu him ta vang vang anga kan zirtir dawn a nih phei chuan fimkhur a ngai tak zet a ni.

                Piantharna hi a awm ngei a, induhsak tur pawh a ni. Misual piang thar ta nun tluka hmuh nuam hi a vang hle awm e. Sualna chi hrang hranga inhman hmasak khera pian thar a ngai lo. A tir atangin a pianthar theih. Piantharna thu hi kan sawi zel ang. Chu chu Chhandamna nena inzawm tlat leh vawi khat thila fel vek ni lovin, ‘sual sim’, ‘Isua rin,’ ‘Isua hnung zui’ thu a ni. Thlarau piantharna chang tak tak chu Pathian chauhvin a hria a, keini mihringte chuan a nunah kan lo hmu ang. Chu chu simna, rinna leh Kraws pu nun-in a rawn lang chhuak mai dawn a ni. Tlang chhipa khaw awm chu thuhruk theih a ni si lo. A ‘index’-ah a lan si loh chuan ngaihthat chi a ni lovang, ka ti a nih hi.

Han sawi belh hlek ila. Piangthar tih tawngkam hi a tam thei ang berin Bible-ah vawi 3 kan hmu a, ‘kristian’ tih hi vawi 2 kan hmu. Chuvangin, Bible-in a ngaih pawimawh chu ‘piang thar’ intih emaw, ‘kristian’ intih emaw lam ni lovin a Thuthlung Thara vawi 269 (disciple – English Bible-ah) kan hmuh a ‘zirtir,’ a ‘zuitu’ kan nih hi a ni. ‘Zirtir’ chu a hnungzuitu tihna a ni a. Hei hi Matthaia 28:19-20-a van a lawn dawna a thuchahah kan hmu, “…hnam tina mi zirtirahte siam ula….thu ka pek zawng zawng che u pawm turin zirtir rawh u…” a ti a nih kha. A rilru-a awm lian ber chu hnam tina mite a ‘zirtir’ (disciple) an nih kha a ni e.

Harhna emaw, hlimna emaw, lam emaw, rik huk, tah zawih zawih, a sawi lo. ‘Piangthar’ tih tawngkam a hmang bawk lo. A zirtir, a thupek zawmtu nih erawh chu simna leh rinna-in a intan a, chu chu piantharna a ni bawk, piangthar nunah chuan Thlarau Thianghlimin hna a thawk chhunzawm zel a, Lalpa Isua ‘zirtir’ ni turin a  thih thlengin a tang thin. Heng thute hi Mizo Kristianten kan hriat thar a va han tul tak em! Chhandamna kawng short-cut ang hiala ‘piantharna’ kan han uar ta mai chung chang hi sawiin Dallas Willard-a chuan “’The Great Commission’ pawh hi ‘The Great Omission’ a ni hial tawh a ni,” tiin lehkhabu chhiar manhla tak The Great Omission tih a ziak a ni.

Piantharna/ringtu nun, ringtu chak/chak lo hi then hran chi a ni dawn em ni?

Tawngkama kan sawi hrang lo thei lo a nih pawhin, ‘piantharna’ leh ‘Kristian nun’ hi ngaih hran miah loh tur a ni. Chhandamna changtua Thlarau Thianghlim hnathawhah chuan a kal kawp vek. Chhandamna-ah hian pianthar leh Kristian nun hi a hrang thei lo. Bible-in a sawi lo. Chhandamna chu thiamchantirna, tihthianghlimna, leh tihropuina inbelhbawm vek a ni. Mihring tawngin a daih loh avangin kan sawi hrang mai mai thin. Chhandamnaah chuan ‘pianthar’ leh ‘ringtu nun’ hi thil pakhat inzawm reng a nih zia hi piangthar tak tak chuan a ‘changfiah’ ngei ngei ang. Sawifiah tum luata Kristian ‘tha tluang pangngai’ leh Kristian ‘awm tha duh lo deuh’ then hran thiam vel hi Bible piah lama thil hrilhfiah thiam ho tih dan ni awm tak a ni. Bible-in mi chak deuh leh chak lo deuh tan tehfung (standard) engmah a siam hrang lo.  A thupek chu mi zawng zawng tan a ni vek a, a thutiam pawh amah ring duhtu zawng zawng tan a ni bawk. Pathian khawngaihnaa nung leh che chauh kan ni. Khawngaihnaa khawngaih leh chhawnna dawng vek kan ni mai e.

He thu hi, “Tha famkim lo chu piangthar a ni thei lo,” tihna lam a ni lo a. Kan nih dan tur ni lo hi kan tam em em tih chu a chiang. Amaherawhchu, kan nuna Pathian duh dan kan tlin loh hian chhuanlam tur engmah kan nei lo va, Mihring chak lohna mawhpuh ngawt loh tur. Kan sual vang a ni mai. Mihring kan famkim loh zia hi mahni insawimam leh ngaihthat nana hman chi a ni hauh lo; midangte chunga dawhtheihna leh ngilneihna atan chuan a tha awm e.

Catholic kohhran chuan ‘ringtu pangngai’ leh ‘mithianghlim leh puithiam’ te hi an then hrang a, Pentecostal lam chuan ‘thlarau baptisma chang’ leh ‘chang lo’ an then hrang thin bawk. Tin, dispensational zirtirna tam tak chuan ‘Kristian tisa’ mi leh ‘Kristian pangngai’ hi an then hrang thlap a ni. Ringtu nun sawi nana hetianga then fel et hi remchang mah se Bible-in a sawi dan a ni lo tlat mai. Reformed zidingin Kristian nun an sawi dan a ni ngai lo. Ringtute chak dan chu a inang lo ngei a, thlarau nuna hniam hun pawh a awm a ni. Mahse Krista zara Thlarau Thianghlim hnathawha nunna nei theuh theuh sang bik leh bik lo awma ngaih loh tur a ni. Chauh hun a lo awm pawhin tho thuaia tan kan lak a ngai thin. Tunlai Reformed evangelical theologian lar ber pakhat Wayne Grudem (Trinity Evangelical Divinity School Professor of Biblical and Systematic Theology) chuan he ‘Kristian then hran’ chung chang hi ti hian a sawi, “…. New Testament itself teaches no such two-level or two –class Christianity. ….It is hard to avoid the conclusion that the two-level or two-class view taught by all of these groups throughout history does not have a solid foundation in the New Testament itself.”

He thu hi a pawimawh khawp mai. Dispensational leh Reformed danglamna tak pawh a ni awm e. Kum 1918 daih tawh khan Lewis Sperry Chafer-an He That is Spiritual tih bu a chhuah chuan boruak a nei hat mai. A hmaa an la sawi ngai miah loh Kristian ‘tisa mi’ leh ‘thlarau mi’ a rawn then hrang ta a -  “Kristian ‘tisa mi’ chu a nun danah chhandam loh mi nen an danglam chuang lo,”(The ‘carnal’ Christian is…characterized by a ‘walk’ that is on the same plane as that of the ‘natural’ [unsaved] man) tiin. Princeton lama Reformed theologian mihrang B.B. Warfield-a thin a khei zar mai a ni awm e. A lehkhabu a review sakna-ah chuan Kristiante chu sualin hneh fo mah se, “The remainders of the flesh in the Christian do not constitute his characteristic. He is in the Spirit and is walking, with however halting steps, by the Spirit; and it is to all Christians, not to some, that the great promise is given, “Sin shall not have dominion over you,” and the great assurance is added, “Because ye are not under the law but under grace.” He who believes in Jesus Christ is under grace, and his whole course, in its process and in its issue alike, is determined by grace, and therefore, having been predestined to be conformed to the image of God’s Son, he is surely being conformed to that image, God himself seeing to it that he is not only called and justified but also glorified. You may find Christians at every stage of this process, for it is a process through which all must pass; but you will find none who will not in God’s own good time and way pass through every stage of it. There are not two kinds of Christians, although there are Christians at every conceivable stage of advancement towards the one goal to which all are bound and at which all shall arrive.” Then hranga ngaithiamna nei mai lovin, kan phak chin chin atanga hmasawn theuh tur kan ni e.

Vanram kai lo tur list chung chang

                Van ram kai lo tur list I Kor. 6:9, 10 kan hmuh chung changah, rejoinder-a a rawn insawifiahna ang hi pawm lohna chhan tur ka nei lem lo. “Pianthar hma leh pianthar hnu nun inthlak danglam,” sawina tih hi a bu-ah khan a awm si lo! Ngai pawimawh lo a ang em a ni. Bible lah chuan a ngai pawimawh em em si a. Hei hi kan hriat duh chu a ni - Rin hma dinhmun hi ringtu dinhmun-ah la lang zel sela Chhandamna changtuah a ngai thei ang em? “Lang chhunzawm zel mah se kan thlarau lam dinhmunah chuan ‘tlenfai, tihthianghlim, thiam chang’ kan ni tawh,” (antinomianism ka tih chu) tih hi a lehkhabu khan a thluk dan nia ka hriat avangin tilai thu hi ka rawn khawrh chhuak ta a nih kha. He kan nihna hi kan lo pawm mai ni lovin, ringtute nunah chuan a lang chhuak ngei tur a ni a, rinna dik chuan ‘chanfiah’ ram mai duhtawk lovin ‘nun fiah’ ram a thlen thin tih hi Bible zirtirna ka sawi tum tak chu a ni e. Hetianga min pawmpui chuan inhnialna tur a awm lovang a, ka lo man sual a nih loh pawhin a lehkhabu khan a sawifiah lo a ni ang.

                He bung (I Kor 6) pumpui hi thliar fel kan tum leh lutuk chuan kan buai reng ang. A thupuiah pawh ‘ringtu unaute nena thubuai’ tiin Mizo Bible-ah chuan an dah ngat a ni. Kan fiah mawh em avangin Lehlin Thar hi han ruai chhin ila: “Thubuai nangmahni zinga awm thin hi, Kristian nunah in tling lo let der tihna a ni. …Mi dik lote chuan Pathian ram an chang thei dawn lo tih in hre na nge? Bumin awm suh u….” (7-9a) a ti tawp mai a ni. “Ram hlui zia in ziaa a la lan zel chuan ‘chance’ in nei lo ve. Chang fiah mai lovin nung fiah rawh u,” a tihna ni berin a lang, tichuan 12-20-ah Kristiante zalenna thu sawiin “Mahni ta pawh in ni tawh hlei nem, mana lei in ni tawh asin; chuvangin in taksa hian Pathian chawimawi rawh u,” tiin command (duh thlan theih loh) a pe ta a ni.

                A lehkhabu thluk dan nia ka hriat hi tisual lutuk lovah ka inngai. ‘Thupui keu hawnna’-ah khan ti hian a ziak, “Mi an thiltih sual lai ngeiin, an sim leh hmain thi ta se vanramah nge an kal ang hremhmunah? He zawhna hian thiltih thata chhandam a, tih that lohva boralna a kawk a. Rinna avanga khawngaihnaa chhandamna hi a thelh hmiah. Thil sual titu mitthi khan a dam laiin Isua ringin, Pathian chatuan chhandamna a lo chang tawh em? A thih chhan kha Pathian hremna ni ang se, a thlarau chu Lalpa hnenah a kal ang…” (xv).

Phek 11-ah, “Thil tha tih chhung chauhva chhandamna, tih that loh hleka bo leh mai thei hi Bible zirtirna a ni lo. Pathian mizia a ni bawk hek lo. Kan ngaihdana mi tuemaw a tluk avanga a chhandamna bo leh mai thei anga ngaihna hian misual nung tlak lote tana Pathian khawngaihna tehsen rual loh hi a hmusit tlat. Pathian thil phalzia a hmu pha lova, amah angin Pathian chu mi uikawm leh rilru zim ni ve tura a dah vang a ni. Midang sualna hmu lian, mahni sualna hmu thei tlat lo, midangte chhandamna chu bo thei, mahni chhandamna erawh chu bo ve lo tur anga tha bika inngaihna (self-righteousness) rilru chapo atanga lo chhuak a ni. …thil tha pui puite hi chhandamna atana tling an ni reng em? Pianthar tawh hnua chhandamna vawnghim thei tura tling zo an ni hlawm em? Chuti ni se ‘thiltiha chhandamna,’ Dan thiltiha thiamchan tumna, Paulan a hnawl ang chi kha kan ring dawn tihna a ni dawn asin” (11).

 Hetiang a nih avang hian a awn lam nia hriat a awl a ni. Phek 13-ah, “inngaih hmang, zu ruih hmang, mi hau hmang etc., ….nunphunga hmang khawpa chutiang suala cheng tlat te,” chu Chhandamna chang lo tur an nih thu a fiah takin a sawi. ‘Piangtharte chu hetiang hian an awm tawh ngai lova hetianga la awm te chu piangthar an nih a rinawm lo,’ han ti phal law law se dik kan ti tlang ni mai tur.               

Nihna anga min dawr lova, nih anga min thlahthlam lotu - Khawngaihna

Rinna avanga khawngaihna chhandam awmzia hi kan hai ta hial nge ni a, rinna leh thiltih inzawmna leh ringtu-a Thlarau Thianghlim hnathawh hi kan man fuh lo zawk? (PCI Thurin chung chang kan sawi hunah a fiah beisei ila).Mi tam takin Pathian khawngaihna awmzia hi kan man thelh tih a hriat a. Simna leh Rinna-in kan thleng emaw, kan hlawh chhuak emaw ti deuh mai kan awm. Kan ti chiah lo a nih pawhin hetiang zawnga thluk deuh kan awm thin. Sim ringawt mah ila, ring ringawt mah ila, Pathian khawngaihna tel lo chuan engmah a ni chuang lo. Simna leh rinna ringawt hian chhandam turin engmah a thawk chhuak zo lo a.  Kan sima kan ring hi Pathian khawngaihna vanga Thlarau Thianghlim hnathawh kan chunga thleng a ni zawk a ni, chu chu chhandamteah chuan hmuhin a awm zel thin.

Tin, thenkhat chuan Khawngaihna hi an dah san em avangin mihring nun hi an hmuh kan mai thin. Mihring thiltih sawi bo hi ‘thlarau’ riau-ah an ngai a. Pathian khawngaihna chuan kan nun hi eng vaka ngai ta lo hialin an hria. Chhandamna chungchanga nun ulukna leh pawimawhna sawi thinte chu thiltih chhuang ang hialin an hre thin. Heng mite hi chuan pianthar hma leh hnu taksa nun kha danglam tehchiam lo mah se rinnaa Isua Krista pawmtu chu chhandam ni tho turin an zirtir. A pawi hle a ni. Khawngaihna chuan kan nihna angina min dawr lova, kan nihna pangngaiah min dah lo bawk. Khawngaihna chu kan taksa nun en kan a, min chhandam ta tho tho a ni lo tih i hria ang u. Khawngaihna chuan nun thar min pein, mahni inphata nitin Kraws puin Krista min zui theih tir zawk a ni.

Khawngaihna chu ‘phu loh/ thawh chhuah loh malsawmna’, tling lo misualte chunga Pathian duhsakna lo thleng a ni. Misual chuan a thawh chhuah reng reng loh, a neih phak reng reng loh chu a lo dawng tawp mai a ni. Hetah hi chuan simna leh rinnaa thleng a awm tawh lova, suala nun zui zel theih a nih leh nih loh a buaipui tawh lo. A nun hlui leh kha Khawngaihna a dawn kha a inthlauvin a inpersan lutuk a, a dawngtu chuan a luh chilh mai thin. Fapa tlanbo khan chu khawngaihna chu a dawng chiang khawp mai. A pa hnena a let lehna khan chu khawngaihna chu a thlenga, a lei a ni lova; nuam tawl zel chungin a pa fapa a ni thei tho pawh a ni lova (a nuam tawl zawng zawng ai khan a Pa-in a vur malsawmna zawng zawng kha a duhawmin, a ropui zawk fe tawh si). Kha fapa sual, mahni pa leh unau tlanbo santu, ama inhriat danah pawh chhiahhlawh pakhat dinhmun pawh sang tak ni tawh khan KHAWNGAIHNA avangin fapa nihna, kawr mawi ber ber, zung bun, ruai ropui thehsak a dawng ta a nih kha. Ringtuten thlarau lam malsawmna tinreng kan chan – fa nihna te, ngaihdamna te, thiamchanna te, thianghlimna te, ropuina te, etc., zawng zawng hi Pathian khawngaihna chu a ni. A fa nih tawh hnu-a kan sualnate en kan zelna a ni lo va; a pa in atanga tlan chhuah leh pawhin a fa nihna la chen zel theology a ang lo a ni.

Pa leh a fapa indawrnaah khan fapa tlanbo sualna zawng zawng kha buaipui a ni lo. Pa-in a hriat reng sak lo va, kha mi a innghat khan a dawr lo; keini pawh kan sualna zawng zawng kha min en sak tawh lova, A fapa inthawina avangin a fa atan min pawm mai zawk a ni e. Chu chauh pawh a ni la ni lo. Kan nih angin min pawm a, kan nihna anga awm reng tur chuan khawngaihna min pe hauh lo mai. Kan nihna hlui kan kalsan theih chhan chu kan pianthar hma ang lovin Awmpuitu kan neih tak vang a ni. Zakhamna Thlarau Thianghlim, tinungtu leh zirtirtu chu min pe a. Piangthar zawng zawngah chu chu a awm ang. Chuvang chuan vawiina Kristian nuna kan thiltih hi kan chhuang lo, a chhan chu khawngaihna vang chauha chhandam kan nih kan hria a, keimahnia Thlarau Thianghlim hnathawh chhunzawm zel avang chauha Kristian nun nei thei kan ni.  Hei vang hian alawm, kan nunah leh, ringtu zawng zawng nunah, kan rinna chu thiltihin a rah chhuak ngei ang tih kan hria. Piangthar leh piangthar lo, midangah leh mahnia inhriat awlsamna ber chu Thlarau Thianghlim ni lo thildang – zu, drugs, hurna, sum, chapona, etc,. hian kan nun a thunun em? tih hi a ni. Thil dang min control tlattu a awm a nih chuan, mi hriatah kan hmai mam viau mah se, Chhandamna kawngah chuan ngaihthatna chhan tur a vang hle ang.

Heresy chung chang

Heretical anga inpuh chu na tak a ni tih ka hre thiam mai. Kei pawhin ‘a tihsual palhah pawm’ tur ka ti a nih kha. A lehkhabu ka quote chhuah text kha a pawm bik lo a nih chuan paih emaw, her rem emaw ni se, ka ti khawp mai. Mi tam tak a hruai sual thei dawnin a lang. Mi zawng zawng hriat thiamna hi a inchen si lo. A nih ang ang kha chuan a heretical ngeiin ka hria a, a ‘Kristian lo’ reng dawn a ni. Thudik awm sa chu ringtute hi chauh chang nei thin, suala buai thin, famkim lo, rinawm tawk lo fo kan nih hi a ni a. Mahse, Thlarau Thianghlim chuan kan nunah felna rah a thawk chhuak zel a ni tih pawh hi ringtute ‘chanfiah’ tur a ni ang. Petera pawh kha rinawm lovin awm mah se, sima letin rinawmin a hun a hmang zo ngei a ni. Rinna kan neih loh chuan chhandam kan ni dawn lova a ngaih ve tho chuan kan inkalh lo ve.

II Timothes 2:11-13 hi Jamieson-Fausset-Brown Commentary chuan Chhandamna Ropui bu sawi dan lovin, chang 13-na hi 11, 12-na warning te tihngheh nana Pathianin a thu a zuk dawn loh zia a sawina angin a hrilhfiah tlat mai: “If we are unbelievers (literally, 'unfaithful'), He remains faithful" (De 7:9,10). The oldest manuscripts read, "For He cannot (it is an impossibility that He should) deny Himself." He cannot be unfaithful to His word that He will deny those who deny Him, though we be not faithful to our profession of faith in Him (Ro 3:3). … indirectly, comfort is suggested to believers, that He is faithful to His promises to them; at the same time that apostates are shaken out of their self-deceiving fancy, that because they change, Christ similarly may change. A warning to Timothy to be steadfast in the faith.”

Bible zirtirtu lar tak pakhat chuan ti hian a sawi ve thung: “If we are faithless, Christ remains faithful. In this context, apisteo (are faithless) means lack of saving faith, not merely weak or unreliable faith. The unsaved ultimately deny Christ, because they never had faith in Him for salvation. But He remains faithful, not only to those who believe in him but to those who do not, as here…..Just as Christ will never renege on His promise to trust in Him, He also will never renege on His promise to condemn those who do not. To do otherwise would be to deny Himself, which His righteous and just nature cannot allow Him to do.”

Eng pawh ni se, khi tiang kher lova hrilhfiahna commentary pawh a hmuh theih zel ang. Timothea bu-in a tum hi a bu chhiar hian hriatfiah tum ila a tha ber awm e. Paula hian rawngbawltu naupang zawk, harsatna, dodalna, leh tuarna tawk mek hnena a ziah a ni a. Timothea chu Krista sipai tha taka anga awm tura fuihin, sipai chuan a hotu tilawm turin he khawvel thil danga inhnamhnawih loh thu a hrilh (2:3,4). Paulan Krista Isuaa awm chhandamna chu miten an chan ve theihnana hreawm tuara misual ang maia khaidiata phuar a nih thu a sawi zawhah khang lai huna an hla sak thin ni awm tak (The following phrases, quoted as worthy of credence, were possibly taken from a familiar hymn, of string of aphorisms, intended to inspire faithfulness unto death and hope of sharing in Christ’s eternal glory. Our entrance into that glory will correspond to our share in His sufferings, New Bible Commentary), dik a tih zia a sawi chhuak ta (lehlin tharah hian a fiah kuar mai ka ti):

Tlar 1 - A thihna kan tawm ve chuan, A nunna pawh kan tawm ve ang.

Tlar 2 - Kan tuar ve chuan ro kan relpui ve ang.

Tlar 3 - Kan phat erawh chuan min phat ve ang.

Tlar 4 - Rinawm lo mah ila, Ani zawng a rinawm reng a, a thu a sut ve ngai lo.

                He tlar li hi hlawm khat a ni tih kan hria. Tlar 1-3 ah hian condition leh result a awm zel a. (i) ‘Thihna tawm’ chu ‘nunna tawm’; (ii) ‘tuar ve’ chu ‘rorel tur’. (iii) ‘phatsantu’ chu ‘phatsan ve tur’; (iv) mihring chu rinawm lo mah se Pathian chu a rinawm reng a, a thu a sut ve ngai lo. A tlar lina hi a danglam deuh avang hian tlar thum dangte phuar khawmtu niin a lang. A tlangkawmna chu ‘a thu a zuk ve ngai lo’ tih hi a ni ang. Han chik ila, “He tuarna kan hmachhawn mekah hian keini chu ‘rinawm lo’, ‘rinna neilo’, ‘ringlo’ hial pawh lo ni ila, Chhandam kan ni tho vang,” tih  hi Paula sawi tum niin kan hre thei em le? Tlar hmasa pathum kan chhiar hian ‘ring lo’ hial pawh Pathianin a chhandam zel dawnin kan hre thei em?

Pathian, a thu zuk ngai lo chuan eng thu maw a zuk loh ang? E le, a Fapa thihna tawmpuitute chu a Fapa nunna tawm tir, a Fapa tuar anga tuar vete rorel tir leh A fapa phattute phatsan ve mawle. Chumi kawngah chuan Pathian chu mihringte ang a ni lova, mihringte chu ‘rinawm lo’, mahni thu pawh zuk leh mai thin kan ni a, Pathian erawh chuan a thu a zuk ve ngai lo a ni. Tlar 1-na leh 2-na hi thlentir turin Pathian chu a rinawm a, tlar 3-na thlen tir tur hian a rinawm tho bawk. Ringtu zawng zawng tan warning a ni.

Tin, ‘rinawm lo’ tia lehlin apisteos  hi ‘ring lo’ ‘rinna nei lo’ (faithless) ti pawhin a lehlin theih a. ‘Ring lo’, (Chhandamna Ropui buin a sawi dan)  kan nih phei chuan tlar thumna dinhmun ‘phatsantu’, ‘rinna kalsan’ hial a nih dawn avangin Isuan a phatsan ve mai dawn a ni. Tlar 3-na leh tlar 4-na a inkalha ngaih tur a ni lovang. La ring ngai reng reng lo a nih phei chuan a Chhandamna chang lo sa a ni. Hei hi ka hriat fiah ve dan a ni e. Calvin College, Michigan NT Literature Professor thin, William Hendriksen phei chuan, “It is hardly necessary to add that the meaning of the last line cannot be, ‘If we are faithless and deny him, nevertheless he, remaining faithful to his promise, will give us everlasting life.’ Aside from being wrong for other reasons, such an interpretations destroys the evident implication of the parallelism between lines three and four,” a ti mai. Chhiartuten i ngaihtuah chhunzawm ang u.

Mi tam takin ringtu nun (rinawm leh rinawm loh) sawinana tlar 4-na hi an hmang tho mai. Amaherawhchu, “Ringtu hian eng vang pawhin rinna tlachhamin, ringlotu a lo nih hial pawhin, a chhandamna chan tawh sa kha chu a nghing chuang lo,” ti zawnga sawi lovin, ringtute chu ‘chak lo, tluk leh tlak fawma a hnung kan zui a ‘rinawm lo’ kan nih fo pawhin zam leh beidawng mai tur kan ni lo; tihduhdahna leh harsatna karah pawh a tawp thleng ngei tura min hruai turin Amah chu a chakin a rinawm a ni,’ tihnaah an ngai. Heti zawngin pawm thiam hram ila a tum kan fuh zawk ngeiin ka ring. Mihring chu kan chak lo thin tih a chiang a, Pathian chak kan nei thung a ni. Anin min tanpuiin min hruai zel ang. Hrilhfiahna hmasa zawk kan pawm tlang thei lo a nih pawhin, a hnuhnung zawk hi kan thei ngeiin ka ring. Bible text te hi hmer kawp thiamin, a thuchah laimu hi i zawng zawk ang u.

Hei hi i hre bawk ila. Pathian hmangaihna thuk leh zau zia kan hriat zawh loh zia behchhana Chhandamna chung changa huang zauh vak mai hi Bible tum niin a lang lo. Mi zawng zawng vanram kai ringtu (universalist) leh sakhaw dang betu mi tha te pawh vanram kai ringtu (pluralist) te pawh hemi behchhana sawi an ni thin. Misual pakhat pawh hi Chhandamin awm se Pathian hmangaihna thuk zia, san zia, zauh zia leh ropui zia, chu keini hriat phak rual a ni lo chuang lo vang.

Setana pek chung chang

Pu Biaksiama nen hian ringtu tan Chhandamna hi a bo theih tawh loh kan ring ve ve a, Bible pawh Pathian Thu dik lo thei lo angin kan pawm ve ve a; mahse Pathian Thu ngaihdan inang lo tak awm hi kan debate hring chhuaktu a ni ta a ni. Ani chuan, “Chhandamna chu a bo thei tawh lova, mi piangthar tak tak chu a nunah thih thleng hial pawhin sualin rorel mah se, Kristaa a dinhmun a bo loh avangin, chhandam a ni tho vang,” a ti ni berin a hriat a. Kei chuan hei hi duh tawk lovin, “Chhandamna chu a bo thei lova, piang thar nia inhria emaw inchhal emaw pawh ni se inlamlet lova thih thlenga sualin a bawih a nih chuan Chhandamna chang tura ngaih ngawt chu a him lovang. Hetianga awm chu a lo piang thar tak tak lo a ni ngei ang,” ka ti a ni.

Piangthar tak tak pawh a tawp thlenga tuar peih lo, suala inhmang ral ta chhandam tur awma a hriatna hian a Bible hrilhfiahna (hermeneutics) pawh hi a kaihruai hle-in ka hria. He thu-a chang pawimawh tak (a chunga mi bakah), thlarau chhanhima awm nana a taksa Setana pek chung chang (I Kor. 5:5) pawh kha hmanrua atan chhawr a tum nasa hle a ni. Chuvangin Commentary, a that em avanga Evangelical Pawl Award pawh dawng hialte ngaihdan chu a tawmpui thei tawh lova. Bible ngaisang tam zawkin an pawm tlan a ‘common’ zawkte chu hnawlin, ‘dispensational’ theologian-te a rawn khawm ni berin ka hria. A hrilhfiah dan hi commentary thenkhatah kan hmu tih kan hre mai ang a, kei pawhin ‘review’-ah khan a pawmpuitu an awmzia ka tilang a nih kha. He thu hi a pawimawh bawka ‘common’ vak lo te pawh han tarlang leh ila( lehlin ka thiam tawk loh avang leh Saptawng hrethiam deuh vek kan nih tho avangin chhiartuten hetianga kan dah hi min lo hrethiam dawn nia):

Wheaton College Greek Professor Gerald F. Hawthorne leh Fuller Theological Seminary NT Professor Ralph P. Martin te ‘editor’-na hnuaia conservative mithiam 100 chuangin 1993-a an chhuah Dictionary of Paul and His Letters: A Compendium of Contemporary Biblical Scholarship (IVP, 1993) chuan, “According to I Corinthians 5:5 a member of the Corinthian church who is engaged in flagrant sexual misconduct should be “deliver[ed]…to Satan, with the result of the destruction of the flesh, that the spirit might be saved at the day of the Lord.” Cast out of the church (cf. I Cor. 5:2), the man might repent under Satan’s destructive influence and thus finally be saved (see Collins, Harris; see Discipline). Though his future salvation is not a foregone conclusion, loss of salvation is not a possibility here.”

He evangelical dictionary hlu tak phei hi chuan misuala kha la piangthar lo angin a ngai hial, “For Paul goes on to indicate that a fornicator in the church is a “so-called brother” (I Cor. 5:11)- that is, one who has not yet converted – and Paul reminds the readers that believers cannot have Christian fellowship with fornicators (I Cor 5:9) but must “judge” the falsely professing one and “take the fornicator out” of the community (I Cor 5:12-13; cf. 5:7-8).”

Kum 2007-a Kristian Rinna humhim tumna bik atana Study Bible an siam ngat, The Apologetics Study Bible (2007) pawhin, “What did turning over the sexual offender “to Satan” mean? It was Paul’s code for the exclusion of an unrepentant offender from the circle of redemption (the congregation) to the sphere where Satan dominated the children of Adam (the outside world), where this man indicated he really belonged. This exclusion, however, was redemptive in intent. Let the bitterness and darkness of the world outside bring its own impact on the man so that he might repent and be restored (cp. especially 2 Th 3:6, 14-15).”

I Corinthians: A Digest of Reformed Comment –ah tihian kan hmu, “Calvin rightly says that this is a fitting way to describe excommunication; ‘because, while Christ reigns within, so Satan reigns outside, the church’….though Satan is thus permitted to afflict ‘the flesh’ (i.e. the body as the instrument of sin), the aim of this punishment was the restoration of the sinner, as it would also serve to maintain the purity of the church. In speaking of ‘the spirit’ being saved in the day of the Lord Jesus, Paul obviously does not envisage a ‘disembodied’ state of bliss, for he later teaches that the body is to partake of the salvation of the spirit. And this is why he could not speak of the destruction of ‘the body’, but only of that of ‘the flesh’[cf. 15:50].”

IVP Bible Background Commentary pawhin, “One may compare the long-standing pagan custom of magical execration by devoting a person to the gods of the underworld or other avenging deities; curse tablets used for this purpose were widespread. In the Old Testament, God’s servants were to place idolatrous items under the ban, devoting them to destruction; here Paul instructs the Corinthians to deliver this man to Satan, the agent of destruction. Paul hopes that the resultant suffering (11:30) will lead to repentance and thus salvation. Jewish teachers often felt that suffering plus repentance would expiate sin, or that (as here) suffering could lead to repentance.”

The Expositor’s Commentary chuan ti hian a sawi, “By saying, ‘Hand this man over to Satan, so that his sinful nature [or body] may be destroyed,’ Paul means to include the man's excommunication (at least by implication; cf. v. 2) and his suffering physically in some way, even as far as death (cf. 1Tim 1:20). ….This bodily punishment by Satan, Paul hoped, would have the effect of causing the man to repent so that his spirit (his person) might be saved in the day of the Lord--i.e., at the second coming of Christ. … the man should repent so that his spirit would be saved. Some have held the interpretation that 2 Corinthians 2:6, 7 and 7:9-12 refer to this man and that he repented. If true, such an interpretation implies that the man was to be allowed to come back into fellowship in spite of his incestuous marriage.”

Southern Baptist Theological Seminary NT Professor Thomas R. Schreiner-ana lehkhabu pawimawh tak, Paul: Apostle of God’s Glory in Christ-ah chuan tilai thu hi, “Even though salvation is an eschatological gift predicated on belief, Paul never separates belief from ongoing obedience. Those who long for salvation must renounce the works of darkness and embrace the weapons of the light (Rom 13:11-14). Salvation will be granted only to the one who experiences “the destruction of the flesh” (I Cor 5:5). One who sins and is not granted repentance (2 Tim 2:25-26) will not be saved. With all urgency Paul exhorts his hearers to produce (katergazesthe) their own salvation (Phil 2:12), knowing that righteous behavior – though not the ground of salvation – is utterly necessary to obtain salvation.” (The Broadman Bible Commentary,    William Barclay –The Daily Study Bible, Life Application Study Bible, Barnes’ Notes te pawhin ti zawng hian an hrilhfiah).

                He mi chung changah hian Sap-ho commentary inhriat tam siak a pawimawh berin ka ring lo. Pathian Thu hi chhiarin thuthlukna fel tak siam kan tum zawk tur a ni. Ti hian han sawi ila, I Kor. 5:5 hi pawm theih dan pahnih a lo awm ta a, chuti a lo nih chuan, Bible chu amah leh amah inhrilhfiah zel tur a nih avangin chang dang eng atangin he chang hi kan hrilhfiah tur a ni ang. He chang mal bik hi mahni ngaihdan bawma sawi luh hram tum harsa lovin, chang dang eng atanga kan thlir thiam a hlu hle dawn a ni.

Pawimawh hmasa ber chu I Korinth ziak kha a ni a. Paulan he lehkhathawna a thil sawite atangin thu awmzia hi man tum ila. I Kor. 6:9- ah sual sim loten Pathian ram an luah lovang tih thu min hrilh “…mi fel lote chuan Pathian ram an luah lo vang…” I Kor. 10:13-ah Kristianin thlemna do zo loh khawpa chak chhuanlam tur kan nei loh zia min hrilh, “In tuar theih tawk aliam chu thlemna in tawh a phal lovang…” I Korinth 15:2-ah rinna-a awm reng chauh chu Chhandamna a nih zia a sawi,  “Chanchin Tha ka hrilh che u ngei kha in pawm reng chuan chhandam in ni ang a, in pawm reng loh chuan in rinna chu a thlawn a ni ang,” (LT) I Kor. 16:22-ah Lalpa Isua Krista kan hmangaih leh hmangaih loh a lak run thlak zia a tilang, “Tupawhin Lalpa a hmangaih loh chuan anchhe dawngin awm rawh se.”

He changah phei hi chuan a na lutuk emaw tih tur khawpin Paula a tawng ta a. Heta hmangaih hi phileo, ngaina, duh taka ngaihlu, vawng nung, amaha nuam ti, mimal taka kungkaih (to be fond of, care for affectionately, cherish, take pleasure in, have personal attachment for) tih a ni. Piangthar tak tak lo tan chuan nih theih pawh a ni awm lo ve. Thuthlung Thara ‘anchhe dawng’, anathema, tih thung hi  tlan  chhuah theih tawh loh tura Pathian laka hran vang vang sawinan an hmang thin (..alienated from God without hope of being redeemed.)  He lehkhathawnah ngei hian Paulan Lalpa ngaina lo, ngaihlu lo, amaha nuam ti lo chu anchhe dawng – tlan theih tawh loh tura Pathian laka lak hran vang vangin tihboralin awm se a ti a ni. Heti khawpa I Korinth-ah chauh pawh Paulan sual a huatzia kan hmuh atang hian sim chuang lova vanram kalna kawng siam sak lam  aiin,  sima a inlamlet theih nana Setana huang chhunga dah rih hi a awm zawk hlein kei chuan ka hria.

Tin, ‘a taksa’ tih boral tur hi sarx, taksa (body), tisa (flesh) leh ze sual (sinful nature) ti a lehlin theih a ni. Sap Bible tam zawk chuan ‘flesh’ tih hi an thlang a, tam takin ‘body’. New International Version leh New Living Translation chuan ‘sinful nature’ tiin an letling a ni. Hei hi kan pawmpui theih  chuan a nih chuan kan thu sawi a chiang kuar mai awm e.

Ringtu sual chu a thlarau chhandam a nih theihnan a sual pawh sim lovin Pathianin Setana a tihhlum tir nghal hmak, anga ngaih mai hi Paula sawi tum a ni awm lo mang e. Anania leh Saphiri te kha chu Setana pek an ni chuang lova Petera kuta thi mai kha an ni a. An pianthar leh thar loh pawh Bible-in a sawi chiah lo, ‘mi pakhat’ tih mai a ni. Korinth pa pawh thlarau chhandam nana thi tur a nih chuan Setana pek kher engnge a ngaih ang? Ral atang pawh ni se Paula hian Petera angin he pa thih thu hi puang ve mai se a awm zawk lo maw? Chuvangin, ‘Setana pek’ tih hian Pathian kohhranho pawna dah chhuah hi a kawk zawk hlein ka hria.

Tin, ‘Setana pek’ hi Kohhran atanga hnawhchhuah mai ni lova, a direct taka Setana pek a kawka kan ngai a nih pawhin sual sim lova chhandam nih theih dan hi a zirtir chuang lo vin a lang. Setana sawisakna chu natna, thih thleng thak pawh ni mah se, inchhira sima, inlamletna hun atan a nih hmel zawk. A taksa tiboral tura Setana pek a nih tho laiin amah siam thatna hun tha siam sak a kawk a. Misual taksa (tisa) chu Setanan a tinain a tihreawm ang a, chumi chhung chuan inlamletna hun tha a nei dawn a ni. Thihna thleng hiala a kut a thlak a nih pawhin tih hreawm a nih chhunga a sual simin, a chatuan hmun a pan thei dawn a ni. Hei hi Pu Biaksiaman a rawn quote Adam Clarke-a sawi tum tak kha a ni a (han chhiar chiang la… the body and the mind of an incorrigible transgressor were delivered by the authority of God into the power of Satan, to be tortured with deseases and terrors as a warning to all; but while the body and mind were thus tormented, the immortal spirit was under the influence of the Divine mercy; and the affliction, in all probability, was in general only for a season; though sometimes it was evidently unto death, as the destruction of the flesh seems to imply...thus, while the flesh was destroyed, the spirit was saved in the day of the Lord Jesus). Mahni commentary hman pawh kan zir chiang ta lo em ni? Rev. Chanchinmawia  pawh khan,  “Hei hi anchhe lawhna, ‘thi rawh se’ tihna tluk a ni awm e…a thlarau chhandam a nih theih nan a taksa tuartir tur tihna a ni a, hnawhchhuah, Setana kut tuara la boral tur tih a kawk…” Chu chu simna thu nen a inhmeh hle zawk a ni. Chhandamna Ropui bu-in mi piang thar dik tak si, hre reng chunga tisual luite, “…chu Pathianin ama hming tichhe tur ringawta an dam ve reng phal lovin, a hmangaihna avang zawkin thihna hmangin a thunun a, an thiltih laiah chuan an nunna hmangin tawpna a siamsak thin,” (p.8) a tih nen chuan dang tak a ni. (Tyndale Commentary-ah thu lai tak leh fiah takin kan hmu).

Bible chang dang tlem han en leh lawk ila:-

Matthaia 7:21-ah tawngkam chauh a tawk loh zia leh nuna a lan chhuah ngei chauh chu chhandamna a nih zia kan hmu- “’Lalpa, Lalpa’ mi ti nazawng chu van ramah an lut lo vang a; ka Pa vana mi duhzawng titu erawh chu an lut ang,” Matthaia 10:38- ah Isua mi leh sa ni tur chuan kan duhzawnga awm a theih tawh loh thu kan hmu leh a, “Tupawh a kraws pua mi zui lo chu, ka mi ni tlak a ni lo.”

Matthaia 25:31-46-ah rorelna ni kan hmu a. Hetah hian ‘rinna’, ‘piangthar’ tih vel hi a lang hauh lo mai. Rorelnaa an ngaih pawimawh ber chu ‘thiltih’ a ni. Hei hi rinna avang chauha chhandam nen a inkalh lo. Miin rinna a neih leh neih loh chu a ‘rilru puthmang’,  ‘chan fiah leh fiah loh,’ ‘dawn san leh san loh’, -ah en lovin pawn lama lo lang, a ‘thiltih’-ah an teh sak mai dawn zawk a ni. Ringtu dik tak nunah chuan a lang chhuak ngei dawn si a.

Hebrai 6:4-6  phei hi chu tluksantute dinhmun sawina chiang ber pawl a ni awm e. He tluksanna hi chu ringtu tak takah chuan a awm dawn lova ngaih a him ka ring, sual chung pawha piangthara inngaih vanga vanram kai tum tan chang hlauhawm tak a ni, “…vawi khat rilru tihvara, van thilpek tem a, Thlarau Thianghlim chantira, Pathian thu tha leh hun lo la awm tura thiltihtheihna tem tawh zeta tluksante kawng thu zawng – chu mite chu an simna turin siam thar leh rual a ni lo, Pathian Fapa chu anmahni tan khengbet nawn leha timualpho an nih avangin…”,

Jakoba 2:17-ah rinna tak leh suak hriat theihna fiah thei ang berin kan hmu, “…rinna chu thiltih nei lovin amah chauhvin a awm chu thi a ni,” Heng chang han en hian a tawp thlenga suala nung te hi rinna tak nei, ‘piangthar’-a chhal a har ngawt mai.

Galatia 5:19-20, “…inngaihna te, bawlhhlawhna te, hurna te, milem biakna te, dawi te, hurna te, milembiakna te, dawithiamna te, huatna te, inhauna te, thikna te, thinurna te, inkhinna te, awm hranna te, rin hranna te, itsikna te, zu ruihna te, rin hranna te, zu hmun hlimna te, chutiangte chu: chung kawngah chuan tun hmaa, “Chutiang thil tih hmangte chuan Pathian ram an chang lo vang,” tia ka hrilh lawk che u ang khan ka hrilh lawk che u hi.” I Kor. 5:5-a a sawi ang chi kha Galatia rama mite a hrilh nawn awn awn mai a nih hi. Kristian an intih hnuah pawh hetiang mite chuan Pathian ram an chan loh tur thu a hrilh nawn a nih hi!

Thupuan 22:14,15 “Nunna Thing chungah chuan thu an neih theihna tur leh kawngkaah chuan khuaa an luh theihna tura insu faite chu an eng a thawl e. Pawnah chuan ui te, dawithiam te, inngaih ching te, tual that te, milem biate, dawt ngaina leh dawt hmang apiangte chu an awm a,” tih te hi. Bible-a bung tawp berah hian he thu hi a lo la awm ta fo hi a lawmawm hle a ni.

                Tichuan, suala nung chu hremhmun tla tur, rinna thiltih tel lo chu rinna suak a nih a, mahni kraws pu lo chu kan Lalpa Isua Krista mi a nih theih  si loh avang leh, thiltih vang ni lova rinna avanga khawngaihna chhandam kan nih tlat si avangin – chu Chhandamna changtute chu sual hnehna nunah Thlarau Thianghlimin a hruai zel ang a, sual bawihah an tang kumkhua lovang, tih a lang. Chuti a nih chuan Korinth khuaa inngaihna suala tlupa pawh hi ringtu a nih tak tak chuan sima a rawn let leh ngei ang. Chutiang tak a nih theihnan Paula hian thil tih hreawm tak hi ti turin a fuih ta a ni.

Bible-in a tawp thlenga rinawm lo tan Chhandamna hi a tiam em?

                A tawp thlenga Kristiante tuarchhuahna thu (perseverance of the saints) hi a tawp thlenga Pathianin ringtute a vawn chhuahna (preservation of the saints) tiin fiah takin an sawi thin. Piangthar dik tak chu Pathian thiltihtheihna chuan a tawp thlenga tuar chhuak turin a vawng a, a tawp thlenga tuar chhuak chauh chu piangthar dik tak a ni.

                Piangthar leh thar lo tehna chu ‘a tawp thlengin a tuar chhuak em?’ tih hi a ni. ‘A tawp thlengin a tha famkim em?’ tih a ni lo. Pathian duhzawng zawng zel nun a nei em? A nun thununtu thil tha lo a awm em? Pathian hmangaihna thinlung a nunah hmuhin a awm em? A nunin Pathian lam a hawi em? tih hi kan zawh tur chu a ni ang.

                Chhandamna chang turin a tawp thlenga tuar chhuah a tul zia Thuthlung Tharah hian kan hmu nasa hle mai. Isua thusawi ngei, Mathaia 10:22-ah, “Ka hming avangin mi zawng zawngin an hua ang che u; a tawp thlenga tuar peih apiang erawh chu chhandam an ni ang,” a ti. Amah ringtu Juda te hnenah, “Ka thu-a in awm reng chuan ka zirtirte in ni tak tak ang,”(Johana 8:31,32) a ti. Kolossa khuaa Kristiante chu Pathian hmaah thianghlim, hmelhem lo leh sawiselbova an awm theihnan Pathianin Amah nen a inremtir tih Paulan a sawi zawhah a condition a sawi nghal, chu chu, “nghahchhan neia nghet taka awma, Chanchin Tha in hriata beiseina atanga sawn bo thin lova, rinnaah hian in awm reng phawt chuan..” (1:22) tih a ni. Hebrai ziaktu chuan hetiang deuh bawk hian a sawi, “A tira kan rinna kha a tawp thlenga kan vawn tlat phawt chuan Krista tawmpuitute kan ni asin.”(3:14) Vawi khat chan thil chu an sawi lo a ni. Johana pawhin a lehkhathawn pakhatna-ah khan Kohhrana tel zeta bang ta te chung chang kha, “Anni chu kan zing ata an chhuak a, kan mi leh sa tak tak an ni lo reng a, ni se kan zingah an awm reng tur. Mahse, an za-in kan mi leh sa an ni vek lo tih a lan chian nan an chhuak ta a ni.”(I Johana 2:19).      

Piantharna, Chhandamna leh PCI Thurin

Thurin (Creeds/Confessions) reng reng hi ringtu tam tak (mithiam leh mi pangngai) kal khawmin an pawm tlan a nih avangin mimal commentary ngawt ai chuan a him thin tih hre hmasa ila. Kohhran Thurin chu Kohhran ho zawng zawng inzirtirna atana Pathian Thu laimu vawrh chhuah a ni. PCI Thurin hian ‘piantharna’ tih tawngkam vawi khat chiah a hmang a. Chu chu Sakramen sawina Bung VIII-ah a ni. A original zawk Saptawngah phei chuan a awm lo. Tilai tawngkam hi ‘born again’ ni lovin ‘regeneration’ tih a ni. Mizotawnga letlingtuten tawngkam lar remchang zawk an vuah ta mai a ni ang. Eng pawh ni se, he tawngkam hman dan ki hi thil phut emaw, thil awm dan tur inhrilh (prescriptive) emaw ni lovin thil nihna awm tawh sa sawina (descriptive) a ni, “….(Sakramen chu) Krista nena kan inzawmna te, Thlarau Thianghlim zara piantharna leh tihnunna chhinchhiahna leh nemnghehna a ni.” Hei hi Petera hman dan nen a inzul hle.

Pu Biaksiama khan PCI Thurin ka quote kha tisuala min puh awm takin anin a hmuh ve loh thu a rawn sawi a. Kum lam te pawh a lo tam ve zel a thil a ‘cross-checking’ taimakna a tlahniam ta em ni aw? ka ti. India Ram Presbyterian Kohhran Dan Bu, Synod Literature & Publication Board-in 2005 kuma a chhuah phek 4-na-ah PCI Thurin X-na ti hian kan hmu:

Ni hnuhnungah chuan mitthite chu kaihthawhin an awm ang a, mi zawng zawng Krista rorelna thutphah hmaah an lang ang a, he dam chhunga an thiltih that leh that loh ang zelin relsak an ni ang. Ringlote leh mi sualte chuan thiam loh changin an sual hremna an tuar ang; Krista ring a, a thu zawmtute erawh chu a langchanga thiam chantirin an awm ang a, ropuinaa lawm luhin an awm ang. (a hraw hi ka quote chin kha a ni e)

A dang pawh han belh hlek ila a tha awm e. Thurin VI chuan “Thlarau Thianghlim, Pa leh Fapa ata lo chhuak chuan mihringte chu chhandamna changtuah a siam a…” tih kan hmu. Chu chu step 6-in sawifiah a ni: (i) an sualzia leh chungpikziate a hriat chiantir a, (ii) Krista hriatna kawngah an rilru a tivar a, (iii) an duhthlanna te chawk thovin, (iv) Isua Krista chu an Lalpa leh chhandamtua pawm tura ngenin, (v) pawm thei turin a pui a, (vi) anmahniah felna rah chi tinreng a thawk chhuak thin. He rahbi zawng zawng hi Chhandamna rahbi kim a ni a, step 5-naah tawp theih ngawt a ni lo. Piangtharte  nunah chuan felna rah chi tinreng Thlarau Thianghlimin a thawh chhuah thin avangin piangthar nia inchhal, ni emaw inti, mahse an nun sualin a control rengte hian ngaithatna chhan tur an nei meuh lo a ni. Tin, Thurin VII chuan, “…Krista chu ringa a thu zawmtute chu chhandam an ni a,…” a ti leh mai bawk. “Piangthar chu Isua ringtu, Isua ringtu chu a thu zawmtu,” tihah hian PCI Thurin hi a chiang hlein a lang.

                PCI Thurin chauh lo pawh i han en teh ang. Westminster Confession of Faith, Bung 13:1 chuan, “They, who are once effectually called, and regenerated, having a new heart, and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ’s death and resurrection, by his Word and Spirit dwelling in them: the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified; and they more and more quickened and strengthened in all saving graces, to the practice of true holiness, without which no man shall see the Lord.”

 Bung 17:1, “Mi tute pawh Pathianin a fapa Duhtaka-ah chuan pawm a, a Thlarauva hlawhtling taka a kohva a tihthianghlimte chu khawngaihna hmun atangin an tlu bo hlen thei lo; a tawp thlengin an bei hram zel ang a, chatuana chhandamin an awm ang.” Bung 18:1, “Mi vervekte leh siam thar lohten tisa takin Pathian duhsakna leh chhandamna chang inhriatna leh beiseina dik lo neiin mahni an inbum thei, mahse an beiseina chu a thlawn ang. Mahse Lal Isua tih tak zeta ringtu, tih tak zeta hmangaihtu, a hmaa chhia leh tha thianga awm tum mi chuan, he dam chhung hian khawngaihna hmunah an awm tih an hre ngei ang a, Pathian ropuina beiseiin an lawm thei ang, chu beiseina chuan a timualpho lo vang.”

A.A Hodge-an Westminster Confession commentary a ziakah chuan ringtu a tluk bo theih leh theih loh chung chang hi 1869 daih tawh khan ngaihnawm takin a ziak:

This doctrine (perseverance of the saints) is not liable to the charge of fostering a spirit of carnal security, on the ground that if we are once in grace we cannot lose grace or be lost, do what we please. Let it be observed – (a) That the true doctrine is not that salvation is certain if we have once believed, but that perseverance in holiness is certain if we have have truly believed. (b) The certainty – nay, the probability – of an individual’s salvation is known to him only through the fact of his perseverance in holiness. A tendency to relax watchful effort to grow in grace, because true Christians will not be allowed to fall away totally, is a direct evidence that we are not in a gracious state; and hence that the threatenings of the law and the invitations of the gospel, and not the perseverance of the saints, are the special truths applicable to our case. (c) This doctrine teaches, not that persistent effort on our part is not necessary in order to secure perseverance in grace to the end, but that in this effort we are certain of success; for it is God that worketh in us both to will and to do of his good pleasure. Phil. 2:13.

Hemi chung chang hi tuna la dam mek evangelical theologian ropui tak pakhat pawhin 1997 khan ti hian a lo ziak ve leh a:

The confession says that the elect (those whom God has accepted in Christ) cannot totally or finally fall away from the state of grace. …. Scripture is replete with examples of believers who fell into grievous sin, such as David and Peter. Though their fall was dreadful, it was neither full nor final. Both were restored to repentance and grace. Believers can have a radical fall, but such falls are temporary and impermanent. We have all known people who have made professions of faith and exhibited zeal for Christ, only to repudiate their confessions and turn away from Christ. What should we make of this? We consider two possibilities.

The first possibility is that their profession was not genuine in the first place. They confessed Christ with their mouths and then later committed a real apostasy from that confession. They are like the seed that fell in shallow soil and sprang up quickly, then withered and died (Matt. 13:5-6). The seed never really took root. They gave some outward signs of conversion, but their conversion was not genuine. They are like those who honoured Christ with their lips but whose hearts were far from him (Matt. 15:7-8). Their faith was spurious from the beginning.

The second possible explanation of those who make a profession of faith, give outward evidence of conversion, and then repudiate the faith, is that they are true believers who have fallen into serious and radical apostasy, but who will repent of their sin and be restored before they die. If they persist in apostasy until death, then theirs is a full and final fall from grace, which is evidence that they were not genuine believers in the first place.

Presbyterian kohhran chhunga lawi dan zawh kim chin chuan an Thurin puan chhuah leh Thurin dang an pawm ve te chung chang hi hriat chian a tha hle ang. Rawngbawltute phei chuan tih makmawh a ni ringawt. Hei erawh hi chu hria ila. Mitthi tawhte chung chang sawiin ‘chu chu chhandam a ni ang,’ ‘chu chu hremhmun a tla ang,’ tia then fel hi keini mihringte tih loh tur a ni. A hnuk chah hma thil thleng engkim kan hriat loh avangin Pathian kuta dah mai a tha. Amaherawhchu, zirtirna kalphung him tak kan neih a tul a. Sualin a hneh tih kan hriat tlan na na na lainat leh duhsak avanga Chhandamna chang tur anga sawi puk mai kan nih chuan Thlarau Thianghlim hnathawh leh Chhandamna ngaihnep vang a nih mai ka hlau a ni.

Piantharna/Chhandamna leh Dispensational Theology

                Dispensational Theology hi ka hnawl hran lova, evangelical huang chhunga ‘theology’ pakhat a nih ve avangin miin a lo tuipui a nih chuan tha lo em emah ka ngai ngawt lo. Dispensationalist theologian leh Bible Teacher tam tak Pathian Thu hriatna kawnga ka hlawkpui tak tak an tam a ni tih ka hai lo (e.g., Norman Geisler, Charles Ryrie,  HL Wilmington, Charles Swindoll, John McArthur, etc.). Amaherawhchu,  a zirtirna zawng zawng hi ka pawm vek lova, Bible ngaisang, Inerrancy and Inffalibility pawm a, Conservative Evangelical ni turin he theology hi pawm kher a tulin ka hre lem lo a, pawm harsa tih ka nei nual zawk a ni.

He theology (system of interpretation a ni zawk mah) hi a chin chhuakin hre ve lem lo mah ila hriat chin chu ka nei ve a.  An zirtirna mak leh pawi ka tih ber chu Lal Isua Krista, Lal a nihna leh Chhandamtu a nihna an then hrang hi a ni. Kan rama Camping leh Crusade vela kan la zirtir tlat (TMEF, Lalchhungkua, Thiangzau, etc., tih loh chuan) Chhandamna chang (piang thar) tura ‘Isua Krista Lal leh Chhandamtu’ atana pawm a tul thu (Lordship Salvation) hi dispensationalism chuan a pawm lo a ni. Thenhran lam an thiam(?) em avangin Isua nihna ‘Lalpa’ leh ‘Chhandamtu’ tih thliarin Chhandamna atan chuan Isua Krista hi ‘Chhandamtu’ atana pawm a tawk a, kan nuna ‘Lal’ atana pawm a tul kher lo-ah an ngai. Engkim kalsana Kraws pu a zui te, kan nuna ‘Lalpa’ atana pawm te chu a ‘zirtir’ (disciples) ni turin a tul chauh a ni (TMEF-in ‘lei malsawmna dawn nan,’ an tih ang deuh). Hetah pawh hian ‘ringtu’ leh ‘zirtir’ hi an then hrang leh a.  Chhandamna atana ‘loh theih loh’ a ni lo, tih hi an zirtirna tlangpui chu a ni. Dan leh Khawngaihna, Rinna leh Thiltih te an then hran dan hi Reformed nena an danglamna tak a ni awm e.

Dispensational zawng zawngin he thu hi an kalpui vek leh vek loh chu ka hre lova, Pu Biaksiama pawh hi he thu pawmah chuan ka ngai lem lo. Mahse, dispensational systemin a ken tel a ni tlat. Dispensational theologian ropui bera ngaih theih Lewis Sperry Chafer, Systematic Theology, Charles Ryrie a ziak Balancing the Christian Life, So Great Salvation te, Zane C. Hodges, Absolutely Free te, H.L. Willmington, Guide to the Bible tih te i chhiar chuan a chiang mai awm e. Piantharna leh Kristian nun  then hran tlat kan tum chuan hetiang thil hian min hneh tawh a ni mai lovang maw? Min luhchilh thuk tak em avangin mawi lo taka tawngkam dengkhawng tak tak hmang hialin tan kan la ta a ni mai lo maw? Chhiartuten i ngaihtuah theuh ang u.

Tin, Progressive Dispensationalist tih loh chuan Kohhran leh Israel hi an then hrang hmiah a. Hei hian Mizo Kristiante min hneh hle. Pathianin Israel ho tan leh Kohhran tan hian thiltum hrang neiin an zirtir thin. He thu hi chai tham fe a ni. Reformed zirtirna tluangpui chuan a then hrang ngai lo. (cf. Rev. Dr. H. Vanlalauva, 2011 Nilai leh Beihrual Thupui, 72). Mizoten Kohhran leh Israel  ngai hrang a, Kohhran hi Israel thar anga kan hmuh theih loh rah a ni ang em ‘Mizo – Israel’ an lo chhuah tak a, Isua Krista rinna meuh pawh kalsanin Judaism-ah te mi tam tak an inleh tak?

Dispensationalism chuan tunlai khawvelah ‘chhinchhiahna leh thilmak’ (signs and wonders) an hnawl thin. Hemi chungchangah chuan Dallas Theological College hi an tang na thin khawp mai. Tawnghriatloh, tihdamtheihna, inlarna, ramhuai hnawh chhuah tih ang reng hi chu a tulna leh tangkaina an hre tawh lo. Pathian inpuanna kim Bible a awm tawh a, a dang hi chu tuna kan awmna mek ‘dispensation’-ah hi chuan kan mamawh tawh lem lo va, Pathianin tizawng hian hna a thawk tawh lo, an ti. Thilmak (miracles) hi a awm tawh lo ni lovin thilmak tihtheihna (miraculous gifts) hi a awm tawh lo an ti. Hemi kawngah hi chuan min hneh khawp mai. Mahse kan rama dispensationalism tuipui thenkhat hi chuan an pawm theiin ka ring lo.

Dispensationalist-in a chhuan ber chu Bible hrilhfiahna kawnga ‘literal principle’ (a ziak ang anga pawmna) a ni. Hei hi he system zahawm chhan leh a chakna a ni. Mahse, dispensationalist tan pawh a ziak ang ngau ngaua pawm chu thil awm thei lo tluk a ni a, Bible tum a ni lem lo a ang. Entirnan, Thupuan 13-a Sakawlh hi dispensationalist enganga ruh tan pawh a ziak ang ang a sakawlh chuan ki 10 leh lu 7, a kia lallukhum 10, a luah Pathian sawichhiatna awm, keite ang, a ke savawm ang, a ka chu sakeibaknei ka anga hmuh turin an hrilhfiah ngai chuang lo. Awmzia pek a ngai vek tho.

Engemaw zawnga sawi chuan, dispensationalist ho hi ‘literal’ lo viau zawk lo maw? ka ti. Bible hi ziak ang ngau ngaua pawm lovin dispensation 7-ah an then a (then tur tih Bible-ah kan hmu lo), chu dispensation chhungah zel chuan thiam tak leh ngaihnawm takin an rem fel thin. Dispensations hre thiam lo tan chuan chhiar dik theih a ni mang lo tihna a ni. Entirnan, Scofield-a chuan Isua ‘Tlang chunga thu sawi’ (Matthaia 5-7) hi tun huna ringtute nun dan tur leh chanvo sawina ni ber lovin, kum sang rorel huna mite tan niin a sawi. (A ziaktu Matthaia leh a sawitu Isua khan ngai ve tak ang maw?) Kristiante tan chuan nun kaihruaia entawn tur tha tak angah a ngai chauh mai. (“…In this sense [i.e., the kingdom of heaven] the Sermon on the Mount is pure law… in its primary application (this sermon)  gives neither the priviledge nor the duty of the church……but there is a beautiful moral application to the Christian…,” The First Scofield Reference Bible, 1000).

Charles Ryrie-a bawk khan, “If the Sermon is directly for the church, it will be difficult if not impossible to interpret all of it completely and in a consistently literal manner…,”  “…if the sermon is ‘pure gospel’ is it not presenting a works-salvation gospel? ….a straightforward statement of the gospel cannot be found in the Sermon,”(Dispensationalism, 98, 101). Bible zirtu tam zawkin Isua ‘Tlang chunga thusawi’ kha Isua sermon lak khawm angah an ngai a. Chu chu a dik a, Ryrie-a sawi dana he sermon hi  ‘Chanchintha hlir’ (pure gospel) a nih si loh chuan Isua sermon-ah khan tumah an piangthar thei lo emaw, Isua khan piantharna thu a sawi lo emaw a kawk thei ang. Hetiang thil te hi ka tan chuan hriat thiam a har thin a ni. Dispensational pawhin hrilhfiah chu a ngaih zel tho avangin ka hmuh dan chuan, “Dispensationalism is a system of biblical hermeneutics that boasts a literal interpretation of the Bible most strongly, on the basis of a hermeneutical system which is not literally found in the Bible,” tih hi a ni.

Internet website realapologetics.org i luh chuan blogger jaminhubner chuan Dispensationalism a kap na khawp mai, “…instead of interpreting the Bible according to its own internal structure of covenants, Dispensationalism creates an external structure of dispensations and places it onto the Bible….the dispensations in Dispensationalism are implicit and not referred to by any biblical writer. Dispensationalism, then, seems to comprise an artificial system of hermeneutics.…Covenant theology is consistent with Scripture and consistent with the church while Dispensationalism simply is not. One system tries to understand the Bible on its own terms, while another system creates terms in order to understand the Bible.” (Internetah article tha tak tak hmuh mai theihin chhiar duh tan chuan a awm e). Heng thu ka han ziah chhuah chhan chu he Dispensationalism hnawl nan hian ni lovin, Bible ngaisang theology hi he system hian a pumhmawm vek bik lo tih tarlan duh vang mai a ni.

Tute nge Bible ngaisang si, dispensationalist ni lo? Reformers - Martin Luther, John Calvin, Hulrich Zwingli, John Knox leh an hnung zuitu Theodore Beza, Zacharias Ursinus te kha dispensationalist an ni lo. 1600 chhova evangelical ropui Puritans ho John Owen, Thomas Watson, Richard Baxter, John Bunyan te kha an ni lo leh a. Tin, Calvinistic-Methodist thuhriltu ropui bera chhal theih George Whitefield kha Reformed dik tak a ni a, John Wesley-a te pawh kha dispensationalist chu an ni lem lo ve. French Calvinist theologian ropui Francis Turretin kha a ni lo bawk. Mi tam takin tun thlenga America-a piang zinga theologian ropui bera an ngaih Jonathan Edwards kha reformed evangelical dik tak niin dispensationalism a zirtir ngai lo tih kan hria. England ram evangelical ropui tak tak JC Ryle te, ‘Prince of Preachers’ an tih Charles Spurgeon-a te kha an ni lo bawk a. Kum zabi 20-na kan luh dawn leh luh hlim laia liberal ho do lettu ropui ‘Princeton Theologians’ an tih –Charles Hodge, A.A. Hodge, B.B. Warfield te leh Calvinist, a Conservative em avanga Princeton atanga an ban hial Christianity and Liberalism tih ziaktu Gresham Machen te kha dispensational lo vek an ni.

1900 hnu lam, Scofield Reference Bible-in a tihlar hnu pawh hi han thlir ila. Christopher Catherwood-an kum zabi 20-naa evangelical hruaitu ropui a thlan panga, Five Evangelical Leaders, tiha lang  John Stott, JI Packer, Francis Schaeffer, Martyn Lloyd Jones te kha Calvinist niin, dispensational lo vek an ni a, panga zinga tel ve Billy Grahama erawh chu ka chiang mai thei lo. Evangelist ngang a nih avangin a phuah pawlh thiam turah ngai ila. Reformed Baptist A.W. Pink phei kha chuan he ngaihdan sawiselna lehkhabu changtlung tak a ziak hial a ni.  Tunlai America rama Calvinism tilartu anga ngaih evangelical tak tak RC Sproul, John Piper te hi dispensationalist lo an ni a, Systematic Theology bu tharlam tha tak tak ziak tu Wayne Grudem, Michael S. Horton, Robert L. Reymond tih te hi Reformed evangelical dik tak, dispensational lem lo an ni. Dispensationalist chauh hi Bible dah sang turah kan ngai a nih chuan, International Council on Biblical Inerrancy (1978-1988), The Chicago Statement on Biblical Inerrancy (1978) chhuahtu pawl  President Dr. James Montgomery Boice, Presbyterian Pastor ropui tak kha Dispensational  theologian a ni lo. He statement draft-tu zinga meizang hlaptu ber pakhat chu JI Packer khi a ni bawk. Kan sawi seng lovang.

Mizo Kohhran hruaitu liam tawh leh thawk lai mekah hian dispensational theology tuipui tak kei chuan ka hre mai lo. Evangelical Free Church of Burma (tuna EFCM), hruaitu thin Rev. Ronald Lalthanliana, kut chhuak ngah tak kha dispensational a ni tih chu a chiang a, Tunlai Khawvel Thlirna series ngaihnawm tak tak ziak tu Upa C. Rokhuma kha chuan dispensational style-in Israel a tan hle a, kut chhuak pawh a ngah. A theology tak hi a tuipui em tih chu ka hre lem lo. Thuhriltu ropui Rev. Dr. Vanlalnghaka hian Isua lo kal lehna (hun hnuhnung) chungchangah chuan dispensational interpretation-a innghatin thu a sawi thin tih tlang hriat a ni a, mahse thil dangah chuti taka a dispensational-na kei chuan ka hre lem lo. Manipur chhim lama Mizo hnahthlakte zinga Chanchintha thlentu Saptlangvala (Watkin R. Roberts), North East India General Mission khan dispensational theology a pulut tih erawh chu a hriat theih.

Sawi leh sawi a hnu, PCI-in Kohhran leh Pathian Thu zirna hmunahte zirtir tlaka a pawm Westminster Confession of Faith leh Welsh Confession-te hi Reformed confession niin, dispensational lo tak ve ve an ni a. PCI Thurin pawh hi dispensational kut chhuak a nih loh zia a lang a ni.  Kristian khawvelah hian dispensationalism pawmtu chu bei tham tak an ni a; evangelical chhungkaw zingah pawh hian ‘influential tak group khat’ an ni ve mai tih hi hriat chian a tha khawp mai.

Bible ‘dik lo thei lo’ (inerrancy) pawm turin dispensationalist nih a ngai chuang lo. A sawichhetu hi inerrancy pawm, ‘mithiam’ tling tak tak an ni ve bawk. Dispensationalism hliam nasa bertu pakhat chu John H. Gerstner (inerrantist), lehkhabu, Wrongly Dividing the Word of Truth--A Critique of Dispensationalism (1991), tih ziak kha a ni.  A foreword ziakin Reformed theologian R.C.Sproul (inerrantist) chuan, "The dispensational system of theology is inherently and inescapably antinomian...Dispensationalism should be discarded as being a serious deviation from Biblical Christianity," tiin a ziak sak bawk. An sawiselte tan chuan a na mai thei, ka tihlan duh tak chu ‘evangelical’ mi ropui tam takin he theology hi an ngaisang ber bik lo tih hi a ni.

Dispensational Theological College tih theih California-a mi The Master’s College and Seminary President, amah pawh ‘premillennial dispensationalist’ nia inchhal John MacArthur (inerrantist bawk) chuan ti hian a sawi: “There is a tendency….for dispensationalists to get carried away with compartmentalizing truth to the point that they can make unbiblical distinctions. An almost obsessive desire to categorize everything neatly has led various dispensationalist interpreters to hard lines not only between the church and Israel, but also between salvation and discipleship, the church and the kingdom, Christ's preaching and the apostolic message, faith and repentance, and the age of law and the age of grace. The age of law/age of grace division in particular has wreaked havoc on dispensationalist theology and contributed to confusion about the doctrine of salvation.”(The Gospel According to Jesus).

Scofield Reference Bible kha a chhuanawm thlawt a, kei pawhin ka kawl a. Study Bible hmasa ber a ni a, no pawh a nei tha hle.  Tunah chuan bazarah Study Bible keini ang tana lei sen loh a awm tawh a ni. (Study Bible hi Commentary, Dictionary, Reference, Concordance, Topical Verses, Theological Notes, Article pawimawh leh a hrang hrang dahkhawmna a nih thin avangin neih ve a tha hle a ni).  Mahse, Dispensationalist ho pawh Scofield-ah chuan an innghat vek tawh lo. Ryrie Study Bible te, MacArthur Study Bible te hian a lar khalh tawh zawkin kei chuan ka hria. Scofield Reference Bible ka lo hnualsuat deuh a nih pawhin, “Study Bible rau rauah pawh scholarship thar ber ber hmang, evangelical chhungkua-in pawm tlan theiha siam chhuah ho hi hman thiam a tha zawk lawm ni,” ka tih thu mai a ni e. Reformed lam tan phei chuan ‘The Scofield Bible of Reformed Theology’ an tih hian New Geneva Study Bible (tunah chuan The Reformation Study Bible) te, ESV Study Bible te hi chulnel a tha ngawt ang. Engmah hi sir khat atang chauh chuan a fiah tak tak dawn si lo.

Tin, Scofield-a dispensation 7 sawifiahna ang diak diak kha chuan tunlai zawk Charles Ryrie-a chuan a pawm tawh lova  ‘rinna’ leh ‘hermeneutic’ chung chang a her rem sak (see, Charles Ryrie, Dispensationalism; also, Four Views on the Book of Revelation edited by C. Marvin Pate). Scofield-a leh Ryrie-a chu kalphung inang mah se an danglam viau. 1980 chho atang phei kha chuan Progressive Dispensationalism an tih mai a rawn lar a, a hma a mi ho ang lovin, “Isua rorelna chu a thawhlehnaah khan a intan; Kohhran leh Israelte hi Pathian mite kan nih dan a inang; thuthlung thar chu Kohhranah a kim tawh; Thuthlung Hluia Jentailte chungchang sawilawkna hi Kohhranah a thleng mek,” tih te hi an ring. An insiam rem ve hret hret tho a ni tih a lang.  

Tlangkawmna

                Pu PC Biaksiama nen kan han inchaltauh deuh ta ti tih mai hi a mak hle mai (tang dun awm tak zawk kan ni). Ngaihdan erawh chu a inpersan thui lutuk lo tih chhiartuten kan hria ang. Ani hi a lehkhabu ziak Bible leh Science Vol. I, ka chhiar atanga ngaisang tawh ka ni a; Bible chung chang leh Evangelical theology tuina lamah phei chuan min influence nasa hlein ka hria. Amaherawhchu, ngaihdan hi a inang vek thei lova, rinna leh hriatnaah te kan lo than zel hian a lo lang ta a. Tu kutchhuak pawh hian thuanawpna leh kim lohna ruam a nei thei vek tih kan hre tlang a. Ani pawh ‘deh thiang lo sakei huai’ angah chuan a inchhalin ka ring bik lo. Mizo Kristian ten kan hlawkpui beiseiin a lehkhabu pawimawh tak kha ka review a, uar luat leh fimkhur tawk lohna nei nia ka hriatna laite ka tar chhuak a nih kha. Tin, heng kan ziah chhuah tak te hian amah ka zahna leh ngaihsanna a kiam phah chuang lova, ani pawhin huat thu-a a lak loh hram ka beisei.

                Kan danglamna lang chiangte chu: (i) Piangthar tawh chu suala nungin thih thlengin sualah let mah se Chhandam a ni tho vang, a ti niin ka hria a; kei chuan Piangthar tawh chu a thih thlengin sualin a nung lovang a, thih thlenga sual bawiha awm a nih chuan ‘piangthara’ chhal a harsa ang, ka ti thung; (ii) Piantharna leh Kristian Nun then hran tur a ni, a ti a; kei chuan, hengte hi Thlarau Thianghlim hnathawh inzawm reng a ni, ka ti thung; (iii) Dispensational hrilhfiahna leh theology a tuipui a(a pawm vek leh vek loh chu ka hre lo), kei chuan Reformed theology zawk atang hian Conservative Evangelical a nih theih e, ka ti (a ‘historic’ zawkah ka ngai bawk); (iv) Ani chuan Evangelical chhungkaw pumpui tal pawh hi zau zawka thlir tul a ti lem lovin a lang a, kei chuan pawn lam zau zawk kan tuipui ve lo a nih pawhin evangelical chhungkua tal hi han hre chiang ila maw le, ka lo ti ve mai a ni e. Heng zawng zawng hi Pathian Thu ngainatna leh thianghlimna kawnga min hruaitu tha tak a nih ka beisei.     

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