LETTER OF MY SOUL : Ka rauthla lehkhathawn

2010 Xmas Day at Wesley Church, Mandalay, after worship service

Ka hmangaih, tun hi he lamah zing lam dar 2:30 a ni a, kha lamah chuan dar 1:00 a ni a. muttui hun lai tak pawh a ni. Mahse ka la meng a, in hnena ka awm lai ang khan in kiangah lehkha khawih niin ka inhria a, hetia ka inngaih theihna pawh Internet gtalk leh vzo ka hawng a, khatah khan computer internet connect-a inbiak theih mai a nih avangin, ka computer dawhkanah zing lam dar 4, dar 5 thleng lehkha ka khawih hun lai ang khan tunah Malaysia Kuala Lumpur khawpui atang hian in kiangah, kan khumpui kianga ka dawhkanah thu niin ka inngai ta a ni.

Sent at 2:29 AM on Wednesday

Khatih lai khan zanah ka rawn kan kual thin che u a, zawhte noteho zun ka thli a, thawm riva awm se, thenawm khawvengte vengtu zan veng ညေစာင့္ ang maiin ka fangkual thin a, mut chhuak tihreh nan TiTi rah thla chharin ka tei chhuak bawk thin a nih kha.

Sent at 2:33 AM on Wednesday

In kiang hnaivaia ka awm theih hun te kha ka va ngai tak em ve aw. In mamawh rang taka tihsak theih dinhmuna ka awm lai kha, min mamawhna zawna theih tawp ka lo chhuah ve theih lai te kha, duat leh duhsak theia in kianga ka vir vat vat theih lai te kha,,aw.. a lo va hluin ka va han ngai tak em! Khan hun lai kha chan leh theih ka thlahlel em em a ni.

Sent at 2:36 AM on Wednesday

Kan khawvel ni te hi a tha tawh si lo va. Kan hringnun khawvelah hian Pathian phal damchin tur kan hre thei si lo. Ni leh thla a inher liam ruala kan lei taksa rawngrawp tial tial hi dan theih a ni si lo. Kumte hian hringnun a pawt tawi ta zel mai bawk a.

Sent at 2:40 AM on Wednesday

1st Jan 2011 grandma and her grandchilren (Gloria, Angela, and Eben)

 Mandalay

Ka hmangaih, ka nupui, fanaute, nu leh pa, u leh nau, laina te, leh lenrual lungduhte nen rualkim taka siamtu Pathian kan fakho lai te, hlim taka kutni vangthla kan hman lai te, chhung kima chhungkaw maicham hmaah Pathian kan biakho lai te, kan fate ni tin skil leh sande skul kai hawng kan lo hmuah lai te, kan nupaa Biak in kawng kan zawh dun lai te, tawngtai inkhawmah dar insi riala kan thut lai te, ka nu hova chhung inkhawm kan hmanho lai te, leh thil dang dang.... te kha ka va ngai tak em ve aw,.. koh kir leh theih an ni ta si lo.

Sent at 2:46 AM on Wednesday

Tuna ka thuziak ngei pawh hi a ziaktu ai hian a dam rei ang a, A ziaktu'n khawvel a chhuahsan hnuah anniho hmang hian he lei ramah a la cham zel dawn a ni.

Sent at 2:48 AM on Wednesday

June ni 1, 2011 chu Pathian zarah kan lo chuangkai leh ta der mai. Malaysiaah hian thla ruk lai ka lo awm ve ta, i lo kal laia ka hringnun hlimzia kha i hriatthiam ka ring. Ka kiangah thla khat leh a chanve chhung chauh cham thei mah la, he rama kan nupa sulhnute hian i hlimthla leh i awrawl mi hmuhtirin mi hriat nawntir thin. Ka ngai che u tia ka sawi chhuah hma hian ka thinlung chhungrila ka hmangaihna che u hi tuifinriata tui angin a tam a, khawvelah tlang sang ber angin a sang bawk a, tuifinriat chhuat aiin a thuk zawk bawk a ni tih hi min lo chhinchhiahsak dawn nia.

Sent at 2:55 AM on Wednesday

Tunah hian in kiangah in bulah ka rilruin ka awm a, thi thei lo ka thlarau chu in kiangah, enkawl leh veng tur che uin Lalpa vantirhkohte nen an awm a, ka rilru (ka thlarau) in kianga a awm avangin ka taksa pawh in kianga awm ve tho angin ka dah a, ka ngai a ni.

Sent at 2:58 AM on Wednesday

Mahse, ka hmangaih, tunah in kiangah awm angin inngaihtuah lungdam thin mah ila, zan in mut laia mumang avang emaw in ring, kut leh ke te dah sual palh, delh sual palh avanga engemaw ti a, in rum changin ka rawn sawi harh pha dawn ta si lo che u hi zawng, pawi ka va ti tak em. In zing tho awrawl hre pha lova tuipui ral lam hla taka ka awm hi chu ka lungkimna a ni bik lo tih inhre mah ila, Siamtu Pathian min kohna leh dahna hmun nia kan pawm tlan avangin tuar theih hram hram tum a ngai ta si a.A ram leh a felna zawng hmasatute hnena Lalpa min pek belhchhah tur zingah hian kan chhungkua kokim taka chengho leh tur leh a rawngbawl chhunzawm tur lam hi Pathian hian tihhmaih lo hram se ka va ti tak em ve aw!

Sent at 3:09 AM on Wednesday

2011 Jan 1, Mandalay

Zing lam dar 3 a pel ta. Vartianin khawvel ni eng mawi a rawn keu hawn hmain tlem azawng chu ka han chhing ve sawk  ang e. "Muttui Mangtha" tih hun ka la tlai lo ve. Tawnmang lamah tal chhungkimin kan lengza dawn nia. Dam takin mutui mangtha, zing thawh nuam u le.

In hmangaih leh in ngaih em em, papa

15/05/2011 JB and S'pore border

Singapore Background

Ni 15 May, 2011 dar 12:00 pm atangin JB MCF Secretary Pu Lalthankimia'n Johor Bahru khaw chhunga hmun pawimawh lai leh Malaysia leh Singapore ram pahnih inkalpawhna leidawh ropui tak maite chu Taxi-in min fanpui a. He kan thlalak hi JB lam atanga Singapore ram background-a lak a ni a. A khawthleng leh hmun leh hma invalh vel dan te chuan lung a ti leng ang reng hle mai. JB-a Immigration Headquarters pawh a pawn lam atangin kan va thlir a. A building pianhmang chu indo thlawhtheihna thlawk tur ang mai hi ni berin a lang.

MCF JB Worship

May 15, 2011 Johor Bahru Baptist Church (JBBC)-a lawi MCF Pathian biak inkhawm bana group thlalak a ni a. Pastor leh Pastor nu (Pi Dengthangi) bial an va fan tum hian Lalpa Zanriah Sacrament an sem. JBBC hian MCF memberte inkhawm kal/hawng transport man a tumsak vek a. Atirah chuan Van motor-in a va hruai a, a thlah leh thin a, inkhawm pawh kan thahnem duh khawp mai a. Mahse, kan Van hman kha sikul Van a ni a, a hman ta tlat lo mai a, MCF memberten mahni sumin Taxi remchang ran rawn la a, receipt an dil a, inkhawm banah MCF Treasurer-in a pe ve leh a, MCF hotute chuan thla tawpah JBBC-ah an bil ve leh ta thin a ni. Tawng lama harsatna avangin Taxi han lak mai hi a awl lo va, inkhawm kan kiam phah thin. Pathian biakho inkhawm a nuam a, kan hlim hle thin a ni.

WEDDING RECEPTION OF THAN OO and ZARTEI

Than Oo, Magwe, leh Zarzoliani, Tahan, te chu April 17, 2011 7:00 pm Kuala Lumpur Baptist Church, Shalom Hall-ah Kristian Dan thianghlimin Rev. Gospel Hrilvelthanga kut hmangin an innei. Serh leh sang lam kan zawhah an hnathawhna restoranah a lawmna buatsaih a ni a. Hman lai bus hlui ung ve tawh tak hian min thiar a. Inneih lawmna zanriah tuihnai tak hnianghnar takin kan kilho. He dawhkan kiltute hi Pu Hualsailova, Pi Mi Mi, Pi Laldinthari leh a fapa Samuel Zonunsanga, Sayama Dengthangi (Pastor nu) leh Pastor te an ni. Mo thar Zartei'n ei tur a rawn dah lai a ni. Kan tlai-puar-hlimtlang hle.

HLUI ZUN NGAI ZALENNA

Tumbuk khaw daia Tuifinriat

Hei hi thil ni thei leh mawi hnai ve tak han chin zui chi ni hian keimahah chuan a thawk hlawl lo.  Mawi tih chu sawi loh, mihringte tan a tangkaina tur kawng pakhat mah ka hmu thlawt bawk lo. Ka tih atan ka duh loh ang bawkin thiante hman atan ka duhsak hauh lo bawk. Ka ruih bosan emaw ka hlamchhiah ve hrim hrimah thlirtuten ngai mah se, han pawmzam mai turin a kal hmang leh a tihdan zia hian mi hip lo tawp, dik taka inphawrh chuan ka ngaina thei mawlh lo a ni ber mai. Amah ngaina tur leh pawm thiam ve mai tura min duhsaktu thiante ka hmaizah em avang zawkin, thinlung duhna tel hauh lovin ka han hnim hnai dawn chhin a, a teuh lo mai, ka Mizo tlawmngaihna pawh hian a tlin lo i han ti deuh charh mai teh ang. Taitesena emaw Vanapa te pawh ni se, ka Mizo rilru atanga ka han thlirsak hian, he thil kalhmang kher kherah hi chuan tlawmngai No Pui an dawng pha bik hauh lo vang.

                Ka hriat tirh phei kha chuan kuhva tui, patling ka chhunga leng tawh lo, Biak In bang mawi emaw bawlhhlawh bawm emaw a nih ngaihtuah chang lova han phuh darh khum chuai chuai mai hi ka nap a. Hei kher hi chu thianten min lo hmelhriattir hman hi pawi ka titawp thei lo va, nalh leh mawi ka ti bawk lo. Min sih hmuhtute han dem a mawi loh avangin ngawih liam mai ka’n tum pawh hian a rem ngang lo a ni. Heti khawpa ka lo engto va, ka duh loh chhan erawh han sawi fak tur hre chuang hauh si lo hian ka tei thei lul lo hi a ni ta ber mai a. He thil chungchanga ka rilru put hmang thianten an han hriatchian meuh chuan min kawhhmuhtu an nih kha pawi an tihnuhnawh leh a, a sawt tawh chuang si lo.

                A dik ka ti, ka tan chhan hi. He thil ka tih loh avang hian hna thawk peih lo mi vakrawlai ka nih bikna ka hre hauh lo.  Chunga thuneitute rahbeh leh hlawh pek kim loh vang pawh ni hran lo va, eng hna pawh nghet tak leh ziktluak taka thawk hman lo khawpa “hna-leh-lan-sam” chu ka ni bik lo tih ka inhria. Min duhsaktute aw-ka ngai pawimawh zo lova ni ka vui liam tum erawh chhiar tham awm ve mah se, mahni chil tiphuan tawk leh tawng titui tawk inhnangfakna tur chu ka thlantui hian a lei pha ve hrim hrim. Chu mi kawngah chuan mite meizial ban kual dun dun nih ka hlauh ber a ni bawk a, ka kuta zial tit-ek kai khawp chuan thianghlimna ka tlachham bikin ka inhre lo.

Mite min hmuh dan chu thu hran ni se, ka inhmuh danah ka induh tawk a. Miten ti mah se ka tih atan ka duh lova ka zui lo a ni mai alawm, tu pawi nge ka khawih? He thil hian tlangval piantha, tluantling, hmel tha tak pawh a tikhawr tut a, nula pian mawi sa pan thlerh thlawrh pawh hian a inhmeh chuang lo. He thil han hman mai tur hi ka zei lo ru riau va, ka thiam lo mai ni lovin han hman ve chhin eih pawh ka inthlahrung. Thianten tlangnel tak maia an han hman zaih zaih pawh hian ka lo awm thiam lo va, a mawi lohna mai ni lovin a awmzia nena inkawlkalhna te ka ngaihtuah chhuak bawk. Ka pian leh seilenna ramin a zir loh vang nge ni dawn, han tih ve chang pawh hian a bul tawi tut a, ka sawi tum leh kawhhmuh tum pawh thleng zo ta lovin ka hria a. Inralring tak maiin ka han khai chho a, tihthanna hian min tihzei beiseiin, ka han phawrh chhuak ve ngei mai a, a va’n remchang lo tak ngai em aw! Mahni tih ngai loh thil, mite tana thil tlanglawn tak leh hman nuam tak tih ve tul ta tlat mai hi zawng Chhurbura’n Hmawng kunga chaw chhum a tum ai khan harsa fe-in ka ngai zawk.

Kan ram leh ram thumnaa ka hman leh tawh loh tur tih thiam lo tum vak vak hian zan mang chhia a tisei thlawn mai mai tiin tih loh ka’n tum thin a, tuna kan chenna ram tihdan phung a nih tlat avangin ka hman ve loh chuan mi dangdai nih ka hlawh thei bawk si a. Hringnun hlutna tinep thei emaw Kristian nihna pawtpeh zawnga mite tih dan tha lo buanthluk theih hian kan inphal ngai lo. Thenrual inhmuh khàt chàm lawm nân Biar (beer) han tlak pap pap mai te, thiante hmaizah avang ngawt a, mahni duhthlanna hralh duh mi chu ni lovin ka inhre thin a, mahse ka chiang ngam chiah lo. Amaherawhchu tun lai mite tih dan alawm ti ve pawlh ringawt a, nulat tlangvalna hmang duhdahtu leh biar rim nam tihreh nan zu tui chiah zawr vaihlova pawlh kuhva khawr hmuam tun chunga Pathian biak inkhawm leh kohhran thiltih pelh duh hauh lote zingah erawh chuan ka thihni thleng pawhin chhiar telin ka awm hauh lo vang. Kawr var ka hak laia thinlung ngaihtuahna bal dum tluk, mite hmuh theih si loh chiang taka hmutu leh hretu hmaah, sual thupha chawi tur neih inhre ngai lo khawpa chapo birute zingah chhiar tel nih ka hlau ber a. Thiam ve thawkhat leh hre ve tawka inngaihna vilikin mi dangte chaldelh rantu nih phei zawng ka thisen hian ngam lul lo se tih ka ngiahtuah laia kawlphe aia chak, mahni induhtawkna leh chapona thinlung fahrah lutuk a lo thlawh phei zuai lai khan, thinlung hretu thil hriat theihzia hi mak chu ka ti; ngaihtuahna far khat leh rilru suangtuahna si per khat chauh pawh hi Ani chuan a hmuh thelh ngai si lo. “Tun lai mite tih dan alawm” tih hi mahni tisa duhzawng tih theihna chhuanlam laisen atan, sual ngaihzamna kamchhe tleuh nana hmang zeitute pawh hian, engkim Hretu leh Hmutu hmaah chuan kan la inpuang dawn tih kan hai mawlh si lo. Hmasawnna kawng tipingtu ngaih dan hlui leh tih dan phung tangkai tawh lohvina a sal-beh ka lo la ni ta cheu a niang chu, ka thianten “Hlui-ngaia” emaw “Hluizunthanga” ti tea min koh tak hi. Pawi ka ti chuang lo, ka tuar thiam tho. Mahse, chutiangin “tih dan hlui”zunzama phuarbeh ka nih reng ka lo inhre ngai lo. Hei hi ka chhahna lai tak pawh a ni ta ve ang.   Mahse chutianga zung kaih nei lo, buh si thli len bo ang maiin khawsak ka zuam bawk lo.

Tuna ka harsatna chu thil tha, mite chin than thil pawimawh, mahni lo tihthan ve loh,mawi pawh ka tih lem loh han hman hi a ni ber mai a. Mahni hnam nunphung leh sakhaw inrelbawl danah a tel tlat loh avangin leh kan seilenna hmun rama kan lo hman than tlat loh avang khan chu thil chu han hmang chhin tur pawhin “kan tihdan a ni lo” tihna rilru a lo zi chhuak a, chu chuan he thil thar hi mi laktir ngam lo leh thin. A hmanna hmuna awm si a, hmang ve thei lo han nih chu piansualna chi khat a nih miau avangin zawi zawiin, mite hriat vak lohvin ka han hmang tan ve ta a. Ni leh thla a inher rualin, ka lo hmang thiam tan ve ta a, tha lo mawi lo ka tihna rilru kha che te tein a kiam tial tial a. Ka zei ve tulh tulh a. Mizo lanu val rualte mawina leh hmelthatna timawi zualtu a lo ni zawk tih ka hmu chhuak ta zel a. A tira “kan tihdan a ni lo” tih nunphung hlui kulh bang chu zawi zawiin a chim riai riai a, danglamna leh thil pawimawh inthlakthlengna nun thar chu vartian ni eng zung mawi tak rualin hringnunah a rawn zam lut del del ta a. Hmasawnna khawvel thara chuangkai ve tur hian tih dan hlui, ngaih dan leh pawm dan hmasa zawk lak ata harsa ti taka kan tal chhuah a lo ngai reng mai a, hei hi hmasawnnaa piantharna nun dik lo zik chhuahna chu a ni tih ka hmu chhuak ta bawk a.

Khatih laia tih dan thar tha min kawhmuhtu ka thiante dem dawn dawna rilru ka lo put te khan mi tizak khawtlai a. Mahse, tunah chuan ka zak duh ta lem lo, he chin dan thar hi ngaihngam takin ka hmang ve thiam ta a, rual ka pawl ve ta bawk. Tin fuh loh leh kawk fuh lo anga ka lo inngaih thin kha thil kawh nan kut zungchal ka lo hman than vang chauh zawk a lo ni a. Kawk kualtu atan kut zungpui han hman hian nghet leh fuk takin a lo kawk fuh zaw mah a, zungchala kawh ai chuan a vin lo deuh bawk a, kawh sual palh changin han sut leh zauh pawh a awlsam zawk bawk lawm ni ka’n ti deuh ta duah a ni e. Tunah chuan thil kawh nan kut zungpui hi ka hmang thiam ve ta hle mai.   

               

               

Cheras-a MCF unaute

Ni 28/4/2011 tlaiah Pu Hualsailova leh Pi Dengthangi te nen Cheras-a kan MCF unaute kan va tlawh a. Chhungkaw li an awm a. In tin lut chhuakin Pathian thuchah tawi sawia tawngtaisakna hun kan hmang zel a, Kan kal tawhna chhungkuaten nen kan inzui chhuak a, in dangah kan lut a, kan pung tual tual a, a tawp kharna Pu  Hruaia inah kan hmang.

THE WAY TO RECOGNIZE THE RISEN JESUS

A WAY TO RECOGNIZE THE RISEN JESUS

(Text: John 2010-18; Luke 24:13-35, esp 30,32-35)

Background:

A number of times the risen Jesus was not recognized.  Before he was handed to the religious leaders, Jesus himself foretold about his arrest, death, burial and resurrection to the disciples. When the events took place in a real life( in history), the followers of Jesus failed to understand from the Scriptures that Jesus had to rise from the death.

I.                   The PROBLEM

            The problem lies at the bottom line that the risen Jesus was not recognized. What could be the reason that prevents Jesus from recognizing him. It could be that

(1)   Jesus’ resurrected body may look different

Nowhere in the Scripture is mentioned about the different look or appearance of the resurrected body.

(2)   Jesus may prevent himself from recognization

Jesus used to deal with his disciples in a normal-formal way, not in a mysterious way. Even after his resurrection, it is reasonable that Jesus who loves his disciples would not choose an unrecognizable way for communication.

(3)   The preoccupied circumstances in the life of the disciples could have blocked their eyes and ears to recognize their risen Lord Jesus Christ.  The disciples were preoccupied with fear, uncertainty, and insecurity. They might have an excessive concern with loss of hope due to the terrible death of their Lord.  Mary at the tomb saw Jesus and heard his voice. As she was preoccupied with an idea that Jesus’s body was taken away by an unknown person, Mary’s ear and eyes did not realize the risen Jesus. In a face to face contact, Mary failed to see the reality. Likewise, Peter and the other disciple left the tomb with an empty heart. In the same manner, on the road to Emmaus, the two disciples conversed with Jesus himself throughout the journey. Since they were preoccupied with what had happened in Jerusalem, they were delayed to see the fulfillment of the Scriptures concerning the risen Jesus Christ.

Applications:

(1)   In times of war and financial crisis, there are people filled with fear and insecurity which cover their eyes and ears to see and hear the power of the risen Jesus. In this preoccupied situation they cannot recognize Jesus’s love in a post-modern conversation, which just raises situational quaries (questions), as “ Woman, why are you crying? Who is it that you are looking for?” This kind of situational highlighting questions is normally asked by people. ( Jn. 20:13). The people with fear and insecurity need a deeper voice which they know is a personal, individual to their present context.

(2)   As Christians there are times we are so preoccupied with ministry, vision, plan, achievements and methodologies that we cannot  recognize the voice of the risen Jesus even in a face to face encounter with him.

II.                 The SOLUTION

When Jesus in relating himself to their current situation came to know his new way of communication to Mary and the two disciples did not work out to make them recognize him (Luke 24:17,19,25 etc), he used a normal-formal way of communication which was so much relevently contextual to the preoccupied disciples. To Mary Jesus called, “Mary.” It is the name so personal and the voice so familier to her. Now Mary recognized Jesus, responding him, “Rabboni.” In fact, there is a link between the name and the voice, the one who calls and the one who is called. The one who is called has responded.

In another encounter, only when Jesus took bread, gave thanks, broke and gave it to the disciples, they began to recognize him. Jesus’ action rather then his historical sermon makes a contextual realization for his disciples.

Applications:

(1)   In this Age of Knowledge, and in the broken world, Jesus and his love can be more meaningfully realized when the Living Bread is contextually made to become the daily bread for the hungry and thirsty children of the earth, and when the power of the risen Jesus is contextually transformed into the socio-economic and political security of the insecured, marginalized and oppressed people.

(2)   As we are carrying out the great commission of our risen Lord, let us remember that Jesus called  Mary in person in her personal name. Jesus’ calling is very secure for Mary who is crying. Let us also take heed that Jesus

a.      TOOK bread, (where are the breads now?)

b.      GAVE thanks (for the glory of God, great Provider )

c.       BROKE it, and (multiplication of bread)

d.      GAVE them.  (the actual feeding, the daily bread reaches to the hungry)

Conclusion: (the enlightenment)

(1)   Mary testified the risen Lord (Jn. 20: 18)

(2)   The two disciples who were going away returned back to Jesusalem testifying the risen Lord (Luke 24: 32,33-35)

(3)   ..........................

(A short meditation by Rev. Gospel Hrilvelthanga

Morning Watch, Friday 29/4/2011 6:30 am KLBC).

HNAM LEH RAM

Hnam leh ram hian kham chin ri a neih thin mahse hnam chi hrang hrangte chu ram pakhata a ram mite kan ni thei a. Ram ri kham chin neih a awl lo hle ang.

THIL PAWIMAWH CHI HNIH

Genting Highland, Malaysia

Kum zabi 21-a Mizote hi (1) retheihna leh (2) Rahbehna avangin ram tha leh ram zalen zawkah thlang kan tla mek a. Kan chenna hmun ram azirin "Kan lenna vangkhua" tia koh theih ram kan nei ta nual mai. Thenkhat tan India rama Mizoram state te, mi dang tan Myanmar rama Kabaw leh Kalay phaikuam te hi an lenna vangkhua a nih laiin, Malaysia ram, thinglera Sava fu ang mai chauhva kan khawsak lawkna ngei pawh hi kan lenna vangkhua tia koh theih ram chu a lo ni ta zel a. Khawthlang rama zuk thlangtla tawhte tan tuna an chenna khu an vangkhua a ni nghet ta bawk a.

Kawlram atangin thlangtla lo, chambang engemaw zat kan awm ang. Chutiang bawkin Malaysia rama piang kan tu leh fa, Ram thumnaa thlangtla lo, emaw thlang zuk tlaa lo kir leh emaw Myanmar rama kir leh ta chuang lo, Malaysia rama cheng hlen turte pawh kan la awm ngei bawk dawn a ni. Chung mite tan Malaysia hi an vangkhua a ni ang. Tichuan Mizote chu khawvel ram hmun hrang hrangah a ram mi niin kan khawsa tawh ang.

      Chung vangkhuaah te chuan thian thar leh bovuak thar, thenawm thar kan lo ang a, kan vangkhaw thar thenkhatah chuan a ram mite tawng zir chawpin hringnun kan din thar chho dawn a ni. Baibah leh khawr takin kan khawsa chho nawk nawk ang a, thiam lo leh zir pah zelin nun dan thar huangchhungah kan leng pheleng darh darh thin ngei ang. Mahse, chu chu tan kan takan dintu, min chotu rahbi an ni tih kan hriatreng a, tha thlah hauh lo leh fuat nei taka hma kan lak zel chuan kum rei lo teah kan vangkhaw thara vangkhaw duhawm leh hmasawnna siamtu leh tichangkangtu hnam pawimawh tak kan ni chho mai dawn a ni.

      Amaherawhchu thil pahnih kan nuna bei tlat tur a awm: (1) Mizo hnama kan chian, a, kan rinawm leh (2) Krista Isuaa kan chian a, kan rinawm hi a pawimawh chungchuang a ni. Mahni hnama kan rinawm loh chuan kan vangkhaw thara hnam changkang zawkte lem zawhin kan awm ang. Khawvel hmasawnna rahbi thar min chhehsaktu Krista Isuaa kan chian lohva kan rinawm loh phawt chuan sakhaw dang chilh behin kan awm bawk dawn a ni. Chuvangin, khawi hmunah pawh awm ila MIZO KAN NIHNA leh KRISTA ZUITU kan nihna hi khawvel mite hmuhah kan tarlan a tul em em  a ni.

      He tukverh atang hian tun laia kan Mizote nun hi i han thlir teh ang hmiang. Kan sawi tak thil chi hnihah khan kan chiang tawkin kan rinawm tawk em? Heng thil pahniha chiang leh rinawm lo kan awm nual tawh em? Engtin nge hma kan lak ang?