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?

VARTIAN TAWNMANG

Mihring taksa leh rilru hahchawlh hun zan duhawm tak chu ei bar zawn tulnain a nawr liam leh dawn ta ruai mai a, hah hian chawlh theih hun dar kar chu thlahlel takin a thlir a, bangtar sana leh kutbun sana ten lungrual leh pawi tihpui takin an lo chekpui tlawk tlawk a. Zan thimin eng zung lo zi chhuak tur chibai buk paha a mangtha lai chuan sirva lengte pawn an mumang thawhsanin ni thar lo inher chhuak mek chu zaiin an lo lawm a, an lo awi a. Aw, an zai rite chu a va mawi tak em! A chang chuan an awrawl chu a hlim a, a chang chuan a lungngai emaw tih tur hian a dul bawk a. Zan chawlh hun pawha chawl hman lo, ni khat tla chhungkham ei bar tur zawnga hmanhlel hringfate dinhmun dur tak chu an khawngaih emaw tih tur hian sirva lengte vartian zai ri chu a dul a, an awrawl te chu hnukulh aw tliak riin a tuam a.

Engpawhnise, engin thim a hnawh bo hma vartianah zan mang hlimawm tak tak tawng hman tawh dawn loh mah se, hrisel nan a pawimawh em avang leh hahchawlh hun a neih chhun a nih avangin a room zim teah a'n zal a. An chhungkaw inrelbawl nana a hringnun hmachhawp a lo ruahman rilrukte chu beiseina nungin a tivul zel a, a muthilh hlan hian chung a beiseinaten an tinsan loh nan mumangah hmuh chhunzawm a, chelh beh tlat a duh a. Theih ni se, zan mumang leh vartian tawnmangte hian hun lo la inher chhuak zel tura a hringnun kulhbang lungremna tura a lo duan lawksa, taihmakna behchhana hlawhtlinna run nuam te chu mangphan phal se tih hi a duh aisam a ni a. Mahse, a ni thei meuh ang em?

Thawm ri-va a tam tan a, Vartian tawnmang man hun a tawi ngei ang. Zan khaw thim a liam rual deuh thawa vartian tawnmang hian beiseina nung min hmuhtir hram se tih a beisei. Zofate khawvela kan nunphung, sakhua leh philosophy te hian beiseina vartian a nei ngei a, chu chu hmuh thuai tumin a thlir thin. Chung beiseinate chu thlasik mumang ang maia a liam ral mai loh nan Zofate beiseina Siamtu chung Pathian chakna leh hmangaihnaah zungkaih thar leh a ngai a ni. 

Vartianah mang kan neiha chu chu vartian tawnmang a nih chuan chu tal chu kawng tinrenga Zofate hmasawnna leh changkannaa hlangkaitu tawnmang duhawm leh nghet ni thei mawlh se.