The role and place of Virgin Mary and the women saints

B.Zirsangliana

Introduction:
Ever since the early Christianity women played a very crucial role in the life of the Church. They made outstanding contributions in Church-ministry and particularly in the sphere of Christian mysticism. Inspite of their significant place and contributions; they were always ignored and overlooked. Their place and contributions are ignored even in the Christian literature. But here in this paper the place and role of women saints, Virgin Mary and the women saints are re-narrated in order to reflect upon the women issue.

The Place and role of Virgin Mary :
The Blessed Virgin Mary, sometimes shortened to The Blessed Virgin or The Virgin Mary, is a traditional title specifically used by Roman Catholics, Anglicans, some Eastern Orthodox and Eastern Catholics, and others to describe Mary, the mother of Jesus Christ. The term carries not merely belief in the virginity of Mary but of her continuing role within the church and in the life of all Christians.

Biblical depiction of Mary:
Little is known of Mary’s personal history from the Bible. The Bible records that she was the cousin of Elizabeth (mother of John the Baptist), and that she was betrothed and, later, married to Joseph. After giving birth to Jesus in a stable at Bethlehem, where she had gone with Joseph to register for a government census. Mary returned to Nazareth to live a quietly and humbly with her family (Luke 2:1-20). Little is known about Mary after the crucifixion of Jesus, although Acts 1:14, the last reference to her in the New Testament, places her among the Disciples. From this time, she disappears from the Biblical accounts and even her death is not recorded in Scripture.

The New Testament states that Mary conceived Jesus by the Holy Spirit and thus without losing her virginity (Matt 1:18, 20; Luke 1:35). Despite Biblical references to Jesus’ “brothers,” the idea of Mary’s the idea of Mary’spetual virginity appeared in the early Church.

Mary—Mother of Christ as the Mother of Church :
In the early Christianity Nestorianism regarded Mary as the only source of Jesus’ humanity. Since the Virgin Mary's role in the mystery of Christ and the Spirit has been treated, it is decent now to consider her place in the mystery of the Church. "The Virgin Mary is acknowledged and honored as being truly the Mother of God and of the redeemer she is ‘clearly the mother of the members of Christ'. Since she has by her charity joined in bringing about the birth of believers in the Church, who are members of its head." After Jesus' baptism by John the Baptist and his temptations by the devil in the desert, Mary was present when Jesus worked his first public miracle at the marriage in Cana by turning water into wine at her intercession. Subsequently there are events when Mary is present along with Jesus' "brothers" (James, Joseph, Simon and Judas) and unnamed "sisters". Mary is also depicted as being present during the crucifixion standing near "the disciple whom Jesus loved" along with her sisters. According to Acts, Mary is the only one of about 120 people gathered, after the Ascension, in the Upper Room on the occasion of the election of Matthias to the vacancy of Judas, to be mentioned by name, other than the twelve Apostles and the candidates (Acts 1:12-26, especially v. 14) though it is said that "the women" and Jesus' "brothers" were there as well, their names are not given.

Mary's role in the Church is inseparable from her union with Christ and flows directly from it. "This union of the mother with the Son in the work of salvation is made manifest from the time of Christ's virginal conception up to his death"; it is made manifest above all at the hour of his Passion: Thus the Blessed Virgin advanced in her pilgrimage of faith, and faithfully persevered in her union with her Son unto the cross. There she stood, in keeping with the divine plan, enduring with her only begotten Son the intensity of his suffering, joining herself with his sacrifice in her mother's heart, and lovingly consenting to the immolation of this victim, born of her: to be given, by the same Christ Jesus dying on the cross, as a mother to his disciple, with these words: "Woman, behold your son.”

After her Son's Ascension, Mary "aided the beginnings of the Church by her prayers." In her association with the apostles and several women, "we also see Mary by her prayers imploring the gift of the Spirit, who had already overshadowed her in the Annunciation.” Finally the Immaculate Virgin, preserved free from all stain of original sin, when the course of her earthly life was finished, was taken up body and soul into heavenly glory, and exalted by the Lord as Queen over all things, so that she might be the more fully conformed to her Son, the Lord of lords and conqueror of sin and death." The Assumption of the Blessed Virgin is a singular participation in her Son's Resurrection and Devotion to the Blessed Virgin;

In the history of the Church devotion to Mary appears on two levels. There is the Mary of the official theology and of the monks, which venerate her as the virgin who was docilely obedient to the divine will. So doctrines about her were shaped in antisexual mold. But there is also the Mary of the people who is still the earth mother. She is venerated for her helping power in natural crises, who assures new rain, new grain and many more blessings. "All generations will call me blessed": "The Church's devotion to the Blessed Virgin is intrinsic to Christian worship." The Church rightly honors "the Blessed Virgin with special devotion. From the most ancient times the Blessed Virgin has been honored with the title of ‘Mother of God,' to whose protection the faithful fly in all their dangers and needs. This very special devotion differs essentially from the adoration which is given to the incarnate Word and equally to the Father and the Holy Spirit, and greatly fosters this adoration." The liturgical feasts dedicated to the Mother of God and Marian prayer, such as the rosary, an "epitome of the whole Gospel," express this devotion to the Virgin Mary.

Mary as the Mediator of Grace
The Church fathers and even protestant Reformers like Martin Luther believed that Mary is the woman prophesised in Genesis3 who was united with her son in their struggle against the serpent. The early Church Fathers like Irenaeus, Justin Martyr and Tertullian held that Jesus is the new Adam and Mary the new Eve. This ancient and time honored identification of Mary as the new Eve the foundation of all Marian Doctrines, in particular the Doctrines concerning Mary’s Immaculate Conception, assumption and mediation.

In medieval theology Mary becomes the representative of redeemed humanity, purified of sin, the heart of the Church, the new Israel, the queen of heavenly congregation and the first fruit of general resurrection. In later medieval thought the paradox of the just and the merciful God is dissolved in to divine wrath (Jesus) and a human woman (Mary) representing mercy. She, like the understanding mother, can make allowances for the inadequacies of human nature. As Christ becomes to be feared, trust is transferred to Mary. It was considered that Mary’s son would not refuse any favour asked him by his mother. In this way Mary becomes the mediator of all graces, the centre of popular piety. Persons dare not to hope to find their way to heaven except through her mediation.

Mary as the Church’s model of faith
By her complete adherence to the Father's will, to his Son's redemptive work, and to every prompting of the Holy Spirit, the Virgin Mary is the Church's model of faith and charity. Thus she is a "preeminent and wholly unique member of the Church"; indeed, she is the "exemplary realization" of the Church. Her role in relation to the Church and to all humanity goes still further. "In a wholly singular way she cooperated by her obedience, faith, hope, and burning charity in the Savior's work of restoring supernatural life to souls. For this reason she is a mother to us in the order of grace.” This motherhood of Mary in the order of grace continues uninterruptedly from the consent which she loyally gave at the Annunciation and which she sustained without wavering beneath the cross, until the eternal fulfillment of all the elect. Taken up to heaven she did not lay aside this saving office but by her manifold intercession continues to bring us the gifts of eternal salvation. Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix."Mary's function as mother of men in no way obscures or diminishes this unique mediation of Christ, but rather shows its power. But the Blessed Virgin's salutary influence on men . . . flows forth from the superabundance of the merits of Christ, rests on his mediation, depends entirely on it, and draws all its power from it." "No creature could ever be counted along with the Incarnate Word and Redeemer; but just as the priesthood of Christ is shared in various ways both by his ministers and the faithful, and as the one goodness of God is radiated in different ways among his creatures, so also the unique mediation of the Redeemer does not exclude but rather gives rise to a manifold cooperation which is but a sharing in this one source."

The Women Saints :
St. Joan of Arc ( 1412 – 1431 AD )
Joan of Arc is the most famous fighting woman in European history. She was born on 6th, Jan.1412 in Domremy (France). She did not go to school and never learned to read or to write. At the age of thirteen she experienced supernatural vision. As time went on, she identified the voices she heard as those of St.Michael, St.Catherine, St.Margaret, and others who, she claimed revealed to her that her mission was to save France. At the beginning the French commander and others laughed at her attempt. But when the prophesy she made came true she was allowed to lead an expedition to Toulouse and, clad in a suite of white armor, led her forces to victory.

Joan was a woman possessed of high virtues. Centuries before women joined together to seek full recognition of their rights, Joan moved, assured and determined because she was confident in God, in a man’s world

St. Matilda of Canossa (104 – 1115 AD)
Matilda (Matildela Gran Contessa) was born in 1046; the assassination in 1052 of her father, Boniface of Canossa, and the deaths of her older brother and sister left her the sole surviving heir to the extensive holdings of the House of Attoni, founded by her grandfather Atto Adalbert. Two years later Matilda's mother, Beatrice, married Godfrey, duke of Upper Lorraine, an enemy of the emperor Henry III. Henry seized Beatrice and Matilda as hostages in 1055 and took them to Germany, but the following year he became reconciled with Godfrey and released them a few months before his own death.

When Godfrey died in 1069, Matilda married his son Godfrey the Hunchback, with whom she resided in Lorraine. After the death of their child in infancy, she returned to Italy, reigning with her mother until Beatrice's death in 1076. Matilda's father, for many years a supporter of the German emperors, had moved toward the papal side in the factional struggle dividing Italy, and Matilda remained loyal to the popes. She became a close friend of Pope Gregory VII, lending him important support in his struggle against the emperor Henry IV, and it was at her castle at Canossa that in January 1077 Gregory received the barefoot penance of the Emperor. After Henry's excommunication in 1080, Matilda was intermittently at war with him until his death (1106), sometimes donning armour to lead her troops in person. In 1082 she sent part of the famous treasure of Canossa to Rome to finance the Pope's military operations.
In 1089, at the age of 43, Matilda married the 17-year-old Welf V, duke of Bavaria and Carinthia, a member of the Este family. They separated six years later, Henry IV taking the Este side in the resulting quarrel. Matilda encouraged Henry's son Conrad to rebel against his father in 1093 and seize the crown of Italy. She finally made peace with Henry IV's son and successor, Henry V, in 1110, willing her private territorial possessions to him, although she had already donated them to the papacy, an act that later provoked controversy between papacy and empire.

St. Adelaide ( 931 – 999 AD ):
Saint Adelaide (German Adelheid die Heilige, French Sainte Adelaide, Italian Santa Adelaide) was born in c. 931. Adelaide, the daughter of Rudolf II, king of Burgundy, was married (in 947AD) to Lothar, who succeeded his father, Hugh of Arles, as king of Italy in the same year. After Lothar died in 950 AD, and Berengar of Ivrea, his old rival, seized the Italian throne and imprisoned Adelaide (in April 951) at Garda. After her escape four months later, she asked the German king Otto I the Great to help her regain the throne. Otto marched into Lombardy (in September 951), declared himself king, and married her. They were crowned emperor and empress by Pope John XII in Rome in 962. She promoted Cluniac monasticism and strengthened the allegiance of the German church to the emperor, playing an important role in Otto I's distribution of ecclesiastical privileges and participating in his Italian expeditions.

After Otto's death (in May 7, 973), Adelaide exercised influence over her son Otto II until their estrangement in 978, when she left the court and lived in Burgundy with her brother King Conrad. At Conrad's urging she became reconciled with her son, and, before his death in 983, Otto appointed her his regent in Italy. With her daughter-in-law, Empress Theophano, she upheld the right of her three-year-old grandson, Otto III, to the German throne. She lived in Lombardy from 985 to 991, when she returned to Germany to serve as sole regent after Theophano’s death (991). She governed until Otto III came of age and when he became Holy Roman emperor in 996, she retired from court life, devoting herself to founding churches, monasteries, and convents. Adelaide died in Dec. 16, 999.

St. Catherine of Siena ( 1347 – 1380 AD) :
St.Catherine of Siena (Originally called, Caterina Benincasa) was born in March 25, 1347, Siena, Tuscany and died in April 29, 1380. At the age of sixteen she took the habit of the Dominican tertiary. At the end of three years she underwent the mystical experience known as ‘Spiritual espousals’. She joined her family and started to tend the sick, serve the poor and labour for the conversion of sinners. She was usually going without food (except sacrament) for a long time as a result suffered physical pains. A number of Disciples, both men and women joined her. And formed a wonderful fellowship Catherine became a tertiary (a member of a monastic third order who takes simple vows and may remain outside a convent or monastery) of the Dominican order in 1363, joining the Sisters of Penitence of St. Dominic in Siena. She rapidly gained a wide reputation for her holiness and her severe asceticism. When the rebellious city of Florence was placed under an interdict by Pope Gregory XI (1376), Catherine determined to take public action for peace within the church and Italy and to encourage a crusade against the Muslims. She went as an unofficial mediator to Avignon with her confessor and biographer Raymond of Capua. Her mission failed, and she was virtually ignored by the Pope, but while at Avignon she promoted her plans for a crusade.

It became clear to her that the return of Pope Gregory XI to Rome—an idea that she did not initiate and had not strongly encouraged—was the only way to bring peace to Italy and thus facilitate a crusade. Catherine left for Tuscany the day after Gregory set out for Rome (1376). At his request she went to Florence (1378) and was there during the Ciompi Revolt in June. After a short final stay in Siena, during which she completed her Dialogo (begun the previous year), she went to Rome in November, probably at the invitation of Pope Urban VI, whom she helped in reorganizing the church. From Rome she sent out letters and exhortations to gain support for Urban; as one of her last efforts she tried to win back Queen Joan I of Naples to obedience to Urban, who had excommunicated the Queen for supporting the antipope Clement

St. Bernadette of Lourdes( 1844 – 1879 AD):
Saint Bernadette of Lourdes original name Marie-bernarde Soubirous was born on Jan,7,
1844, in Lourdes, and died on April 16, 1879, Frail in health, Bernadette was the eldest of nine children from a poverty-stricken family. She contracted cholera in the epidemic of 1854 and suffered from asthma and other ailments throughout her life. Between February 11 and July 16, 1858, at the age of 14, she had a series of visions of the Virgin Mary, who revealed her identity with the words “I am the Immaculate Conception.” Bernadette steadfastly defended the genuineness of these visions despite strong opposition from her parents, the local clergy, and civil authorities, and she faithfully transmitted Mary's messages. To escape public attention she became a boarder in the local school run by the Sisters of Charity of Nevers. In 1866 she was granted admission into the novitiate in the mother house at Nevers. There she completed her religious instruction and passed her remaining years in prayer and seclusion, happy and loved for her kindliness, holiness, and wit, despite almost constant sickness and pain. She died in agony, willingly accepting her great sufferings in faithful fulfillment of her “Lady's” request for penance. She was canonized by Pope Pius XI. Celebration of her feast is optional in the Roman calendar. The chapel of the St. Gildard convent, Nevers, contains her body.

St. Helena :
Saint Helena also called, Helen bornc.248, Roman empress who was the reputed discoverer of Christ's cross. Helena was married to the Roman emperor Constantius I Chlorus, who renounced her for political reasons. When her son Constantine I the Great became emperor at York (306), he made her empress dowager, and under his influence she later became a Christian. She was devoted to her eldest grandson, Crispus Caesar, whom Constantine made titular ruler of Gaul, but a mysterious embroilment in the imperial family culminated with the execution of Crispus and Fausta, Constantine's second wife and Crispus's stepmother. Thereafter, the story became current that Fausta had accused Crispus of attempting to seduce her—hence Crispus's execution. Fausta, in turn, was denounced by the grief-stricken Helena and was executed shortly afterward. Immediately after the double tragedy Helena made a pilgrimage to the Holy Land. She caused churches to be built on the reputed sites of the Nativity and of the Ascension.

Before 337 it was claimed in Jerusalem that Christ's cross had been found during the building of Constantine's church on Golgotha. Later in the century Helena was credited with the discovery. Many subsequent legends developed, and the story of the “invention,” or the finding of the cross, enhanced by romances and confusions with other Helens, became a favourite throughout Christendom. The story was told again in Cynewulf's 9th-centurypoemElene.

St. Bridget of Sweden (1303 – 1373 AD):
Saint Bridget of Sweden (Bridget also spelled Birgit, or Brigid, Swedish Sankta Birgitta AvSverige) was bornc.in 1303,in Sweden and died on July 23, 1373, Rome, Italy; canonized Oct. 8, 1391; Patron saint of Sweden, founder of the Brigittine Order, and a mystic whose revelations were influential during the European Middle Ages. In 1999 Pope John Paul II named her as one of the patron saints of Europe.The daughter of Birger Persson, governor of Uppland, she had from an early age remarkable religious visions that influenced her entire life and outlook. In 1316 she married Ulf Gudmarsson, later governor of the province of Nericia, and bore eight children, including St. Catherine of Sweden.

On the death of her husband in 1344, Bridget retired to a life of penance and prayer near the Cistercian monastery of Alvastra on Lake Vetter. To the prior, Peter Olafsson, she dictated the revelations that came to her, and he translated them into Latin. One was a command to found a new religious order, which she was not able to fulfill until near the end of her life, receiving papal permission in 1370. She went to Rome in 1350 and, except for several pilgrimages, remained there for the rest of her life, constantly accompanied by Catherine. She exercised a wide apostolate among rich and poor, sheltering the homeless and sinners, and she worked untiringly for the return of the pope from Avignon to Rome. Spurred by a vision to visit the Holy Land (1372), she died soon after her return to Rome.

St. Anne Marie Javouhey (1779 – 1851 AD):

St.Anne was Born at Jallanges, (Burgundy, France) on November 10, 1779; and died in Paris, France, on July 15, 1851; Anne Marie was the fifth of ten children of a wealthy farmer, Balthazar Javouhey, and his wife, Claudine. She grew up during the terror of the French Revolution. She received her First Communion about a week before the Constituent Assembly in Paris that moved to confiscate all Church property and required that clergy swear an oath of allegiance to the secular state. Practicing priests who refused to take the oath were considered to be criminals; those who took it, including four of 135 bishops and about half the priests, were excommunicated. Throughout her teen years she became accustomed to hiding and caring for persecuted priests. She would keep watch as they said Mass.

At an early age, she decided that she wanted to devote her life to the poor and the education of children. When the persecution had ended, she took the veil. At a convent in Besançon in 1800, she had a vision of Negro children, which was to influence her later life. After failing to adjust to life in several convents, she and eight companions founded the Institute of Saint Joseph of Cluny at Cabillon in 1805.

They were clothed by the bishop of Autun in 1807. Seven years later (1812), they purchased a friary and moved the congregation to Cluny. The Sisters of Saint Joseph gained renown for their successful teaching methods. Fired with apostolic zeal, she sent her nuns to work in far distant regions. She heroically labored for several years (1828-1832) in French Guyana. In 1834, she was again sent their, this time by the French government to educate 600 Guyanan slaves who were to be emancipated. She finally left French Guyana in 1843 and spent her remaining years establishing new house in Tahiti, Madagascar, and elsewhere (Benedictines, Delaney).

Apart from what we have mentioned so far, there are other women saints who left their imprints in life of individuals and the Church such as St Anna, St.Sophia, St.Elizabeth, St.Thekla, St.Noona, St. Mother Teresa and others. However, few of the Saints which are mentioned could clearly indicate how the women Saints led an exemplary life for us today. More over, they also showed us the women’s religious experience and their position in the past.

The significance of the lives of women saints to our contemporary;
If we speak of all the women saints as our "mothers" in the faith, certainly Mary has functioned most obviously and most consistently as the Christian maternal image par excellence. Christian imagination has been free to turn Mary into a variety of images and models. Although devotion to Mary began with restrained affirmations of her unique relationship to Christ, it was not long before the figure of Mary was turned into the model of particular virtues and of particular states of life, often at variance with even the little historical information known. But most often she became the image of perfect womanhood, on a pedestal and beyond the tensions and violence of daily life.

The women saints of the past played a model role for us today. We are in the age of confusion. We are not certain of what we valued. The whole spectrums of our existing cultures have been defiled by immorality, injustice and individualism. In this generation, what view of marriage, motherhood, and family is presented to us when they observe the lives of some of the popular female entertainers today? We are in the age where the real image of women is distorted by the Mass Media. We hear about several abortions of pregnancies out of wedlock. Great numbers of other prominent women are divorced indulge themselves in sex and luxury. This is a phenomenon we see not only in the entertainment world but increasingly in our own neighborhoods. Thus, lives of women- saints showed us a right direction in life.

Conclusion:
As we have discussed women saints played a remarkable role in the life of the Church and nation. Through their lives we see how to lead one’s life and how to live for others. It is now time for us to re-narrate the stories to our daughters, to tell them the stories of the women saints of the Church who bore witness to Christ under every conceivable circumstance. They were rich women, poor women, former prostitutes, virgin martyrs, empresses, deaconesses, seamstresses, healers, noblewomen, peasant women, young, old, wives, mothers, monastics, women from all walks of life. Therefore, each one of us, (no matter who and what we are) can relate ourselves to them and imitate them to build a new humanity and a new social order.

BIBLIOGRAPHY :
Brownson, Orestes, Saint Worship and the Worship of Mary, Sophia Institute Press, 2003

Cronin, Vincent, Mary Portrayed, London: Darton, Longman & Todd, Ltd., 1968

John J.Delaney, Ed, Saints for all seasons, New York : Doubley & Company, 1978

K.M.George, Development of Christianity through the centuries – Traditions and discoveries, Tiruvalla: Christava Sahitya Samithi, 2005

Newman, Barbara. God and the Goddesses, Philadelphia: University of Pennsylvania Press, 2003

Rosemary Radford Reuther,Mary-the feminine face of the Church, London:SCM press,1997

Roy Abraham Varghees, An Introduction to Mary for Protestant Christians, Thiruvananthapuram : St.Joseph’s press, 1996

Shulamith Shahar, The Fourth Estate : A history of women in the Middle ages, London : Methuen & Co Ltd, 1983

B.C.M.Assembly Bible study

Bible Study : 11th March. 2010 (7.00 – 8.00AM)
Thupui : Chanchin tha a Kohhran lan dan
Scipture Text : Matt 16 : 13-20

Rev.B.Zirsangliana(Buarpui Pastor Bial)


Thuhma
Kan thupui ah hian “Chanchin tha a Kohhran a lan dan” tih ani a. Chanchin tha ziak a kohhran chung chang kan hmuh hi Kohhran a lo piantirh lai (formation period) kha ani deuh ber a. Kohhran lo piang chhuak hlim alo lan chhuah dan tlangpui kan zirho dawn ani. Tin Bible study-anih avangin sermon sawi a sawi ka tum lemlo tih ka han sawi hmasa duh bawk ani. A hmasa in ‘kohhran tih tawngkam hrim hrim’ hi han sawi zau deuh ta ila.

2.Chanchintha a Kohhran lan dan2.1. Kohhran hming lo chhuahna (Etymological Meaning of the term)

English a Church –tih tak hi chu Greek-tawng Kuriakon tih atanga lak ani a. A awmzia ah chuan Pathian ta or Pathian kuta awm(dedicated to the Lord/ pertaining to the Lord) tihna ani.NT ah hian vawi 2 hman ani a (1Korinth 11:20 & Thupuan 1:10)

New Testament ah hian Kohhran (Church) tih a lehlin tam ber chu a tawng bul (Greek) lamah chuan Ecclesia ani. A awmzia ah chuan “kohchhuah” tihna mai ani. NT ah hian vawi 114 lai a lang a. Matthaia ziakah vawi 3, Tirhkohte thiltih ah vawi 23, Pawla lehkhathawnah vawi 63, Thupuanah vawi 20 leh lehkhathawn dangah vawi 5 kan hmu ani.

Encyclopedia of Ancient Greek world - tih ah chuan ecclesia tih hi kim chang takin, tiang Hian hrilhfiah ani. Ecclesia chu Greek khua leh tui te debate nei tur te leh vote thlak tura pungkhawm thin ho (official gathering)kha an ni a. BC 400/300 vel atang tawh khan Athen- ah Greek khua leh tui(citizen), kum 18 chunglam mipa tawh phawt chu a duh apiang ecclesia(Athen-assembly) ah chuan an tel thin ani. Sorkar Rorelna (sovereign body of government)ani nghal ani. Kum khat chhungin a tlem berah vawi 40 chu an neithin nia sawi ani. Hmeichhia erawh an tel tir ve ngailo ani. Chu chu ecclesia nihphung chu ani a. Tirh.17.16-31 te kan chhiar phei chuan Atheni khaw mipui te chu an mikhual te nen lam Areopagi-ah an pungkhawm fo thin ani tih te pawh kan hmu ani.

Kan sawitawh angin ecclesia chu Greek khua leh tui ho tihtur nei a pungkhawm ho sawina mai kha ani a. Kohhran a lo tiah tirh lai khan Jerusalem emaw Atheni ah emaw va zin ta ila, khawnge ecclesia hi an awm ti ta ila. Christian pungkhawm ho kha min kohhmuh kher lovang. Amah erawh chu Ringtu hmasa, kan Bible ziaktu te rilru ah awmzia danglam tak a nei a. Greek ho ecclesia chu tihtur leh thiltim nei a pungkhawm/chhuakkhawm ho an nih ang bawk in Lal Isua zuitu te pawh a chhan danglam tak nei a pungkhawm thin te an ni a. Thuthlung hlui eng atang in an nihna leh dihhmun an thlir a; Pathian in Israel te, a hnathawh tarlan nan purpose nei a a thlang a, a hmang ang khan Lal Isua zirtirna avanga pungkhawm ho, thiltum thuhmun (common purpose/goal) nei a pungkhawm leh khawsa ho an ni a, chuvangin (purpose driven nature) ecclesia an inti ta ani.

New Testament Original Greek atanga English a lehlin hmasa ber chu William Tyndale a lehlin kum 1526 a published kha ani a. Kum 1536 an hal hlum hma khan OT pawh thui fe a khawih hman bawk ani. Kha mi ah khan ecclesiahi Church tia let ling lovin “congregation” tih a hmang ani. Kum 1537 Tyndale a kutchhuak chhunzawmin Bible pumpui lehlin ‘Matthew Bible’ an tih ah pawh ‘congregation’tih an la hmanga, kum 1539 a lehlin ‘the Great Bible’ ah pawh an la hmang ani.

‘Ecclesia’ lehlin nan a “Church” tih tawngkam hmang hmasa ber tu chu John Calvin a zui tu, Theodore Beza (June 24, 1519 – October 13, 1605) kha ni. ( The Bible in Its Ancient and English Versions, H. W. Robinson, Oxford Press, 1940, p199.). Kum 1557 ah Geneva Bible an publish khan ecclesia tih chu congregation (pungkhawmho) ti a letling lovin ‘church’ tih hman alo ni chho ta a. King James version ah pawh hman ani leh a kan hmang chho ta zel ani. Church tih ai ah Assembly or congregation tih hman anih chuan a a hming hrim hrim a democratic- bawk si a, kohhran kalphung leh thuneihna in chher chhuan (hierarchical structure) nen khan a inmil dawn lova hriat vang ani.

2.2.Kohhran lo din tanna

Chanchin tha ziaka kan hmuh ang in a tir te a Lal Isua hnung zuitu te kha Apostle-te leh juda dang te an ni a. Lal Isua movement-kha a tirah chuan Juda ho(jewish community)huang chhung bikah ani a. Lal isua hnungzuitu te kha Jerusalem a tangin a rawn in tan chho ani. Old Testament-lamah khan chu hun lo thleng tur chu vawi tam tak sawi lawk ani tawh a;

• Zahngaihna nen Jerusalem lam ka hawi leh anga tah chuan ka in chu sak ani ang (Zach. 1:16),
• NI hnuhnungah te chuan heti hi ani anga, Lalpa in awmna tlang chu tlang lian chungah te chuan tihngheh in a awm anga, tlang te te chungah chuan chawisan in a awm bawk ang…Lapa thu chu Jerusalem atangin alo chhuak dawn ani(Is2:1-2)
Amah Lal Isua ngeiin pawhin ti hian a sawi a, Mosia dan te, zawlnei lehkhabu ah te fakna hlabu(Psalm) ah te ka chanchin ziak apiang a lo thlen turzia in hnen a ka awmlai a ka hrilh che u kha…ama hmingin simna thu leh sual ngaihhnathiamna thu Jerusalem khua a tannin, hnam tin hnenah an hril ang(Lk24:44-47) a ti ani.
A tirah chuan Jewish sect-angin a kal a, sakhaw hran din tumna ang pawh a lang chuanglo ani. Jewish tradition leh sakhaw thlirna lam hrim hrim pawh an la paih chuang lo ani.Temple ah leh synagogue-ah pawh regular takin an la kal a. An tum ber (mission) pawh juda ho te Isua Krista chu messiah ani a, Pathian thutiam famkimna ani tih pawm tir tura hrilh kha ani. Matt 10:5-10 a kan hmuh angin Amah Isua ngeiin Apostle sawmpahnih te hnenah Jentail te kawngah chuan kal suh ula, Samari mi te khua reng reng ah pawh lut suh ang che u. Amaherawh chu Israel hnam beram bo te hnenah chuan kal zawk ang che u ati miau bawk si a. Chuvangin Peter a te ho rawngbawlna ah pawh khan Israel mipui te kha an address- zel ani(Tirh 2:36; 3:11f; 3:26 etc)
Amaherawh chu Antiokei-ah ringtu, Lal Isua zuitu an lo awm chhoh taka tang chiah khan nasa takin thil a lo danglam chho ta a ni (Bible reading- Acts 11: 19-21).

Kan han chhiar tak ang khan tihduhdahna avang a kal darh ta te pawh khan Juda huang chhungah chauh an mission- chu kalpui tur ani an inti kha ani a. Peteran serhtan loh te zinga chaw a ei pawh khan Jerusalem a tirhkoh te leh unau awm te khan an lo chhuah chhal nghe nghe anih kha(Tirh. 10:1-48). Mahse Antiokei ah khan nasa takin thil a lo dang lam ta a. Juda emaw Gentile emaw lam ani tawh lova, community thar alo piang ta ani. Tirh 11:26 a kan hmuh ang khan Isua hnungzuitu (zirtir te ho) te, Kristian ti a an koh tanna pawh Antiokei ah hian ani.

Jerusalem atangin Apostle ho te’n Antiokei ah ringtu an awm ve ta ani tih thu an lo hriat pawh khan eng ang chiah nge an nih tih va enfiah turin Barnaba an va tir ta a. Samari ah ringtu an awm tan ve ani tih an hriat pawh khan inspection- nei turin Petera leh Johana an tir leh bawk kha ani a. Barnaba pawhin Antiokei a thil awmzia a va hmuh chian chuan a lawm hle a, ringtu te pawh thahnemngaitakin a fuih a, ringtu tam tak an lo punbelh ta nghe nghe ani(Tirh 11:11-24).

Ringtu lo pung chho zelah khan Juda mi thenkhatin hnamdang mi te serhtan tura phutna te a lo awm ta a. Hemi chung chang buaipui hian rorel-inkhawmpui(Apostolic council) kha Jerusalem ah an nei ta nghe nghe a(Tirh 15:1f). Juda mi nilo te pawh serhtan kher klovin an nihna ang a Isua ringtu ni mai turin thutlukna pawh an siam ta ani.

2.3.Revolutionary movement angin a lo chhuak
Kohhran a lo piantirh khan Christian movement a kha Revolutionary movement angin a lo chhuak ani. A chhan chu Lal Isua zuitu te an ni a. Lal Isua nun leh zirtirna khan khawvel mihring nunphung leh sukthlek engkim mai rawn thlak in kawng dang a rawn kawh hmuh ani.

Chu zirtirna zuitu te chu Greek leh Rom lalram(Greco-Roman world) hnuaia a mihring nunphung pangngai nen khan a in su lo theilo ani. Kohhran ho te chu rin dan hrang nei, world view leh value system hrang nei, Lal Isua Pathian ram thu a zirtirna zui a a hnen a intu lut ho te kha an ni a. Lal Isua zirtirna chuan kha tih hunlai a Rom Lalram hnuaia inrel bawlna leh mihring nunphung nen khan a in kalh tlat mai a, Juda ho sakhaw thil a an beiseina nen pawh a in persan hle ani. Chuvangin kha Christian movement lo chhuak a kha Revolutionary movement t lian tak ani. Tirh. 17:6f(cf. Tirh 22:22) te kan chhiar chuan khawvel chawk buai tute ti te in Kohhrn ho te rawngbawlna chung chang an sawi ani.

Revolution tih tawngkam hian tam tak rilru ah chuan tharum thawh a helna(violence) lam te a kawk maithei. Mahse chulam chu a tinzawn ber ani lemlo. Thil nihphung pangngai(existing trend)titawp a, Kalphung thar leh nunphung thar-a “Alternative” a rawn chhawpchhuah zawk kha revolution in a tum chu ani.

Hmanlai Greek ho hunlai leh Roman empire vanglai ah kha chuan revolution han tih hian societal breakdown (ram tlukchiatna leh an value system te pawh hlohna angah an ngai thin a chu ngaihdan leh hrilh fiahna chuan hun rei tak a rawn awh chho ani. Mahse Renaisance hunlai khan… mi thiam (intellectual) ho te zingah mihring nunphung siamthat duhna –Renaisance humanism-kha a lian chho hle a, Kha tih hunlai atang khan Revolution an thlir dan pawh a positive em em tawh ani.

German philosopher, Immanuel Kant a chuan force for the advancement of mankind’ ani e ati a. Hegel-a phei chuan Revolution-hi (Mihring dam chhunga kan chanvo tur diktak kan chan theihna tur (fulfillment of human destiny) ani e a ti hial ani.

Socio-Political background
Christian movement kha Rom Lalram hnuaiah a rawn zi chhuak a. Lal Isua alo lan hunlai (historical background) kan sawi hian Rom Lalram hnuaiah mipui te an zalen a(peaceful)ani tit e in bible scholar thenkhat te chuan an sawi thin. Mahse sipai chakna(military power) vang mai ani a. Khatih hunlai a mipui nun leh khawsak phung(social reality) erawh a thalo hle ani.
Roman society ah khan social stratification lian tak a awm a, mihring dinhmun inthliarna a na sa hle a. Aristocrat, Freed men, Sal (sal nagh kha ropuina pakhat ani a) leh hmeichhia te dinhmun pawh a inanglo na sa a. Cambridge ancient history (p.742) in ti hian a sawi a a dik khawp mai; ringtu hmasa te khan ‘higher moral sense’ an neih tlat avangin emperor-te thiltih leh nundan tha lo zawng zawng te pawh midang aiin an duhlohna nasa zuala, an dodal lo theilo ani a ti ani.
Kohhran lo dingta kha ‘counter cultural community’ an ni a, Roman empire hnuaia mihring nunphung ang ni lovin nunphung thar danglam tak an chet chhuah pui a. Pathian chauh lo chu laldang an neihloh thu huai takin an puang chhuak a, khatih hunlai a an world view leh kohhran world view kha a in person nasa em em ani. Roman empire hnuaia mipui dinhmun inthliarna(class system) te, society-a mipa leh hmeichhe dinhmun inthliarna(gender discrimination) te, midang sal(slave)a chhawr te, mihring khawsak leh dinhmun inthlau em em thin te chu Lal Isua zuitu, a kohhran ho te huang chhungah chuan thiah darhin a awm ta ani. kohhran alo pian khan he khawvel tan a mihring nunze thar tur (alternative) an rawn tarlang(offer)a.
Bible a kan hmuh angin Lal Isua zuitu te kha a tir lamah chuan mi chhe te te, vantlang duhloh(outcast), phar te, rual ban lo tihdam te, mi vangtlang satliah leh mi chhe te te ho an ni a. Christian movement kah middle class hnuailam ho movement (organic movement) ani. Luka 14:1524 ( cf.Matt 22:1f )– a Lal Isuan Lawichaw ruai a tehkhin thu a atng pawh kahn a chiang viau ani;

Lal in a fapa tan Lawi chaw ruai a buatsaih a a sawm te chuan an lo duhlo mai nilovin a mi tirh te pawh an lo tithlum ta a…va kal leh ula kawt thler ah te kawmkarah te kal thuai ula, pachhia te, paingsual te, mitdel te, kebai te he tah rawn hruai rawh u… a ti ani

Hun a lo kal zelah thil a danglam chhova, Emperor constanstine a hun ah te phei chuan state Kristianna kha state official religion-alo ni chho ta. Rom ram hnuaiah khan mipui tam ber in christianna an vuan ta nghe nghe ani. Chutah chuan organic movement atangin institutionalized organization alo ni chho ta zawk . Kristian ho te pawh society-a margins nihna dinhmun atangin mainstream an lo ni chho ta zawk ani. Mission lam chanchin ziaktu kar tak, David J.Bosh an a tih angin, Kohhran ding tir kha chu a progressive a a hnu lam zel ami erahw chu a evangelical thung ani. A tir te a Christian movement kha most revolutionary political demonstration (Transforming mission - p.58) ani e a ti hial ani.

2.4.Kohhran chu Israel thar ani
OT ah kan hmuh angin Israel hnam kha Pathian in a khawvel hnam tin te hnen ah a inpuanchhuahna hmanrua a tan a thlang ani tih kan hmu a(Mik 1:11-12; Ezek 36:23; Is 49:6; Sam 22:27). Hnam chaklo mi sal a awm mai mai kha Pathian in, Dikna Pathian, in neksawrna leh midang hnuaichhiahna te duh lotu Pathian nihzia tarlan nan a hruai chhuak kha ani a.

Amah erawh chu Israel hnam luhlul tak khan Pathian in a kohna leh an mahnia a thiltum an tihlawhtling zo lo ani. Lal Isuan a zilhhauna thu ah pawh khan Vanram kawng chu mite in khar sak si thin, nangni lah in lut duh silo, mi lut tur te pawh in phal thin heklo(Matt 23:13) a ti ani. Pathian in a hrem a mi awpbehna hnuaiah an kun leh thin ani. Israel hnam tundin lehna kha beiseina nen an thlir reng thin ani.
Emmau khual zin ten keini Israel te tlantu tur kha anih kan beisei tehlul nen(Lk. 24:21) an tih ang khan Israel hnam dinthar leh turin an lo beisei hle ani. Jerusalemah chawimawi a a awm tum pawh khan mipui au hla ah pawh “ ram lo thleng tur kan pa Davida ram chu…” tih kha ani a. Davida Lalram tundin lehna chu an thil beisei ber ani. Lal Isua thiltum erawh chu Davida lalram zia(Davidic kingdom) ang ni lo a Spiritual version/purified version ani.

An beisei ang lo tak mai in Lal Isuan Israel thar a rawn din ta a. Chu chu kohhran ho, ringtu pungkhawmho te kha an ni. Lal Isua mission ah chuan Israel hnam te hnen ah Lalram tundin sak leh a pek kir chu a thiltum ani reng reng lo. Kha physical Israel kha tihtawpin a awm a Israel thar alo piang ta ani.

Hla siamtu in … Kalvary tlang chungah thukna pui te a keh chhia…a puak darh ava tihzia… a tih ang khan Israel thar ah chuan hnamtin te an leng tawh a, Juda leh jentail te in daidanna bang zawng zawng thiahin a awm a, mihausa leh rethei indaidanna te tin Juda culture a mipa leh hmeichhia indaidanna namenlo mai te pawh thiahdarhin a lo awm ta ani. Juda hnam pual bik tundin lehna awm tura beiseina hi vawiin thleng pawhin dispensationalist ho te pawm dan pawh ala ni reng a.
Mizo ah pawh hian chu ti zawng a Bible hrilhfiah pawl kan awm thin…mahse dispensationalist-biblical hermeneutics’ hi a dik theilo hrim hrim mai a. A dik anih ngai chuan Lal Isuan he khawvel a chhandamna hna a rawn thawh hi-chhandamna kawng dang hrula thilthleng ve (event) pakhat ang chauh ani tihna alo ni ang. John 19:30 ah khan kan hmu a; Kraws ah khan Lal Isuan A kin ta (it is finished), tlanna hna thawh zawh ani ta, hei bak chu chandamna kawng dang a awm tawh chuang lo ati anih kha.

Apostle Peter an pawhin a sawi a; Nangni zawng zawngin hre rawh u, Israel mi zawng zawng pawhin hre rawh se…midang tumah hnenah chhandamna a awm lo…van hnuai a mihring sak zing an,min chhandam tur reng an awmlo (Tirh 4:12) ati ani. Chhandamna hna chu amah Isua Krista ah khan tannin a awm a a mah atang a chhuak vek ani a, chhandamna hna thawh zawhna pawh amah Isua Krista ah bawk ani.

2.5.Kohhran chu Pathian ram tarlanna hmun ani
Lal Isuan Baptisma a chan hnu khan khaw lian ah leh khaw te ah te kalin “sim rawh u van ram chu a hnai tawh e” ti in Pathian ram chanchin tha a rawn hril a(Matt. 4:17). Tin in zingah hian Pathian ram chu a lo thleng reng tawh ani ti te in a sawi bawk (Lk10:9). Matt.13:33 ah khan Lal Isuan Pathian ram a taka lo thleng mek chu dawidim ang te in a tehkhin a. Dawidim te takte in chhang chu zawi muang in a fan tial tial a chhang hlawm pumpui nihphung a tidanglam a(transform) dawidim ah a chan tir ta ang te in a sawi a. Pathian ram a taka a thlenna hmun ah chuan mihring duhzawng leh ngaihhlut zawng te, kan khawsak ho dan phung thleng pawhin tih danglam in a lo awm tawh thin ani.

Tirhkohte thiltih 4:32 – a kan hmuh angin, Kohhran ho te chu rilru hmun khat leh ngaihtuah hmun khatin an awm a. An thilneih (property) te pawh an in share- tawn a. Mimal tin ten sense of community an nei lian a. A huhova an khawsakna leh an nun a an thil experience tlan te chuan an mahni ah awmzia a nei thukin an ngai pawimawh em em a. Chutiang mi te zingh chuan tlachham pawh an awm lo ani tih kan hmu ani(Tirh 4:34 ).

An khawsak hona leh an ngaihtuahna kaihruaitu ber chu Lal Isuan Pathian ram thu a zirtirna kha ani. Chung mi te huang chhungah chuan society a hlutna nei pha ve ngai lo tur te pawhin hlutna an lo nei a, Juda leh Greek culture a hmeichhia hlutna neilo tak tak te pawhin an zingah hlutna leh zahawmna an nei ve ta a. chu mai nilovin kohhran rawngbawlna a mi tang kai tak tak an lo ni ta ani.

Kohhran ho zingah Pathian thlarau chu Juda leh Gentile te zingah pawh angkhata leih in a awm a (Tirh. 10:44--47; 11:15-18; 19:5-6), mi tin te angkhat a in en na ani. Chu Pathian ram tarlanna chu mi ten nunphung leh nihna thar (New existence) an neihna hmun anih avangin thlarau nun tuai tharna(spiritual renewal) mai ani lo va, social revolution ani tlat ani.

Tin, Midang laka kohhran ho te nihna leh lan chhuah dan ti danglam em em tu chu an mahni a Koinonia-nun an nei tlat kha ani. Chu nun; inpawlho leh inzawm tlang reng nun, chu kohhran pawn lam ami te pawhin an fak ani.(see Tirh. 2.47; 5.12 )
Kohhran chu Pathian ram tarlanna hmun anih thu kan han sawi a. Mi thenkhat chuan Kohhran hi Pathian ram ani e ti a sawi te pawh an awm bawk thin. Amah erawh chu Kohhran hi Pathian ram ani ti a sawi a rem lohna a awm ani. Kohhran chu Pathian ram ani kan tih chuan tu tan pawh Kohhran member nihna hrim hrim hi Pathian ram mi nihna kan channa tur ani tihn alo ni ang. Mahse chu chu ani silo ani. Hetiang hian Pathian ram leh Kohhran inlaichinna han sawi tai la;

-Kohhran chu Pathian ram hnuaia a awm ani.-
Pathian ram ah chuan Kohhran alo piang chhuak a, Kohhran chuan Pathian ram thu a puang chhuak in a zauh thin ani.

Lal Isua he khawvela a lo kal khan khawvel thar (new existence) pawh alo piang chhuak a, chumi tarlan na chu Kohhran ho te kha an ni. Chu khawvel thar chu Lal isuan “Pathian ram” ti in a sawi ani.

2.6. Kohhran chu Isua Krista a innghat, Apostle te enkawl ani
Kohhran innghahna chu “He Lungpui chungah hian ka Kohhran ho ka rem chhovang” titu, Amah Isua Krista(petra) ah khan ani. Roman Catholic ecclesiology ah chuan helai a Lal Isua thusawi tan chhan hian Apostle Peter kha Kohhran innghahna Super Apostle anga sawi ani thin. Amah erawh chu 1Peter 2:7 ah te pawh khan he Kohhran ingahna lungpui chu amah Isua Krista ngei kha ani tih a chiang hle ani.
…Nang Petera(petros) I ni tih ka hrilh bawk a che. He Lungpui(Petra)chungah hian ka Kohhran ho ka rem chho ang…(Matt 16:18)

Kohhran innghahna chu Krista ani kan tih hian amah Krista leh Kohhranhran ho te chu englai pawhin a inzawm tlat reng ani tihna pawh ani nghal bawk ani. Leichungah engpawh i phuar apiang chu vanah pawh phuar ani ang ti a Lal Isua thusawi pawh hi Authority-lam nilovin a rawngbawltu a Kohhran ho te leh Kohhran neitu inzawmna thukzia a tarlang a, Pathian aiawh a khawvel a ding(God’s agent) kan nihzia pawh a tarlang ani.

Kohhran hmasa te hunlai khan Kohhran nun a Apostle te dinhmun pawi mawhzia chiang takin kan hmu a. Isua Krista vana a lawn hnu ah a aiawha Kohhran ho te enkawl leh chawm hna thawk tute an ni. Chanchintha Matthaia ziak kan chhiar phei chuan a tawp khar nan Lal Isua leh Apostle 12 te kha a rawn hmang ani a.

Roman Catholic ho tradition ah chuan Apostle Peter a hi Apostle chungnung bik(super Apostle) anga sawi ani fo thin a. Mahse Bible ngun taka ka chhiar chuan Petera pawh hi Apostle chungnung bik (super Apostle) anihna a awm hran lemlo. Marka 10:35f ah khan Zebedaia fapa te 2, Jakoba leh Johan ten “ I ropuina ah chuan dinglamah pakhat, veilamah pakhat min thut tir ang che tiin Lal isua an rawn dil a, Tirhkoh dang te pawh an lungawilo hle ani. Lal Isuan engtin nge a tih kha; In thil dil hi in hre lo ani…Nangni chu Gentile hotu, inti lal em em thin ang te in ni loving, in zing a hotu nih duh apiang chu in rawngbawltu ah a awm zawk tur ani. Ati anih kha.

St.Paul khan Andronik leh Junia te pawh kha Apostle hming thang tak tiin a sawi a( Rom 16.7). Lalpa a ka tirhkoh nihna chu nangmahni in ni(1cor 9:1-2) te a ti bawk a. Apostle han tih pawh hian mi 12 te bakah khan Pathian ram rawngbawl nan a an hun leh nun pum hlan a thuhril leh kohhran enkawl hna thawktu te kha an ni ve mai tho mai a. An inpekna(commitment) leh rawngbawlna(Outreach ministry) khan Apostle-nihna pawh a keng ve mai ni pawhin a lang ani.

Apostle te chu Lal isua zirtirna hlan chhawng tu leh Kohhran ho chunga thunei tu an ni. Amah erawh chu he thuneihna (Apostolic authority) hi Apostle a ruat an nih vang ani satliah mai lova. A taka Lal Isua zirtirna leh hnathawh te experience tu an nihna an in pekna (commitment) avang ani. Tirh. 4:13 a kan hmuh ang khan Petera leh Johanna te’n keini zawng kan thil experience ah khan kan chiang a sawi lovin kana wm theilo ani…an ti ang khan an nun a an thil experience chuan conviction leh huaisenna a siam a.

Tin, Pathian tan an nun pumpui an hlan tak meuh ani tih mi te hmun ah tarchhuahin a awm a chu chuan thuneihna (authority) pawh a keng tel tlat ani. Hei hi keini tan pawh a Church leadership model pawimawh tak ani.

2.7.Kohhran chu Universal church nilovin Local Church ani
Roman Catholic- ecclesiology-ah chuan Kohhran chu “One Universal Church” tih ani thin. Chuvangin an ni chu a ziding(mainstream) ah an in ngai thin a, midang-kohhran dang erawh chu a penhleh(downstream) ang lekah ngaih ani thin ani.
Mahse Bible a Kohhran kan hmuh hi chu “Universal Church” ni lovin “Local Church” ho an ni. Tirh 9:31ff a kan hmuh angin Kohhran chu Judai ram ah te, Samaria ah te leh Galilee ah te a lo piang chhuak a. Chu lai hmun a Kohhran hruaitu te chu “ Apostolic succession” an tih ang chu ani lova. Thlarau thianghlim in Kohhran ho enkawl tu ah erawh a ruat ani (Tirh 20:28). Tin, NT ah hian vawi 110 church-kohhran tih tawngkam hman anih lain, vawi 100 vel zet chu Local church sawi nan a hman ani(The Church and the Ministry in the Early Centuries by Lindsay, Thomas Martin, p.21).
Amah erawh chu Kohhran lo piang zel kha Apostle –te nen inzawmna(apostolic contact) nei lo chuan an awm bik lo ani. Jerusalem atangin Apostle-ten Samari ah Kohhran a din thu an lo hriat pawh khan va hmuchiang turin Johana leh Petera te an va tir ani. An ni pawhin thlarau thianghlim an chang ve bawk ani(Tirh 8:14-17)

2.8.Kohhran chu Mitthi kkhaw kulh pawhin a ngamloh ani
Amah Lal ISua ngei in ..he Lungpui chungah hian ka Kohhran ho ka rem chho anga chu chu mitthi khaw kulh kawngkhar te chan a ngam lovang a ti a. Hei hi khawvel a sual thiltihtheihna hnehtu nihna chung chang a sawina ani.

Deut21.19 ah kan hmuh angin; Miin fapa luhlul tak nei sela a nu leh pa thu awihlovin thununna pawm duhlo sela, upa ho hnenah kulh kawngkhawrah an rawn hruai anga…a chung chang thu an ngaihtuah tur ani…tih te ani a.
Amos 5.5 – sual chu hua ula thatna ngaina ula, kulh kawngka ah chuan rorelna dik chu tungding rawh u tih te kan hmu bawk.

Lal Isuan Matt 16:18b- na thu a sawi lai hian a thu ngaithla tu te rilru ah chuan symbolical language a hman hi a fiah hle in a rinawm ani. mitthi khaw kulh kawngkhar a han tih pawh hian khatih hunlai a thuneihna changtu leh a chunga rorelna lek thei tut e kha a tin zawn nghal ani.

Lal ISua kha a rawngbawlna leh a zirtirna duh lo tu ten dawt chi tin reng a hekin an man a, Rom sorkar thunei tut e hnenah hlan in an khengbet a. Mahse he khawvel ata an nuai bo tae maw an tih lai in ropui takin hnehna changing thlan atangin kaihthawhin a awm leh ani. A mah do tu te, Sorkar thuneihna leh thihna meuh pawhin a dan zawhloh hnehna ani. Chu chuan ringtu hmasa te nunah beiseina leh huaisenna nasa tak mai a siam sak a, persecution an tuar lai pawhin huaisen takin an hma chhawn a neksawr tu leh tihboral tumtu te pawh an hneh ta zawk a he khawvel nasa takin Pathian ram alo zau ta ani.

3.Kohhran mawhphurhna(Responsibility of the Church)
Kristian ho te’n ecclesia ti a an in vuah chhan chu rilru hmun khat pu a khawsa ho, purpose nei a Pathian koh te an nih vang ani a. Chu chu an mahni ah an chiang em em ani. Amah Lal Isua ngei in a kohhran ho te a dinna chhan kawng hrang hrang in a sawi ani. (1 Peter 2:9-10) John 15:18-19:
Hemi chung chang hi Tuk dangah thupui dang nei in chipchiar zawk in kan la zir leh dawn a, kawng hnih chauhvin chanchintha ziak(synoptic gospel) atang a kan hmuh dan han tarlang ta i la;

3.1. Kohhran chu Khawvel eng ani.
Lal Isuan “khawvel eng ka ni” a tih angin a Kohhran ho te pawh khawvel eng ni tura a kohte an ni a. Mi thim hnuaia kal te chuan eng nasa tak an hmu ta ti a zawlnei in a sawi ang khan(Isaiah 9:2), Mihring in kan nun kawng diktak kan zawh tur min kawh hmuh a, mi te an hriat lohna avanga an nih tur an nih zawh lohna te leh an thinlung thimna zawng zawng pawh ti eng a, enlighten turin kohhran ho te chu a ruat ani. (Matt 5.16/ Matt4.16 / LK2.32 / John 3.19/12.36). Kohhran alo din tirh khan society a hlutna reng neilo te pawh in Pathian khawngaihna eng atangin an mihring nun hlutna (human dignity) an hrechiang a. Mihring nun hlutna pawh material basis-in an thlir lova Pathian ram principle atangin mihring nun pawh an thlir tawh zawk ani.
Mizo society ah ngei pawh hian moral decay kan hmachhawn mek a. Mipui rilru nasa takin a corrupt tawh a. Kohhran hi khawvel eng kan ni dawn em? Kan society atan eng kan ni dawn em tih hi kan in zawh a tul khawp mai.

3.2. Kohhran chu lei chi ani.
Lal Isuan ringtu te hnenah Lei chi in ni e (Matt 5.13) a ti a. Thuthlun hlui eng atangin Lal Isua sawi tum tak hi a chiang hle awm e; Pathian thuthlung(covenant) en tir nan a hman ani a(Num. 18:19; Lev. 2:13; 2 Chron. 13:5). Kohhran ho te chu Pathian thuthlung kawltu te chu an ni. Chi chuan thil che mai tur te pawh a vawng tha thin a, thiltuilo pawh a titui thin ang hian kohhran ho te chuan he khawvelah mawhphurhna lian tak kan nei ani tih min entir ani.

Mimal nun mai nilovin ram mipui nun pawh chhiatlam pan a a kal a, dinhmun thalo a a awm anih chuan chu thil tha lo thleng tur laka ven himna thawh chu kohhran mawhphurhna ani dawn ani. Rom emperor hovin nasa taka kohhran ho te an tihduhdah lai khan Kristian ho te pawhin a tharum tawh lam ni lovin intellectually - a inven ve tul an ti a. Greek Apologist-ho Flavius Justinus(Justin), Tatian (of Syria), Theophilus(bishop of Antioch) te khan diklo tak tak a kristian ho an puhna te chu an chhang let a. Bible thu beh chhan in an chhang lemlo, a chhan chu Bible thu kha an pawm sak dawn chuanglo si lova. Philosophy lam atangin an chhang let a, kristian te zirtirna chu philosophy in nghahna tlak, thutak(Truth) keng anih zia leh zirtirna dik leh tha (superior morality/ higher moral sense) a nih a, mihring nun a values tha ber ber an vawnhim tlat avansgin Roamn society pawh a chelh ding zawk ani an ti hial ani. In remna atan an thawk a, ram tan an tawngtai bawk thin ani.

Kohhran chu lei chi anih angin khawi hmunah pawh cultural values leh and moral principles tha ber ber te chu a ral mai tur laka vang him tu ani dawn bawk ani.

Tin, chi chuan tuina nei lo pawh tuina (flavor) a pe thin angin kohhran in mihring nun a a mawhphurhna a lian hle ani. Kan sawitawh angin Kohhran ho te zingah chuan hlutna reng nei ve lo te pawhin hlutna an lo nei a, Pathian ram nun ah chuan an mihring nun zahawmna (dignity) vawn nun sak an ni a. Chak lo te te pawh thiltih theihna a thuamm in an lo awm thin ani.

4.Kohhran ho te kan in bihchianna tur Kohhran (Biblical church) chungchang chanchin tha ziaka kan hmuh hi tun huna kan zir chhawn tur thil pawimawh tak tak min hnuchhiah a. Chutih rualin Biblical church chung chang kan sawi hian an nihdan bak a va idealise-hi thil awl tak ani. Bible ziaktu te pawh hian an famkim lohna leh fellohna lai te pawh an thai lang duh hi thil lawmawm tak ani. Leadership chung changah te pawh harsatna an tawk vet ho mai. (Mk 10.35-41). Juda leh Gentile Christian te inkar boruakte pawh kan hmu bawk. Engkim famkimna hun kan la thleng lo ani tih a tilang ani. Mahse an nihphung, experience leh an activity atang te hian entawn tur(model)pawimawh tak tak kan hmu ani.

4.1. Krista hnen inpekna leh a zirtirna thu a rinawmna Christianna leh Kohhran chu Lal Isua Krista hnen a tlukluhna leh a zirtirna thu a rinawmna atanga lo chhuak ani a. Pathian hnena tlukluhna leh a thu a din ghehna tel lo chuan kohhran a awm theilo ani. Bible a kan hmuh ang hian Kohhran chu a duhzawng duhpuitu kan nihrualin NT church kan hmuh ang hian a duhloh zawng pawh hnawlpui ngamtu kan nih a ngai.

A thu a rinawm kan tih hian aman kan mawh phurhna tih tur min pek te hi ani. Kohhran ho a din chhan chu he khawvel a ram chanchin tha puandarh ani. Pathian ram chanchin tha puandarh hna hi kan thlahthlam thei lovang. Pathian ram chu thu leh thiltihin an puang chhuak a, an lan tir ang khan vawiin a kohhran ho te pawhin kan mawhphurhna ani a, Kohhran chuan he khawvelah Pathian duhzawng chu thu leh thiltih in a puangchhuak tur ani ang.

4.2. Inlaichinna dik ( Koinonia)
Biblical church a kan hmuh, Pathian ram an zing a mawi tak a lan chhuah tir tu leh an zinga tel velo te pawh hneh thin tu chu. Sharing-nun kha ani. An engkim, an hlimna leh lungngaihna an in share-tawn a. Kohhran ho te khawsak hona leh an inpawlna thianghlim chuan economic sharing pawh a keng tel vek ani. Amah Lal Isua ngeiin chu nun chu in neih chuan mi zawng zawngin ka zirtir te inni tih an hria ang a ti ani(John 13:35)

Hmasialna leh intihbikna a bova, Mimal hlawkna leh nawmna aiin Pathian ram fa, a huhova khawsa an nihna (collective life/corporate existence) kha an thinlung ah a pawimawh zawk a. Vua leh vang intih bikna(nepotism) pawh awm lovin Kohhran ho te khawsak hona leh inpawlna nun - Koinonia chuan he khawvela mihring te inlaichinna zawng zawng hi a khum (a transcend)ani. He khawvela mihring pianpui in zawmna leh in laichinna te hi chu Horizontal relationship ani a. Chanchin tha ziaka kan hmuh kohhran nun a an in zawmna chu “Mihring leh chunglam(Pathian inzawmna)” Vertical relationship leh mihring inkara in zawmna Horizontal relationship kal dun ani a. Chuvangin mihring inlaichinna bak ah Pathian chibai bukna nun (life of worship) pawh a keng tel tlat thin ani. Bible a Koinonia kan hmuh pawh hi chumi atanga lo chhuak chu ani.

Pu Buanga khan kum 1907-a an mission report (BMS report p.43) ah tiang hian ‘church’ tih tawngkam a hman chhan a sawi fiah nghe nghe ani; …We use the church here to denote a body of more than twelve believers meeting together regularly for worship and mutual spiritual help (Kohhran – church kan tih hian ringtu mi 12 aia tam Pathian chibai buk ho thin leh thlarau nun a in chhawmdawl tawn thin te kan sawina ani ). A number a Mi 12a hman chhan hi kohhran ban hmasa, Apostle 12 te vang nge remchanna dang vang a hriat lemlohva.

Engpawh nise, an ni rilru ah pawh khan A building leh thildang aiin Pathian chibai bukhona nun leh chumai mai bakah mihring nun inzawmna leh inpawltlang nun( fellowship) kha an rilru a Kohhran anihna an rilru a tichiang tu pawh ani.
Chu chuan kan vawiin hun atan pawh he khawvel a kan chen ho na tur-“community model” min hnuchhiah ani. Amah erawh chu Kohhran hmasa ten a model min pe ani kan tih chu a taka a thlen a a lan chhuahna(historical & social reality) a neih hun ah chauh Pathian ram a lo lanfiahna leh a zauhna hmanrua ani zel ang.

4.3. Pathian a rinna leh beiseina
Kohhran a lo din tirh lai khan ring tute chakna leh huaisenna chu Pathiana an beiseina kha ani. Lal Isua khenbeha a awm hnu in rilru baihvai takin an awm a…emau zinkawng zawhtute tawngkamah pawh an hrilh hai zia kan hmu ani(Lk. 24:21). Krista thawhlehna khan an nunah awmzia a nei thuk em em a. Tholeh Krista kha amah dotu leh nuaibo tumtu te an hlawhchham a, thihna leh thlan pawh in an dan zawhloh ani a. A kohhran ho te pawh chu tholeh thiltihtheihna tawmpuitu an nihna kha an chiang em em ani.

Chuvangin Kohhran ho te rilru ah sual thuneihna (demonic forces)hrang hrang, persecution, social injustice leh corrupted political system in Pathian mi te a rahbeh reng hi an chanpual reng (destiny) ani lova, hnehtu ni tura pathian koh te an nihna kha an hre chiang a, chu chuan huaisenna leh beiseina a siam thin ani.
A tawp berah chuan hei hi ka han sawi duh a. Kan ram Kristian te hi hyper evangelical tradition hnuaia seilian kan ni a. Kohhran nawlpuiin theology kan kalpui ber pawh kan Favang theology hi ala ni reng a. Kum tin Favang revival prog a kan pathian thu kalpui ber hi ani. He theology in a rawn ken ber chu Engtin nge Pathian duhdan in kan nun ang tih lam aiin Engtin nge Pathian thinurna kan pumpelh ang tih hi ani a. Tin, a individualistic a(mimal nun a tinzawn nasa) hle a, thil reng reng, eng thil pawh, individualistic lutuk a a kal hian Pathian ram principle nen a in mil lo fo thin ani.

Second Vatican Council (11 October, 1962 - 21 November, 1965) ah khan Roman Catholic chuan a thurin leh tradition tam tak a thlir nawn leh a, kohhran ah change tam tak pawh a thlen a, khawvel ah theological change nasa takin a thlen bawk ani. Vawiin a kan kohhran nun leh rawngbawlna te leh kan zirtirna te pawh Kohhran hmasa te nun atang leh Lal Isuan Pathian ram thu a zirtirna leh chetchhuah pui dan atang khan kan thlir nawn leh fo hi a pawimawh hle ani.

Kohhran din chhan chu he khawvel a “Pathian a lo zau va, a lo ngheh a, a lo lan fiah deuh deuh nan” ani a. Chu mawhphurhna kan hlenchhuahna atan chuan NT church kan hmuh hian model pawimawh tak mai min pe ani.

Mizo Traditional Concept of Land and its theological significance

B.Zirsangliana


Introduction
The term, ‘Tribal’ carries complexity and commonality as well. The tribal cultures have different practices and traditions. On the other hand, there is a common experience among the tribal communities in different contexts. In this paper the main concern is Tribal reading of the Bible or Tribal Biblical hermeneutics. To put in other word, ‘a reading of the Bible out of the reflection of tribal social realities.’ Above all, so as to formulate and ascertain the theological view and Biblical hermeneutics of the tribals it is important to know the identity, and experience of the tribal people as it is discussed in the following.

Who are the Tribals
Social scientists designate a segment of the world’s population as tribals, primitive or native tribes or aborigines. Such tribes or communities are found in all six continents. India has the largest concentration of such indigenous and tribal people. As many as 400 tribes exist in India with a population of about 80 million. Etymologically the term Tribal derived from Latin word. The English word, ‘tribe’ derived from the Latin, tribus (tri=three, bhour or bu=to be) literally means “to be three.” It was used to identify the three basic divisions of Roman people- the Tintienses, Ramnenses and Luceres. It was used primarily for the division of Roman citizens without a derogatory connotation. All Roman citizens, both provincial communities (civitates) and individuals who were granted Roman citizenship under the empire (after 27 BC) were enrolled in one or other of the tribes. This division was used for the purpose of taxation, military conscription and census taking.

Thus, the term Tribal did not originate with the tribal themselves and it originally did not have any derogatory implication. ‘It is the term used by Anthropologist to denote a group of people speaking a common language, observing uniform rules of social organization and working together for some common purposes such as trade, agriculture or warfare.’ Indian usage of the term is the worse one. In India, the term Tribal is an imposed term which has a pejorative implication. It denotes living in the hills and forest, primitive people, economically backward

Experience of the Tribal
The Tribals and dalits claim to be the indigenous or the ‘Adivasis’ (first inhabitants) people of India, though the Indian Govt has never officially recognized this claim. Nirmal Minz says,”Adivasis (Tribals-Dalits) of India are the indigenous people-the original inhabitants of land from which they were displaced by invaders. Though the land originally belonged to them, Tribals in India till date are facing chronic socio-political and economic problems. Different tribes in different places go through marginalization and oppression in various forms. Ever since India has started new economic policy (since 1991) the tribals have become the victims in the so called economic development and industrialization. “Every major dam since 1970s has been submerging adivasi land. Every wild life sanctuary in India is on adivasi homelands. Every national park is totally adivasi. Of the mines in India, 90% are on adivasi land. Almost 50% of the mineral wealth of India comes from adivasi areas. Yet 85% of the Adivasis are below poverty line.

K.Thanzauva observed that “Tribals have been victimized by development effort in our country. They are pushed out from their ancestral land, to give way to the establishment of damps, power plan and other developmental projects…the problem of alienation of tribal land is more acute in in the plain areas. The problem of hill tribes in North east India is the shift of ownership from community to individual ownership which deprived land right of the poor” Today, tribals are facing serious problems in socio-economic spheres. Particularly in the North East India context, as Yangkahao says, “The whole NE India is burning with the problem of insurgency, militarization, foreigners issue, state sponsored terrorism, human rights violation etc But the social reality of the context has been overlooked by the Central Govt of India. Inspite of all these problems and economic backwardness, M.M. Thomas observed that the tribal Christians and Church are the real hope of bringing the Gospel to India’s heart. Out of his personal experience he mentions, that tribal Christians are the effective and dynamic instruments for future Christian missions in India

A need for the Tribal hermeneutical principle
Moltmann rightly says, “Reading the Bible with the eyes of the poor is a different thing from reading it with the eye of the man with full belly. Thus the understanding and interpretation of the Bible can be differing from one perspective to another. More importantly, it is quite important to note that the Bible tells us about the experience of the particular people in a context which is conditioned by time and space. Therefore, the tribal reading of the Bible can not be same as that of those who are different from tribal culture. Thus the context of the tribal demands a new hermeneutical paradigm that should meet the contextual demand. And so, the hermeneutics of biblical interpretation of tribal begins with the tribal social context rather than the biblical texts themselves.

Liberation of the Aliens as the Tribal Hermeneutical paradigm
The biggest problem among the tribal people in India is alienation. There are certain reasons for this; the tribals do not belong to the dominant racial group of Dravidians or Aryans. They do not belong to the major religious groups (Hindus and Muslims). Physical appearance is also another cause for the alienation. Thus a hermeneutical paradigm addressing this issue has to be developed. Here, i would like to agree with the advocacy of K.Thanzauva who says, “the hermeneutical paradigm has to be drawn from the experience and suffering of the gerim (aliens)

The issue of alien occupies the central place in the Bible. The Biblical texts made evident that the people of God (Israelites) themselves are the Aliens (Exodus 22:21; 23:9, Deut 24:18,22). When the Israelites were settled as a nation there were aliens among them (Exodus 22:22; 23:19etc). More importantly, God commanded them to protect the aliens; They should not oppress aliens (Deut 5:12-15). Aliens should be helped( Deut 14:28; 24:19-21). They should do justice to aliens(Deut 24: 14-22), aliens should participate in the worship and covenant ceremonies. Justice for the Aliens and weaker section of community is one of the central theme of the Bible. Hence, the issue of alien or alienation in the Bible becomes a theological challenge and provides a hermeneutical paradigm for the tribals.

TThe Exodus: A Biblical Paradigm for the Tribals - Liberation
For the tribals, liberation movement in the Exodus provides a hope and paradigm for liberation. The Exodus is the paradigm of the tribal movement that most closely parallels the current Indian tribal context. From a tribal perspective the socio-political or socio-economic dimension of the Exodus narrative is highlighted, rather than abstracting it to a spiritual and personal dimension. Biblical accounts or stories have their full meaning when they are re-embodied in and through the tribal own praxis of current socio-political liberation.

Tribals themselves become the bridge connecting the hermeneutical gap between the liberating events of the Bible and events of today. The tribals experience or belief in a God who delivered the oppressed from social and political bondage in biblical times will inform and invite the tribals into the Bible, believing the same God will deliver the oppressed in the present as well. The conviction and belief that God who stands on the side of Hebrew slaves (Deut5:15; 15:15) will stand on the side of the oppressed tribals fills a gap between the Bible and the life of today's tribals. The story of Hebrew tribals experience in Exodus provides insight and hope to the tribals who are suffering. It is not the situation or the reality of tribals that compares two different groups of tribals in two different times and cultures. Rather, it is God who delivers the oppressed in the past and present and tribals’ experience that encounters God in history as the liberator. The past experience provides hope for the present; the present experience confirms the God of the past, creating a unity of past and present, history and reality. Thus, in a socio-economic or socio-political sense, the biblical liberating events are clear paradigms for God's intervention in history, and such intervention takes place in the socio-economic arena today.

Interpretation of the Bible as a Whole from the Tribals Perspective
Tribal theologians read the whole Old Testament from tribal perspective. They see the Bible as a book of the Israelites' confession of God who saves them throughout history. From the Exodus event, tribal theologians examine Deuteronomist history, the Prophets, and Psalms and Wisdom Literature and find that all these Biblical accounts, in one way or another relates the tribals and their experiences.

Bible narratives as the history of Tribals
Despite the fact that it is a history of powerful Israelite Kings, the Deuteronomist history connects with the social reality of tribals as seen in the story of the Widow of Zarephath (1 Kings 17:12-16) and in the story of Naboth's vineyard(1kings21 :1ff) These stories emphasize the fulfillment of justice in the life of the tribals(1kings21:29; 22:38).

Tribals as the main concern of the Prophets
‘The voice of prophecy, heard in the latter part of 8th cent B.C. was like the roar of a lion that pierced the noise of market places and solemn assemblies…the prophets were the successors to the judges, the charismatic leaders of the former tribal confederacy.’ The Bible reveals that the Old testament prophets are always on the side of the poor. Tribals identify the social reality of tribals by using terms that refer to the people who are the main concern of the Hebrew prophets. Terms such as the "needy" (`ebony; Amos 2:6, 4:1, 5:12, 8:4, and elsewhere), the "poor" (dalim; Amos 2:7, 4:1, 5:11, 8:6), and the "afflicted" (`anawim; 2:7, 8:4) in Amos are examples. Tribals interpret the prophet Amos as the advocate for tribals’ human right and for economic justice.

Wisdom literature as Tribal-literature
The wisdom literature of the Bible is the fruit of a movement among ancient oriental people to gather, preserve and express, usually in aphoristic style, the results of human experience as an aid toward understanding and solving the problems of life. In Israel especially, the movement concerned itself with such basic and vital problems as man's origin and destiny, his quest for happiness, the problem of suffering, of good and evil in human conduct, of death, and the state beyond the grave. Originating with oral tradition, these formulations found their way into the historical books of the Old Testament in the shape of proverbs, odes, chants, epigrams, and also into those psalms intended for instruction.

Origin of the wisdom literature
AAmong the Biblical scholars it is generally held that the wisdom literature in its original form was oral tradition. In regard to the origin of the wisdom literature, Rowland E. Murphy made a the following definite remarks;

“In the case of Israelites wisdom it is reasonable to assume that proverbial maxims and admonitions first had a life of their own within the community before they assumed a fixed, written form…important traditions of the family would have circulated orally and been transmitted on the basis of memory…indeed, when one examines the proverbs and sayings…(eg;Judg8:21; Sam 30:24-25; 2Sam5:8),one is able to capture the feel of oral transmission…the question still remains, who wee the originators, and who were the transmitter of the heritage? Two answer to the questions have been suggested in modern scholarship: the family or tribe, and the court school where professional bureaucratic training, and specially writing…both of these answers may be correct; there is no reason to exclude either one ”

Thus, it is clear that various texts of the wisdom literatures are originally emerged from the life and experience of tribals or people from the grass roots, which were later adapted to worship. For example, the psalms of lamentation are the exclamation of tribals that expresses their sorrow, agony, and grief. In examining the psalms of lamentation, we see that the categories of suffering fall into different areas; poverty, political oppression, victims of social sin, and physical and psychological pain. The Laments in Psalm can also be broadly divided in to ‘individual lament’ and ‘community lament.’ And all these lamentation conveyed about the suffering of the down trodden people.

The book of Job is also a tribal literature rather than a book of the rich or book of theodicy. For tribals, Job represents those who are entirely and suddenly deprived of their life without reason. In the context of India, Job's suffering is the suffering of tribal in which poverty and suffering are regarded as their destiny. Gustavo Gutierrez in his, ‘On Job: God talk and the suffering of the innocent,’ rightly says, “In the course of the history of the Church certain tendencies in the Christian world have repeatedly given new life to the ethical doctrine that regards wealth as God’s reward to the honest and the hard – working, and poverty as God’s punishment to the sinful and the lazy. R.H.Tawney(referring to the suffering of Job) also says, ‘The capitalist ideology has historically made use of this doctrinal expedient-openly in the beginning; nowadays in more subtle forms-for its own religious justification. Tribals view on wisdom literature is distinctive and insightful in explaining the life of tribals in the era of globalization that experiences sudden financial collapse and abandonment by the family. One must note that, even more than ever, transnational capital, in the form of transnational corporations has encroached into the life of the people, causing impoverishment at unprecedented levels. The suffering of tribals is now multi-dimensional.

For the tribals the book of Proverbs include not only the life wisdom and morals of the rulers, but also sayings, riddles, and proverbs that have been derived from tribals’ daily life. The book of Proverbs considers poverty not simply as a result of oppression (Prov13:23; 14:20; 22:7 etc-NRSV), but also as a result of laziness or foolishness. (Prov15:19; 12:24; 15:19 etc-NRSV).Thus for tribals the book of Proverbs can be a guide book for the life of tribals after they are able to recover their human rights(Prov 14:21,31; 13:717:5-NRSV). Thus, wisdom literature can be a positive biblical resource for tribal’s life.

For the tribals, a historical-critical study of the wisdom literature provides a foundation for theologizing the tribal wisdom literature. As mentioned before, the Old Testament wisdom literature originated from the oral community. Further more, the Israelites community even had theological imports from other cultures which were considered as theologically valid for the people of God. For instance, The book of Job is also considered as originating from the Sumerian Poem in which the hero was suddenly reduced from health and wealth and the god deliver him from his ordeal. Even the book of Proverb is also considered to be written in deliberate imitation of Egyptian work. Hence the ancient Hebrew religious teachings were a synthetic form in which the ethical teachings of their own and that of other cultures fused together as a norm for religious teaching. Likewise, there are certain liberative elements in the sayings and ethical teaching of the tribal culture. Thus the liberation motif in the culture has to be taken in to account in the making of tribal theology.

‘Who do you think that I am(Matt 16:15)?’ – A response from the Tribals
The above question of Jesus has been answered down through centuries with different perspectives. The tribal people, in the light of their experience also respond to this question with a new interpretation of the Bible. Ever since the Patristic period the redemptive work of Christ in the Bible has been understood in terms of spiritual salvation. But with the emergence of the contextual theology it has been interpreted with a new perspective. A new interpretation from subaltern theologies viewed the life of Christ as a movement towards liberation. Likewise, with a new consciousness of their social reality tribals re-read the Bible with a new eye. They found empowering hope and strength in the life of Jesus. Jesus himself had gone through all that the tribals are experiencing today. His incarnation is the first act of solidarity with humanity (Jhn 1:1ff). He identified himself with the tribals. He hailed from a poor family (Lev 5:7; Lk 2:24) and a small community. He was opposed and rejected by elite group of the day. He always lived among the weaker section of the society. He was always on the side of the marginalized and mingled with them. He healed the untouchables (Matt11:5/LK17:12). “He broke several taboos that oppressed people (Jhn4:7-39; 12:1-8). He saved a woman from Death, calling attention to the sin of her accuser (Jn8:3-11)…Jesus preferred the company of the poor and marginalized and he favored diversity.” According to the Gospel record Jesus never spent his time with the rich except with the repented rich men, Zacheus and Nicodemus.

In the Nazareth manifesto (LK 4:1ff) Jesus himself declared that his mission is to liberate those who are oppressed. Jesus opposed the unjust rulers and structure of the society. From a tribal perspective he is a liberator who broke all the dividing walls. He broke the dividing walls between the Greek and the barbarians (the so called civilized and the tribals/Dalits), between men and women, between the Jewish and the Gentiles (between the Hindus and non-Hindus). He always stood on behalf of the tribals and Dalits. Thus we can affirm that the life and ministry of Jesus is a movement of restoration and liberation. Here, ‘restoration and liberation’ did not simply refer to well being of tribal community alone. It is a reconciliation and restoration of a broken relationship between different communities.

Conclusion:
In the light of what has been discussed so far, we can ascertain the need of re-reading and re-defining the Bible from a new perspective. With the emergence of Contextual theology in the 1960’s, there had been a paradigm shift in the Biblical hermeneutics. Third world Theologians re-read the Bible from the perspective of the poor people. Liberation for the marginalized and oppressed people became a biggest theological challenge. As Jon Sobrino says, “Every Christology is elaborated within the context of a specific situation.” Hence, the tribals also develop a new Christology with a new Biblical interpretation and in the light of what they are experiencing today. Towards the close of 20th century the tribals and Dalits in different places begun to see themselves as the subject in God’s liberation programme. Tribal theologians are in the process of developing a tribal-Biblical hermeneutical paradigm. Above all, the most important theological task for the tribals/ Dalits is finding a life-affirming and empowering theological motif in the Bible.


BIBLIOGRAPHY

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Tawney, R.H. , Religion and the rise of capitalism, New York : New American library,1963