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A STUDY ON THE METHODS OF MISSIONS IN EVANGELICAL BAPTIST CONVENTION CHURCH AMONG THE PAITE TRIBES BY S.LIANKHANKHUP A THESIS SUBMITTED TO INDIA CHRISTIAN BIBLE COLLEGE THENGODE, KOCHI-682030 INPARTIAL FULFILLMENT OF THE REQUIRMENTS FOR THE DEGREE OF BECHELOR OF THEOLOGY THENGODE
2OTH/JAN2007 CERTIFICATION This is to certify that S.Liankhankhup, Student of India Christian Bible College has done his thesis entitled, "a study on the methods of Missions in Evangelical Baptist Convention Church Among Paite tribes, under my guidelines and
instructions. Proff: Ravi A.K .M.div India Christian Bible College Thengode.Kochi-682030 20th Jan 2007 DEDICATION This thesis is dedicated To my beloved Father S.Tualzagin And my beloved Mother S.Nemneihching And to all my five lovely Brothers S.Gouneihlal, S.Ginlianthang, S.Kamkhanlian, S.Dongmuanlam And S.Suansangkhup Especially To only my Lovely Sister S.Chingsuanniang FOR THE GLORY OF THE LORD ACKNOWLEDGEMENTS I owe great debts of gratitude to the following persons for there
valuable and indispensable contributions toward the completion of my studies and my research. To Rev.Dr.John Philipose, Founder&President of India Christian Bible College,
and Christian Church.Thankyou for enabled me to study and helped me to
completion of my course and stud. May our good lord richly bless you
and your families and your Ministries. The encouragements, advices, guidance and support of Rev.K.C.thomas,M.div,M.th,Rev.Ravi.A.K.M.div
who approved my Thesis and guide till the completions of my study and
my research. May God's bless you in his ministries a thousand folds. To
you Mr&Mrs.V.Langkhanpau Guite,Head Master in Rayburn High School,
New Lamka.To my
brotherMr.Mrs.S.Kamkhanlian,Mr&Mrs.S.Ginlianthang,Mr.S.dongmuanlam.Thankyou
for your advices, guidance and your cooperation and bearing all my
financial assistance Words can't express my thankfulness. May our good Lord richly bless you and his richness abides you forever and ever. Thank you very much to
Mr.G.Thangbiakmuang,(M.div),Mr.V.Pauthianmuan,(B.th),and co-prayer
partners from Faith Baptist Bible college,kerela.Thankyou for
collecting various materials and support through your prayers, because
of your supports and and helps, I have a privileged to perused my
researched here in kochi.i will be grateful to you forever and ever. To
my dear Father and my dear Mother and to all my Brothers and Sister.
You are so precious for me while I am absence from you also and Thank
you for your financial co operations and continuation
prayers,advice,encouragements.may God bless you for his kingdom
expansion ministries. Especially, my thanks has been great to Ms, Liankhoman.dorcas worker's EBCC,
Pastor.H.Jamkhanpau, Ms.Muankim.professional worker from
Chennai.Thankyou for your contributions towards for my studies and Assisting me through your prayers and financial cooperation.Thankyou to all my local church members and all my friends. Above
all, it is only because of the unmerited favor and patience extended to
me from above that their have become a reality. Words Fail to express my most immense sense of gratitude's to our Lord Jesus The author and finisher of our Faith. To him alone is the Glory. LIST OF ABBREVIATIONS AAM Arthington Aborigines Mission ABF Asian Baptist Federation ABM American Baptist Mission BOT Board of Trustees BWA Baptist world Alliance DBC Dinwiddie Bible college EBCC Evangelical Baptist Convention Church ECC
Evangelical Convention Church ICI Independent Church of India WCMM Welsh Calvinistic Methodist Mission TKPM Thado Kookie Pioneer mission NEIGM North east India general mission IBPM Indo Myanmar Pioneer
Mission MCC Manipur Christian convention MEC Meithei Evangelical mission
MECC Meeitei evangelical Convention Church GBC Grace Bible College DS Divisional superintendent FS Field Superintendent DWC District Working
Committee DMC Divisional mission Committee DDFC Divisional Dorcas fellowship committee DBYF Divisional Baptist youth Fellowship Committee DCDC Divisional children department committee TBSUC Tualsung Baptist Saptuam Upa Committee TBMC Tualsung Baptist Mission committee TBDFC Tualsung Baptist Dorcas fellowship Committee TBYF Tualsung Baptist youth Fellowship Committee TBCDC Tualsung Baptist Children department Committee ECCI Evangelical Congregation Church in India IEM Indian Evangelical Mission
FMPB Friend Missionary Prayer
Band OMF Overseas Mission Field TABLE OF CONTENTS CERTIFICATION…………………………………………………. DEDICATION ………………………………………………….. ACKNOWLEDGEMENTS……………………………………….. LIST OF
ABBREAVIATIONS…………………………………….. TABLE OF CONTENTS…………………………………………… INTRODUCTION (1)Background of
the study………………………………. (2)Problem statements……………………………… (3)Purpose of the study…………………………….. (4)Significant of the
study…………………………... (5)Delimitation of the Study………………………… I. HISTORICAL
BACKGROUND OF THE PAITE TRIBES (1)The origin of the Paites……………………………. (2)The Paites Religion………………………………… (3)The Paites social life……………………………….. (4)The Paites economic Life………………………….. (5)Arrival of the Christianity………………………….. END NOTES…………………………………………………….. II.THE ORIGIN AND DEVELOPMENTS OF
MISSIONS……. (1)God is a Missionary God…………………………….. (2)Apostolic Missionary Methods………………………. (3)Period of Early church Mission…………………….. (4)Period of Early European Mission………………….. (5)Period of the Middle Ages……………………………. (6)Period of the Reformation……………………………. (7)Early Missionary societies…………………………… (8)The birth of Modern Mission…………………………. (9) History of Christian Mission in southern Manipur.. END NOTES……………………………………………………….. III.THE ORIGIN AND THE FOUNDATION OF
EBCC (1)The origin and Developments of Presbyteries…… (2)Divisions of the presbyteries………………………. (3)The birth of present EBCC………………………… (4)The beginning Methodology of Mission………… (5)The birth of church departments…………………. END NOTES…………………………………………………….. IV.THE METHODOLOGY OF MISSION AMONG PAITE….. 1. The local Churches missionary Methods……………….. (A)Tualsung Baptist Saptuam Upa Committee………. (B)Tualsung Baptist Mission Committee…………….. (C)Tualsung Baptist Dorcas
fellowship Committee…. (D)Tualsung Baptist Youth Fellowship Committee…. (E)Tualsung Baptist Children Department Committee. 2. The Methodology of Divisions Committees (1)Divisional superintendent…………………………. (2)District Working Committee……………………… (3)Division mission Committee…………………….. (4)Division Dorcas Fellowship Committee……… (5)Division Baptist Youth fellowship………………. (6)Division Children department Committee……… 3. The Methodology of EBCC Headquarter………………… (1)Board of Trustees…………………………………….
(2)Executive Secretary…………………………………. (3)Director of Mission………………………………….. (4)Director of Ministries……………………………….. (5)Director of Institution……………………………….. (6)Dorcas worker………………………………………… (7)Youth
worker……………………………………… (8)Child Worker……………………………………… END NOTES V.THE METHODOLOGY OF EBCC MISSION FIELDS……… (A)Karbi-anglong Mission Field……………………. (2)Manipur Mission Field…………………………… (3)Nepal Mission Field……………………………….. END NOTES VI.THE GROWTH AND DEVELOPMENTS OF MISSIONS….. (1)The
growth of missionary works………………… (2)Financial Progress………………………………… (3)Literatures Developments……………………….. (4)Numerical Growths………………………………… END NOTES VII.CONCLUSIONS…………………………………………………. VIII.BIBLIOGRAPHY……………………………………………….. IMPORTANT DATES……………………………………………….. ORGANISATION CHART…………………………………………… MAP OF CHURACHANDPUR…………………………………….. END NOTES 1 .Luaichinthang: A History of the Evangelical Baptist Convention Church, 200.pp9-88. 2. H.M.Bareh: Encyclopedia of North-east India, 2001.pp.
290-301. 3. G.A.Grierson: Linguistic Survey of India, 1904.pp 1-157. 4. Piangzathang: The Paite Christians, 1984.pp 10-50. 5. Gougin, T: History of Zomi, 1986. Pp.50-100. 6 .Kamkhenthang, H: In the tribes of North-east India, 1984.pp 1-99. 7. Hatlang, G: Who are the Paite people?, Siamsinpawlpii Golden Jubilee issued, 1-6 October, pp. 15-30. 8. Fuchs Stephen: The Aboriginal tribes of India, 1982.pp.10-257. 9. Jamkhothang, T: The footsteps of the preachers of the Gospels, 1974. pp.1-45. 10. Khamkhogin, H: Tangthupha gah, 1991.pp.10-42. 11. Lewis G.R: The Story of Lushai Pioneer Mission, 1907. pp11- 77. END NOTES 1. John.R.Stott: you can tell the World, 1999.pp.20-32. 2. Jamkhanthang, V: Kross Sepaih Hangsante, 2000.pp.18-246. 3. Thangkholal, S: Houbung Kalsuon, 2000, pp.1-9. 4. Robert
Hall Glover: the progress of Worldwide Mission, 1960. Pp.11-17. 5. Ibid., pp.19-23. 6. Ibid., pp.24-31. 7. Ibid., pp.32-45. 8. Luaichinthang: A: A History of the evangelical Baptist convention
Church, 2000.pp.11-12. 9. Edward.R.Dayton: Planning Strategies for Evangelization, 1980. Pp.1-189. 10. Cully.Paul.G: The missionary Enterprise, 1974.pp.10-150. 1. Infimate Savung: Amazing Guidance, ICI; Diamond jubilee issued Pp.1-37. 12. Khupkhothang: Chanchinpha vak hunpolut masate, 1992.pp.1-30. 13. Zairema: god's Miracle in Mizoram, 1978.pp.12-24. 14. Singh.K.M: history of Christian missions in Manipur and other Neighboring States, 1991.pp.1-240. 15. Khamkam, G: Evangelical Baptist Convention Tangthu, 1986. Pp.1-75. END NOTES 1. Jayaselyn, L: The Impact of the Missionary movements in Manipur,1996.pp.1-245. 2. Khaizalian, D: Tangthupha Tunma leh Tunnung, 1998.pp1-40. 3. Luaizakham: Nidanglai hinkhua leh Tuni,
1991.pp1-123. 4. Hawlngam, H: Good news for Manipur, 1995.pp10-250. 5. Nida Eugene: Customs and Cultures, 1981.pp.10-150. 6. Liankhohau: The Paite Transforming Community, 1986.pp1-99. 7. Piangzathang: The Paite Christians, 1984.pp.1-30. 8. H.M.Bareh: Encyclopedia of North-east India, 2001.pp299-350. 9. Kaizasong, G: The Revelation of God its impact upon the life of Paite, 1981.pp.1-85. 10. Lambawi Vaiphei: The North-east India General Mission, 1985. Pp.1-43. 12. Jamkhanthang, V: Kross Sepaih Hangsante, 2000.pp.13-325. 13. Khamkam, G: Evangelical Convention Church Tangthu, 1986. Pp.20-32. 14. Ibid., pp.33-35. 15 Ibid., pp.36. 15. Ibid., pp.37. 16. Ibid., pp.38. 17.
Ibid., pp.39. 18. ibid., pp.40. 19. Ibid., pp.41. 20. ibid., pp.42-44. END NOTES 1. Thangkholal, S: Houbung kalsuon, 2000.pp.1-112. 2. Singh.K.M: History of Christian Mission in Manipur and other Neighboring states, 1991.pp.1-170. 3. Piangzathang: The Paite Christians, 1984.pp.1-170. 4. H.M.Bareh: Encyclopedia of North-east India, 2001.pp250-277. 5. Lewis.g.R: The Story of Lushai Pioneer Mission, 1907.pp.1-130. 6. Khamkhogin, H: Tangthupha Gah, 1991.pp.10-20.
7. Luaichinthang: A: A History of the EBCC in north-east India, 2000. Pp.1-150. 8. Vaiphei prims Suantak: Church growths among the hill tribes in Manipur, 1979.pp.10-145. 9. Khamkam, G: Evangelical Convention Tangthu, 1986.pp.1-89. 10. Khaizalian, D: Tangthupha tunma leh Tunnung, 1998.pp.15-45. 11. Luaichinthang: A: The Origins of EBCC administrations and Mission Manual, 2004.pp.1-250. 12. Thang Gwite: The Origins, Lifestyle and primitive worship of Paite Tribe and the impacts of Gospel over the Paite tribes, 2004.pp.8-41. 13. Khamvum, V: EBCC Mission silver jubilee Souvenir, (1967-1992) Pp.1-60. BIBLIOGRAPHY 1. Cully.G.Paul: The missionary Enterprise, Evangelical training
Association, Wheaton; 1974. 2.
Fuchs.S.Stephen: The Aboriginal Tribes of India, Macmillan India Ltd, Delhi; 1982. 3. Gougin.T: History of Zomi, Zomi
Press, Churachandpur.1986. 4. Hatlang, G: Who are the Paite people? , siamsinpawlpii annual Magazine, Golden jubilee issued. (Oct 1-6). 5. Infimate Savung: Amazing Guidance, ICI, Diamond jubilee Souvenir ;( 27-34August). 6. Jamkhothang, T: The footsteps of the Preachers of the Gospel. ECC Silver Jubilee souvenir, 1974. 7. Jayaselyn, L: Impacts of the Missionary movements Manipur, SPH.
Pvt.Ltd; New Delhi.1996. 8. Kamkhenthang, H: In the tribes of North-east India,Kortemprel, Shillong.1984. 9. Khaizalian D, D.Tangthupha tunma leh tunnungthu Convention Press; New Lamka.1998. 10. Khamkam, G: Evangelical Baptist Convention Tangthu, Convention Press; New Lamka.1986. 11. Khamkhogin.H:
Tangthupha Gah, Lamka printing Press; Churachandpur.1991. 12. Khupkhawthang.H: Chanchinpha vak hun polut masate, Eoc; Churachandpur,Manipur.1992. 13. Lewis.G.R: the Story of Lushai pioneer Mission, 1907. 14. Luaizakham: Nidanglai hinkhua leh Tuni, Lamka Printing Press, Churachandpur, 1991. 15. Jamkhanthang, V: Kross Sepaih Hangsante, Convention Press, GBC, Lamka.2000. 16. Luaichinthang:A: The Origins of EBCC, Administration andMission Manual; Convention press, Lamka.2004 17. Hawlngam.H: Good news for Manipur ,BCPW ,Lamphelpat,
Imphal.1995. 18. Liankhohau.T: The Paite transforming Community and and the Evangelical Baptist Convention Church.M.A.Thesis, SAIACS, Bangalore.1986. 19. Luaichinthang: A History of the Evangelical Baptist Convention Church in North-east India, D. Min Thesis at Reformed Theological Seminary; Jacksan, Missipi. 2000. 20. Nida Eugene: Customs and Cultures, William Carrey Library,CA; 1981. 21. Singh K.M: A History of Christian mission in Manipur and
Other Neighboring states, Mittal publications, Delhi, 2001. 22.
Piangzathang: The Paite Christians, Chihoih Press, Imphal; 1984. 23. H.M.Bareh: Encyclopedia of North-east India, Mittal
Publications; Delhi.2001. 24. Vaiphei prim Suantak; Church growths among the hill Tribes in Manipur, North east India, Good will press, Imphal. 1979. 25. Zairema: God's Miracle in Mizoram, Synod Press, Aizawl; 1978. 26. G.A.Grierson; Linguistic Survey of India, Press Publications; India.1904. 27. Kaizasong, G: The Revelation of God: It's Impact upon the Life of The Paite people, Korea; 1981. 28. Thang Gwite; The origin lifestyle and primitive Worship of Paite Tribes and its impacts of Gospel over the Paite
Tribes, ICBC, kerela.2004. 29. John.R.stott: You can tell the World, Intervarsity press; USA.1979. 30. Edward.R.Dayton; Planning Strategies for world Evangelization, Erdmann publishing company;
Machigan.1980. 31. Robert.Hall.Glover: The Progress of Worldwide Missions, Harper And brother Publishers, New york.1960. 32. Thangkholal.S: Houbung Kalsuon, P.P.Printing press; CCpur.2000. 33. Liankhohau.T: Bible Lesikon, Christian Education Board Pub; Nirala Press, Culcutta.1978. 34. Khamvum.V: Mission silver jubilee souvenir, (1967-1992). 35. Luaichinthang: Late Thu, Convention Press, Lamka.2002. IMPORTANT DATES 255-207 B. C A Chinese King Wangchen force the Paite forefathers To build Great Wall in China. 1- 99 A.D Apostolic period(Especially the 12 disciples of Jesus
And as well). 100-313 A.D Period of Early Church Mission. 313-800 A.D Period of Early European Mission. 800-1517 A.D Period of the Middle Ages. 1517-1650 A.D Period of the Reformation. 1650-1793 A.D Early Missionary Societies. 1793-1834 A.D The birth of modern Missions. 1804 A.D The British Foreign Bible Society was Established in India. 1904-1906 A.D The Great Revival awoke in Welsh. 1907 A.D The Keswick Convention at welsh,Watkin Roberts was Impressed missionary to NE.india. 1908 A.D Watkin Roberts with Dr.Mr&Mrs Peter Fraser arrived Aizawl, Mizoram. 1909 A.D Roberts send 104 Copies of Gospel of John in Lushai Language, translated by Savidge&Lorrain. 1910 A.D Watkin Roberts arrived Senvon Manipur, Later the missionary works was started through,Savawma,Vanzika, And Thangchingpuia.
1911 A.D The bamboo flowers causing a great famine. 1912 A.D The Mission was named Thado kookie pioneer Mission 1919 A.D The TKPM was renamed into North-east India General Mission. 1941 A.D The NEIGM Missions Published the first Paite hymnal Book. 1948 A.D The NEIGM Divided into Five Presbyteries, instead of three Presbytery. 1950 A.D The Paite Christian took for their Presbytery name Manipur Christian Convention. 1966 A.D The Vangai Convention church share the Gospel to their Neighboring Karbi tribes at
Bethkhal. 1967 A.D The Lamkatung Local Church established Meitei Evangelical mission. 1972-1973 A.D The MCC was newly Changed into Evangelical Convention church. 1986 A.D The ECC becomes self Supporting Church. And the same Year the NEIGM was Newly changed into Evangelical Congregational church in India. 1997-1998 A.D The ECC was Newly known as Evangelical Baptist Convention church. 15thJu 1999 A.D The EBCC became full fledged member of Asian Baptist Federation, at Dresen; Germany. 16thJu 1999 A.D The EBCC has became full fledged Member of Baptist World Alliance,Dresen;Germany. CHAPTER - I HISTORICAL BACKGROUND OF THE PAITE TRIBES Most of the literatures dealing the Paites society were trace back to China. The forefathers of the Paites lived in China,
the valley between the, "YANG-TSE-KIANG" and the"HWANG HO-RIVER" 1. During 255-207B.C, a Chinese king called "WANGCHEN" forced the forefathers of the Paites to build the Great Wall of China. Unable to bear this burden, they fled during the night and took shelter in a place called "Kham" in Tibet, china 2. This story corroborated by oral tradition among the Paites which says, "A
Chinese ruler forced their ancestors to build a great, big wall and
unable to bear the hard labors any longer, they ran away from it in the
wee hours morning."3. (Luaichinthang, pp 9-27). (1) THE ORIGIN OF THE PAITES: The origin of the Paite is the great debates for Paites historians, their origin were unknown. H.M.Bareh said, "The Paites were originated from the cave"4. The Paites and others tribes like Vaiphei, Simte, Zo, Gangte they called the cave, "Khul", while Mizos call it, "Chhinlung", the Hmar knew it as, "Sinlung", and the Meithei's refer to it as, "Chingnunghut". The Paites are one of the many tribes named according to Zomi Nomenclature. These tribes were scattered all over Bangladesh, Myanmar and the North- Eastern part of India.
Tribe names such as Kuki, Chiin, and Lushai, are foreign words coined
by outsiders who did not know the real identity of these people which
is Zomi. In Myanmar they called Chiin, Mizoram they called dapjal / Lushai, in Manipur they called "Paite" which means, "the one who go" or "the goers"5. The Paites are scheduled tribe recognized on 1950 by the government of India. (Grierson 1904, pp.81)
(2) THE PAITES RELIGION: Every
where, all the Paites were Christian there is non Christian among
Paites society. The Paites were different from others neighboring
tribes in thinking, educations and missionary works. The more you know
and lived with them, the more you can understand and say, "Paites, God's own Peoples".
Although before Christianity, the Paites were animistic in their
religious practice and belief. The Paites were believed that all
sickness were caught by evil spirits and had many different types of
sacrifices to curse the different types of sicknesses. In fact without
priest, no sacrifice was possible, as he alone knew what type of
sacrifice is needed for a particular alignment and how it must be
performed. 6. The Paites religion is now being known as Christianity. (3) THEIR SOCIAL LIFE: The
Paite social life before Christianity was simple and ignorant, but they
seemed to enjoy it nevertheless. They were ignorant of a true loving
God, and always lived in constant fear of evil spirits. Even though,
Luaizakham express his doubt as to whether the pre- Christian Paites
was head hunters! Evidence is that, killing an enemy was one of the
qualifications needed for the soul to enter the PIALGAL.
The Paites have systematic family structure, neither polygamous
marriage nor polyandry have been known or practiced by the Paites. "A Ham or A Sawm"
is a spacious sleeping bunk house built in the front of portico of the
village Chiefs house and certain well- to- do- families in the village
where unmarried 30 bachelors sleeping in it. Hrangkhuma traces, "ham"
and concluded the need of 'Ham' is, Sudden attack by a neighboring
village or fire could arise any moment, in order to defenses they
practice, "A HAM or A SAWM"7. (4) THE PAITE ECONOMIC LIFE: The
Paite economy life is predominantly agricultural. In order to make a
living both sexes worked in the paddy field all days except in case of
sickness. Their principal food was rice which they produce for
themselves in their fields every family was expected to be self
sufficient in food and all needed materials for living. (A) Jhuming: -
Jhuming demands every day hard labors. Immediately after eating the
morning meal, while it was still dark, all the adults in the family
went to the paddy field to work, and carried their lunch. They have no
time to take care their children's nor sending for Educations. It is
said that before the coming of Christianity people used to say, "Oh, how we wished to see our children in broad daylight at least once". There was no Sunday then 8. (B) Availability of public help:
When a family realized that they was not in a position to complete
weeding their field, they could avail themselves of the help of the
public in any of the following ways:- (i) Thachial: (It means inviting energy) The
family would invite friends, relatives, neighbors to lend help. The
host will prepare chicken curry for everyone in little bamboo pipes,
called "Khawn" Labors thus rendered is called," Thakuan" and was considered a debt to repay when they too would need the same help. Vokban and Thathot, procedure same as above. (C) Work technique:
The blacksmith of the village will made iron tools for helping weeding
fields for everyone. The blacksmith will be free from public activities
and when harvest time "Buhsun" should be given to him considered as reward. At weeding fields, the workers always will accompanied by two musicians, "drum beater" and "the beater of Mithun Horns".
Generally, 15 October every year is harvesting Seasons. If the fields
produced sufficient for hold year, they considered as able family and
fear by others. So far the Paites were waiting "the light of Gospel"
that will bring to them9. (5) ARRIVAL OF CHRISTIANITY: The
arrival of the gospel to southern part of Manipur especially among the
Paite tribes also can be traced to the welsh revival of (1904-06) and
to the Keswick convention of 1907. Watkins Roberts dedicated himself to
be a missionary in north-east India as a result of the Keswick convention of 1907. On 14th Octobers 1908, he sailed with Dr.Peter Fraser and his wife to North- eastern part of India,
arriving in the later part of the same year in aizawl, the capital of
Lushai hills and began his missionary work. At the end of the first
decade of the 20th century 7 May 1910, Watkins Roberts of Canasvonshire of north Wales brought the gospel to the Paite tribes including 14 nomenclature tribes as Zomi. Watkins Roberts was, "Pioneer Missions"
to southern part of Manipur. His brought good news and good woks has
been the tablets of stones and Unforgettable in the heart of Zomis. The
days Watkins Roberts reach to Senvon 7 may 1910, every year this day
has been observed as, "Missionary day" 10. (A) The Gospel to Southern Manipur:
In the Sovereign economy of God, the Paites were to be evangelized the
most cost effective manner. The first two Christian among the southern
tribes, "Lungpau and Thangkai" who
accompanied and guided Watkins Roberts from Aizawl to Senvon Manipur.
They were highly respected Christian event today's. Although after some
weeks, Roberts can no longer to stay in Manipur and preaches the word
of God because, the Maharaja of Manipur granted him to visit a short
period of time. Pu. Kamkholun, chief of Senvon village accepted Jesus
for his savior and Lord, through the preaching of Roberts the seeds of
gospel has been planted among southern Manipur. Slowly the movements of
the gospel have been developed now in our days all becomes Christian in
southern Manipur, except Manipuri. The amazing grace of God was at work
at him darken remote area, behold, "light of the world as now" (Matt: 14) 11
END NOTES Luaichinthang: A History of the Evangelical Baptist Convention Church, 200.pp9-88. H.M.Bareh: Encyclopedia of North-east India, 2001.pp. 290-301. G.A.Grierson: Linguistic Survey of India, 1904.pp
1-157. Piangzathang: The Paite Christians, 1984.pp 10-50. Gougin, T: History of Zomi, 1986. Pp.50-100. Kamkhenthang, H: In the tribes of North-east India, 1984.pp 1-99. Hatlang, G: Who are the Paite people?, Siamsinpawlpii Golden Jubilee issued, 1-6 October, pp. 15-30. Fuchs Stephen: The Aboriginal tribes of India, 1982.pp.10-257. Jamkhothang, T: The footsteps of the preachers of the Gospels, 1974. pp.1-45. Khamkhogin, H: Tangthupha gah, 1991.pp.10-42. Lewis G.R: The Story of Lushai Pioneer Mission, 1907. pp11- 77.
CHAPTER - II THE ORIGIN AND DEVELOPEMENTS OF MISSIONS Millions
of people in today's world are extremely hostile to the Christian
enterprises. They regard it as politically disruptive and religiously
narrow minded, while those who are involved in it are thought to suffer
from a kind of arrogant imperialism. They might reject Christ and say "My religion is my own affair, mind your own business and leave me alone to mine mind".
We cannot cease spreading the gospel to the world. John R Stott says,
"The living God is a missionary God". How long we adopt hostile or
scornful or even indifferent attitudes to any person of another colors
or culture if our God is the God of, "all the families of the earth"! We need to become global Christians with global visions, for that we have a global God" 1. (1) GOD IS A MISSIONARY GOD: Our
story begins about 4000 years ago with amen called Abraham is more
accurately. The calls of Abraham and promised to him was indispensable
understanding of the Bible and of the Christian missions. God said to
him," Abraham goes away from your father household and kindred (Gen
12:1-4). It is not an easy task for Abraham to leave his beloved
parents and household. Our God is missionary God that imaged we can
recognized by the calling of Jonah. The life of Jonah shows that "how much we don't have missionary mind".
Even though still he loves us sending His begotten son who was
missionaries 33 years and now the same mission was given to us," Go,
and preach the gospel to all creatures" (MK 16:15). "Our living God is a missionary God, we His children should be like our Father God" 2. (2) THE APOSTOLIC MISSIONARY METHODS (AD1-99): Paul,
the Apostle to the Gentiles and the real foreign missionary movement is
launched. Even after this, God has to correct the persistent tendency
to narrower vision and effort by halting Paul in his second missionary
tour to Asia Minor. Paul himself, in a carrier that knows no parallel in missionary annals, eventually reaches Italy and even Spain. The aim of apostolic missions was, "to make
Jesus Christ known to all men as the only savior from sin".
The policy of missions is the widest diffusions, in contrast to any
narrower delimitation. Robert Hall Glover stated, "The responsibility
of mission's rests upon every members of Christ. The only hope lies in
responded to the truth "Every Christian a missionary" 3. The followings are applicable for apostolic missionary methods (AD1-99). (A) Oral Preaching: This is the supreme method for all time. He ordained twelve that he might send them forth to preach (Mk 3:14)." They went forth and preached everywhere "(Mk 16:20)".
It's include open air preaching and this methods adopted by Jesus.
There is need for a revival of preaching idea, and for a deepening
sense of the Glory and dignity of simple gospel preaching. Would Gods
will give to every mission fields among His Children's like moody,
Whitefield, Billy Graham great soul, impassion, convincing and through
them show forth the true power of preaching! (B) Strategic centers: Such centers as Jerusalem, Capernaum, Antioch, Ephesus, Corinth, and Rome
stand out for too plainly in New Testament missions for us to escape
the lessons of the importance of similar centers for today with their
vast populations and powerful radiating influences. (C) Itineration: Witness
Jesus Successive Galilean circuits and Paul missionary tours. Such work
still demands its full share of attention along with the centers and
must be systematic and sustained to yield the full results. It has two
ends in viewed (1) The Proclaiming of the gospel to the unsaved. (2)
The visitation of groups of convert for teaching and oversight. (Acts 8:14, 25: 11:22-26) 4. (D) Personal work and social intercourse:
Looking again at the Master's ministry one has only to think of
nicodemus, the women at sychars well, zacheus, the rich young ruler,
the wedding feast at Cannas, Simon and Pharisees dinner, and the home
at Bethany, to be impressed with the prominent place these methods hold
in missions. (Acts 10:24; 16:13-15; 18:2). (E) Literature and letter writing:
These records tlook permanent for as the new testament scriptures and
led the way to the vast output of printed scriptures, and later on of
tracts and other literatures, which constitute so effective and
indispensable a factor in the Missionary enterprises today 5. (F) Training of National workers:
John the Baptize began such work and our Lord made it his own greatest
ministry, as we have already seen. Paul selected and trained younger
men notably Timothy and Titus, and urged them in order to do the same.
(2Tim 2:2). This is to be regarded as the beginning missionary method,
in as much as the missionary's true aim should not be to make him
indispensable, but rather the very reverse, "by rising up nationals to take his place".
Our Lords method as a trainer was to maintain the closet connection
between class studies and the actual work the missionary who
successfully does this may be said to work by multiplication instead of
mere addition6. (3) PERIOD OF THE EARLY CHURCH MISSION (100-313): The
period following the death of Apostles was not one of great leaders so
much as of many leaders. The whole church was imbued with the spirit of
witnessing, and in the course of ordinary social intercourse, travel,
and commerce. The gospel spread far and wide and little companies of
believers sprang up in many lands. From Ephesus the work extended through Asia Minor
and seven churches mentioned in the Apocalypses were established and
became self supporting and self propagating. Pontius of Alexandria came
in India and found Christian who posses a Hebrew gospel of St. Mathew, Jerusalem, Antioch, Ephesus, Alexandria, and Carthage and successively Rome became the great missionary centre of the first three centuries. The growth of Christians and persecution: By the opening of the 4th
century, Christian missions had so covered the then known world. The
Christian was not numerical growth but morally and intellectually. Constantine noted "I could not be ignored".
Ten distinctive persecutions are usually recognized, ranging at
intervals b from A.D. 64, under Nero A.D. 303, under Diocletian,"
Hundred of thousands of Martyrs was sealed their testimony with their
blood. Among the earlier and most need of whom were Paul Ignatius,
Polycarp, and Justin Martyr. In the catacombs of St.Sebastian in Rome
rest the bodies of tens of thousands of Christians, many of them
martyrs nor were there by any means but all who loved their Master even
unto death! The blood of the Martyrs proved then as it has proved ever
since to be the seed of the church7. (4) PERIOD OF EARLY EUROPEAN MISSIONS (313-800 A.D): Constantine professed conversion on the eve of his becoming emperor of Rome was the beginning of a mighty change
in the outward standing of the Christian Church and also in its in ward the sky with the words, "In hoc Signo Vince"
(By this sign conquer). At once adopting the cross as his standards, he
led his Armies on to victory and then in his famous edict of 313
proclaimed, "Christianity the state religion". Only
these period the great mans of God was founded, Ulfilas (311-388),
"Apostle to Goths". Martin Bishop of tours (316-396) Pioneer missionary
of France. Patrick (396-493), Missionary to Ireland.
Columbia (521-596), Augustine (505-605)" Pioneer missionary to England
".Columbanus (543-615), "Scholar's to the Irish monks" Willibrord
(657-739). "First missionary to Holland and Denmark". Boniface (680-755), Missionary of central Europe, especially apostle to Germany.
During that time, "the rise and spread of Islam" found among Muslim
community. Robert. Hall. Glover says, "The sword of Mohammad and the
Koran are the most stubborn enemies of civilization, liberty, and truth
which the world has yet known:8 this period was Constantine to Charlemagne. (5) PERIOD OF THE
MIDDLE AGES (FROM CHARLEMAGNE TO LUTHERA (800-1517) : During
the middle ages, the features of this period to be noted as bearing
upon the course of missions may be summed up under three heads:- (a)
Direct Missionary operation like Norway, Iceland, and Greenland. (b)
The crusades (c) The monastic orders. As a
missionary society it operations extended principally to India, China
Japan, the Philippines Island, Africa, South America, Mexico,
California and Canada. Two strong institutions established at Rome
and heavily endowed by rich patrons of the society have supplied most
of it missionaries throughout the world is a Jesuit. During the period
of the middle ages they Labor in 71 missions, where they operate 6640
stations, 4000 schools, 350 hospitals, and 16 Leprosaria. It is the
largest order in the Church having a total membership of 32,000 9. (6) PERIOD OF THE
REFORMATION: From Luther to the Halle
Missionaries (1517-1650). Indirectly, "the reformation was perhaps
responsible for their effort on the part of the Latin Church. Inasmuch
as it was the loss of so much territory in the old world that stirred
up the papal powers to seek fresh conquests in the new. Up to
reformation in the Missionary work of the Christian church was
undivided Catholic, but from the reformation onward it became separated
into two distinctive and often times antagonistic forces," Roman
Catholics and Protestantism. Of missionary efforts on the parts of the
reformation church there is sadly little to record. But the truth is
that neither the new church itself nor it yet its leaders, were ready
for a missionary movements, and it was not until the middle of the 17th
century that the agitations and efforts of the few individuals who was
a real of their times in discerning. The church's true mission in the
world gathered sufficient momentum to set in modern missionary plans
once more. (7) EARLY MISSIONARY SOCIETY (1650-1793) (HALLE MISSIONARY TO WILLIAM CARREY) The
pietiest movements, led by Philip spanner (1635-1705) who was since
been called "the German- Wesley" and his even more distinguished
followers, August France (1663-1727) was revolt against barren
orthodoxy and dead formalism and an event efforts to raise the
standards of Christian life. Nevertheless, the revival movement's sowed
seed in some hearts which eventually for a great harvest. It led to the
founding, in 1698, of the University of Halley,
which became a centre of the strongest missionary influence and the
birthplace of the first organized foreign missionary efforts. As a
result, the first protestant missionary for India Bartholomew
zieganbalge accompanied with Henry plutschau were arrived India on July, 1706, Madras a place called tranguebar, 150 miles south side of Chennai. (8) THE BIRTH OF MODERN MISSIONS William Carrey (1793-1834AD).William Carrey has been called, "The father of modern missions" especially for Indian, who changed not only India
but exemplarily and done great things for the world. He was sent by the
American Baptist mission as he was a member. This career constituted an
epoch indeed. His founded serampore senate and by his own handiwork
translated the Bible into various languages including Manipuri's Bible.
The founding of the Baptist Missionary society marked the beginning of
a new era in the history of the protestant church and other societies
followed in quick successions. The famous London Missionary society, at
first interdenominational but now mostly congregational, was founded in
1795. Two years later the Netherlands Missionary society was organized
on the continent. The great church missionary society, the missionary
arm of the Church of England came into existence in 1799. The British
and Foreign Bible society was founded in 1804, under this society
various tribal languages was printed the Bible. Hitherto and
Christendom stated, "Now we
must transfer the point of vision to non-Christian lands, and present
in order the general facts and features of the different missionary
lands and the beginnings and progress of gospel work within them." The facts connected with the
research and ushering in of their new period make India our natural starting point10. (9) HISTORY OF CHRISTIAN MISSIONS IN SOUTHERN MANIPUR: The
Birth of American Missions was the roots of surveys and the foundation
begins from our research. Samuel. J Mills, the founder of American
missions or English Missions heard the call to preach the gospel to all
nations while he was plow on his field in Connecticut
one day in 1802. There he kindled a fire whose spark's was destined to
be carried to the ends of the earth. Samuel. J. Mills may be the termed
and counterparts of William Carrey in England.
And now the famous "Haystack Prayer meeting at Williamstown was the
birth place of modern American missions just as the Kettering Assembly
was of English Missions11. (A) Political and Religious condition: The political and religion conditional during the 18th and beginning part of 19th centuries,
India
was under British control. The British regarded the only political
affairs but never concerned about religion matters. Politically North
east was under the control of Assam
governor under British Administration. Religiously they were animistic,
the practice of slavery and fears of evil spirit and sacrifices were
famous practices among the communities12. (B) Arrivals of Foreign missionaries:
During the year 1892, The welsh Calvinistic Methodist took Mizoram as
mission field, even before they had been established mission field at
Khasi hills. Apart of this, the American Baptist Missions were also
took mission field as NE. India, especially under William Carrey or
Serampore college, various numbers of missionaries was arrived Khasi Hills,
Assam, Mizoram and Manipur. The Arthington Aborigines Mission also well
known mission in the History of Christian mission in Manipur especially
southern part of the states13. (C) Missionaries and Division of works:
Rev. Williams (1859-1892) known as the first missionary of Mizoram.
During the year 1887 he was ordained for foreign Missionary. During the
last year of November 1887, he reach Shillong and the welsh Missions
appointed him Superintendent at shella Division, Khasi Hills. He
enquired and recommended; so the Welsh Calvinistic Methodist General
Missions accepted "Mizoram as Mission field" in the
year 1892.Under Arthington Missions,J.H Lorraine and Savidge Lorain
came Mizoram maketh Mizo Alphabet and not only even Paite also with
Vialphung.The American Baptist Missionary William Pettigrew was working
at Ukhrul district where he became Pioneer Mission to Tangkhul Tribes. Other Missionaries like David E.Jones, Dr. Peter Fraser was different kinds of
ministries in Mizoram mission field14. (D) Good news for southern Manipur: "Who
served the Lushai with entiring Devotion to their Physical, Social, and
Spiritual welfare was", Dr Peter Fraser. He is not only Medical
missionary but also who Abolished slavery practiced in Mizoram (1911).
In the year 1907, Keswick convention fellowship Robert was impressed by
the preachers who say the need of missionary in India, and the following years voluntarily he came to Mizoram with Fraser on 9Dec, 1908. Robert
got 5 pounds gift from welsh Government official and he bought the book
of gospel John 103 Copies, translated by J.H Lorain in Mizo language
and distributed to all chief of the villages in Mizoram. A copy of the
book was received by Pu. Kamkholun chief of Senvon village which was
located Southern- end of Manipur. He invited the Missionaries to come
over there and explain the matters. It has been closely connected with
Macedonian calls (Acts 16:9-10).When Roberts heard the calls, He
accepted as Gods using a tract. While Lungpau and Thangkai heard the
missionaries of Mizoram were freely supporting Education, before hand
they departed from Manipur and arrived Fraser house the same night
itself with their "PALBAWM" (Like basket), two of are warmly welcomed
and wash their feet by Robert and they agree to travel and guide Robert
until they reach senvon, Manipur. (E) Missionary day
7th May 1910: In the Southern part of Manipur, the 7th
May in every year observed as, "Missionary day" as the day Lungpau and
Thangkai gave their name for Christian, as they are the first two
Christian among Southern Manipur.
The missionaries were warmly welcomed and mess by the Chiefs of village
in Manipur like, "Parvachom, Patpuimun, Sartuinek, and chief of Senvon
Pu. Kamkholun. The missionaries spread the good news and distributed
posters of Jesus. It becomes the foundation and planted the seeds of
gospel to the Southern part of Manipur. We praise God for the one who
brought good news and planted the seeds of gospel and changed Animistic
into Christianity. (Rom 10:15) 15.
END NOTES 1. John.R.Stott: you can tell the World, 1999.pp.20-32. 2. Jamkhanthang, V: Kross Sepaih Hangsante, 2000.pp.18-246. 3. Thangkholal, S: Houbung Kalsuon, 2000, pp.1-9. 4. Robert Hall Glover: the progress of Worldwide Mission, 1960. Pp.11-17. 5. Ibid., pp.19-23. 6. Ibid., pp.24-31. 7. Ibid., pp.32-45. 8.
Luaichinthang: A: A History of the evangelical Baptist convention Church, 2000.pp.11-12. 9. Edward.R.Dayton: Planning Strategies for Evangelization, 1980. Pp.1-189. 10. Cully.Paul.G: The missionary Enterprise, 1974.pp.10-150. 11. Infimate Savung: Amazing Guidance, ICI; Diamond jubilee issued Pp.1-37. 12. Khupkhothang: Chanchinpha vak hunpolut masate, 1992.pp.1-30. 13. Zairema: god's Miracle in Mizoram, 1978.pp.12-24. 14. Singh.K.M: history of Christian missions in Manipur and other Neighboring States, 1991.pp.1-240. 15. Khamkam, G: Evangelical Baptist Convention Tangthu, 1986. Pp.1-75.
CHAPTER- III THE ORIGIN AND FOUNDATION OF
EVANGELICAL BAPTIST CONVENTION CHURCH The
works of God towards Southern part of Manipur, the Watkin Roberts
brought good news of God planted the seeds of gospel in the hearts of
peoples first at Senvon was traced back the Origin and foundation of
Missions towards 14 tribes in the southern part of Manipur. (1) ORIGIN AND DEVELOPMENTS OF PRESBYTERY: The
historic journey gospel to Manipur. The permit to cross the Manipur
borders was officially granted by the Maharaja of Manipur and Colonel.
J. Shakespeare, the political agent of Manipur. Moreover, Roberts ask
again for permission to settle and work with some Lushai Teachers at
Senvon. As it was said, "some villagers who had never seen such a tall, Whiteman, were afraid and hide themselves outside the village"
(Nengzachin 1974, 3). Three students were committed their lives for
this great task like Apostle Paul. They were namely; "Savawma, Vanzika,
and Thangchingpuia" were Mizo natives, studying under Dr. Peter Fraser. 1 (A) The Spreading of the gospel and difficulties faced by Missions: During
the time when the southern peoples heard the good news from Watkin
Roberts, Welsh Missionary. There was the great, "Famine" and the
following years, "there was the second World War". Thousands of native
Christians were labor for the war. The Evangelist and Pastors were not
highly educated and lack of Biblical knowledge. Roulngul writes,
"Though the Evangelists lack Biblical knowledge, they visited the
people in their homes and their Places. In some places they were beaten
up and some were even tortured" (Roulngul, 1982, 15) .The evangelist
were not paid workers, but voluntarily service. So far, No particular
name has been given for this mission. (B) The Problem within the Missions: The first Presbytery of this mission was named, "Thado kuki pioneer Mission" on 26 December 1914;
With R Dara Chairman and Taisena Secretary. Taisena calculated that by
1914 the Christian population under (TKPM) would be around 1,000
(Taisena 1949, 3)."When there is progress in the work of god the enemies is not rest".
The Thado Kuki pioneer mission faced difficulties and oppositions such
as problems from local non- Christians, other missions, and from within
the mission itself. (2) OPPOSITION FROM NON- CHRISTIAN: As
resolved in the first presbytery at senvon, all Christian refused to
observe the village sacrifice. When the Christians refused to observed
Sacrifices, the Chief and authority took as a challenge to their
authority and there was greatly persecuted, when they start new
building for Church, the chief of the village object to it so much
again and went to the spot, took a big bamboo and bit the people
working who refused to leave!. (3) OPPOSITION FROM OTHER MISSIONS: The
conflicts between William Pettigrew and Watkin Roberts will be the main
issues. The American Baptist missions had been started their missionary
work in Manipur even Robert started two year earlier. When Pettigrew
heard Christianity came through the southern part of Manipur he
protested against to the British government especially to the
Government of Manipur. As a result, the Manipur president of the state
durbar and Political agent .J.Shakespeare objected Roberts work in
Manipur. (Singh.1991). The Assam Governor setup the case to the British
Parliament and the British Government gave religious freedom to its
people. As a result; The Thado Kuki pioneers Mission and the American Baptist Mission boundary was made at Loklai River near in S. Kotlian, Churachandpur district. Some Christian's were migrated to Burma, Mizoram and Assam after their house had been destroyed. (Roulngul, 1982, 47). (4) PROBLEM WITHIN THE MISSION: This
problems concern finance within the mission. The Thado Kuki pioneer
mission was changed newly into North East India General Mission (NEIGM)
in the year 1919. A good amounts of funds was raised in order to solved
the financial problems through Roberts; but the Evangelist and workers
did not get 6 month salary and the matter was inform to the Americans
and the British council. In fact, Roberts invested the funds,
"Pine&Co" Company in order to get intention to earn some interest;
it could not jeopardize the Mission
at all. (Nengzachin 1974, 9). After along tussle as to who should get
the name, "NEIGM" the court decided in favor of the Coleman group or
Pettigrew. As a result, Roberts and Dohnuna started a new mission named
Indo Burma Pioneer Mission later they name Independent church of
India. (Sela, 1984, 41). This problem was from 1928 until 1930 (Khamkam 1998, 19). (5) DIVISION OF THE PRESBYTERY: Until
1948, the NEIGM was under one General Assembly. It consisted of Paite,
Hmar, Vaiphei, Gangte, Zo, Mizo, and Kuki Tribes. Lushai language was
used as the medium of communication. The Divisions fell on an ethnic
line (Jamkhothang, 1974, 23). As a result, the NIEGM General Assembly
was held at Lungthulian was divided into five instead of three
Presbyteries.(Res. No.19 of 1948). The newly form presbyteries are the
following:- (a) Simsakbial presbytery (South eastern-Area presbytery) (b) Simkhang bial presbytery (South western Area presbytery) (c) Malsakbial presbytery (North eastern- presbytery) (d) Malkhangbial presbytery (North-
western area presbytery) (e) Vangai bial presbytery (Vangai-Area presbytery). The
Paite speaking group was fell into the Simsakbial presbytery (South
eastern area presbytery). The divisions of the presbyteries become the
foundation and form of now we called Evangelical Baptist Convention Church. (6) THE BIRTH OF EBCC: The
Paite speaking groups were not keen on the idea of division. They even
requested the resident missionary Paul Rostard not to divide the
Assembly. (Jayaselyn 1996, 96). Their main concern was that there were
too many Paites yet to be evangelized, and they had too few workers and
no money at all! Luaizakham expressed, "they feel that they could not
be able to stand alone"! The Paites speaking group then called for an
emergency meeting at Sialbu from 5-7 march, 1948, to consider the
matter of the church. This was the birth of the present EBCC. They had
their own conference at Kaihlam in 1949, here they were still known as
the Paite presbytery or south eastern area presbytery. In
1950, they had their conference at Songtal and took the name Manipur
Christian Convention (MCC). (Jayaselyn, 1996, 96). In 1950, the Paite
Christian is only 2000, but in 1998, the Executive secretary reports on
annual convention shows there were 43,788 members among the Paite
Christian. It shows Paite were Gods own tribe, God's own people, truly
Christians and separated from the world. In the year 1972, MCC was
changed into Evangelical Convention church (ECC). It was resounding in
the ears, the John.R.Stott once says, "We need to become global Christian with a global vision, for we have a global God"!
(John. R. Stott. 21). The global missions mindedly the Evangelical
Convention Church has been added Baptist after Evangelical, now
officially the Evangelical Baptist Convention church is accepted and
affiliated by Baptist world Alliance (BWA) Member on 1999 at Dresen,
Germany. The EBCC also member as Asian Baptist Federation (ABF) too. (A) The administration process of EBCC:
The Evangelical Baptist Convention Church administration process is
closely connected to governing system in the countries. The Executive
secretary or General Secretary will be an only chief functionary and
overall controller but Board of trusties (BOT) who represents
Directors, Division and field superintendents; anointed elders
including him decision will be the supreme power. Under Executive
secretary, the Directors like missions, Ministries, and Institutions;
they can't serve more than two terms continuously. The Principal Grace Bible College
will serve Secretary and board of Governors in the college; his
progress should report to Executive secretary. The Divisional
Superintendent and field Superintendents was also one of the executive
officers in Evangelical Baptist Convention Church, their progress report should directed to concerned Directors and General Secretary The
Pastors and Teachers will be executive officers the place where they
served, and the Tualsung Baptist Saptuam Upa committee (TBSUC) will be
church officers in all the Administration affairs on a particular
church. The Evangelical Baptist Convention Church ultimate purpose is, "Praise and worship God". The
missionary work is their priority their goal and plan too. The evangelical Baptist Conventional Church
always welcome the one who wish to get recognition or affiliation and
particular denomination or institution. More over, there is a great
widely open to serve with our God's kingdom expansion Ministries. (7) THE BEGINNINGS OF METHODOLOGY OF MISSION: The
southern end of Manipur senvon was the place where Christianity came
first and Pu. Kamkholun, chief of senvon was well known in the History.
It was not possible always Dr.Fraser and Roberts at mission field at
Kawnzar, on behalf them Mizoram natives; both Evangelist and Teacher
together and started their missionary works at Kawnzar, near senvon.
The Evangelist was finding three new believers that there first
believers were well known even today, they are Thangrum, Thangur, and
Kaithang. The Missionary work started on 1911, under Taisena, an
educated and ordained man and the Evangelist Savawma, Thangchingpuia
and Vanzika. During the year 1914, Taisena was elected for chairman of
Thado Kookie Pioneer Mission. The missionary was cooperated by two
office likely England office under George Paisley secretary and American office at
Philadelphia
under H, H. Coleman general Secretary. There too many peoples to
evangelizes, the Leaders were also motivated and the peoples were also
ready to accept the gospels. Therefore, the missions Leaders agree one
another and (TKPM) was changed into North East India General Mission,
because they wanted to spread the good news not only to Southern Manipur
but also all NE Indian States! There are certain servants of cross to
be notable in this research especially among the Paite tribes or mission Field 2. A) H.H Coleman:
Pu H.H. Coleman was called, "Modern father of North East India General
mission" (NEIGM) was worthy to be noted, the historian reviewed. He was
the one who prepare and equipped for next generation Christian leaders
after him. From Maharaja, King of Manipur; he got feely a plot of land
for mission centre; they called Mission compound around 5km from Lamka,
Churachandpur. He visited thrice mission compound but did not lived
physically there, but always presents with us in his heart, history
stated. Before Coleman, some Evangelist proclaim salvation by works, strongly Coleman emphasized, "Salvation not by our
work but by grace, by faith we received from God." He stated. Rostard
and through him, the teaching about salvation is affirmed and Coleman
was the one who equipped great Leaders Pu Than and Pu Nengzachin for
Paite people 3. B) Watkin Roberts: He is a founder of Paite Christianity and established Missions on 7th may 1910 at Senvon. He is a dynamic young Welsh missionary, who worked between Mizoram and Manipur. The history believed that, he may be who founded Thado
Kookie Pioneer Mission in the year, 1914 at Senvon. He was conflicted with William Pettigrew. He was also problem with church financial affairs, later he lost the position in NEIGM and established new mission namely Indo Burma Pioneer Mission; this name entitled only to who residing out of India and the one who lived in India they named Independent Church of India 4. C) Mr&Mrs Rostard
Tenupa: The first English Couple who stay with us was Mr&Mrs Rostard, newly both was graduated from Moody Bible Institutes. In 1928, they opened Bible School at Lakhipur Pu Vungthawn, Pu Goihpum, and Pu.Zamkai was the first students in their college among the Paite tribes. The
two couple was exemplary in their life. They loved to read Bible,
prayer and before they have done anything; they prayed before God. Once
it was said, Pu Rostard preach up to only which we find in the Bible, he never added beyond the Bible said in 1936, before he left India due to second World War 5. D) Dinwiddie: The (ECCI) Scholars which they wrote more about was Dinwiddie, who was established Dinwiddie Bible College. He is voluntarily missionary. While
he heard the progress of Missionary at North East India, their he
himself came and visited all the important missionary fields. Lakhipur
was the main mission centre he visited Champhai and he finished his
journey before he reach Aizawl, a place where he would like to go. He is a very missionary minded, the place were he stayed; he can adjust and eat as the native peoples practices. Then he visited Tiddim the place were Mr&Mrs. Cope worked, its located Burma. The
Mizo young men's and women Buried him respectfully and while the
Mizoram Government Expanded the road, Dinwiddie bones were taken and
warmly welcomed and buried at ECCI campus, Nehrumargh,Lamka 6. E) The Methodology of Mission: As
you know in the previously, Senvon, pherzawl, tinsoung, Lakhipur and
later at Mission Compound, Churachandpur are the mission centres. Above
all, Mission compound was the largest NEIGM Mission from 1930-1984,
until its relocated at Nehru margh Lamka, all the offices and Schools,
even Bible College. The missionaries and workers were strongly opposed
and beaten up while the native non Christian accused them. A part of
this, a financial provision was also the great struggling within the
missions. During the years between, (1925-1929 A.D), Rev.VT Kappu, an
NEIGM evangelist received Pay Rs. 4 per month and his area was
Kaihlamtung and Kaihlamnuai and also all Vangai areas. While he served
as an Evangelist in the year 1930, he established two local Missionary
methods 7. i) Antangpham:
This is the most useful missionary method among the ebcc churches; even
all the hills and plains was doing so. Antangpham means, "the women's were kept apart a full of hand rice before they cooked for missionary work",
both morning and evening as their consent. Every Sunday it was
collected and brought to the church and women's departments took
responsibility. The highest and the lowest is reward once in a year. In
this way, everyone can serve and participants our God's Kingdom
Ministry 8.
ii)
Singthohlawm: - During those time almost al the peoples were Jhuming
Cultivation. While they departed from paddy fields, women's were
brought a numbers of firewood for cooking. Before they reach the
village; there is a particular place to keep, prepare by women's
department. Everybody those who are cheerful and willing to offer were
keep only one for one time. The firewood has been collected and sale to
those who needy for missionary work. Come and see how much our God has
done great thing to these peoples. The ebcc retained all these methods
even today. The Paites peoples were a Missionary minded. They all were
dedicated the good things which they have for Gods Kingdom Ministry.
Not only their money, not only plants, not only domestic animals, not
only their tithes; but even a single clothes which is remaining in
them. Even their lives also offer for God! The
1948 Division tribe by tribes was including both advantages and
dis-advantaged even today churches. There was a proverb, "Divisions are
blessing" The Paite speaking groups fell in South eastern area
presbytery. There was inconvenience in spoken languages, though they
were many tribes. Each tribes wishes to worship there God in their own
mother tongues; nevertheless, Mizo languages was used for
communications, etc. This was the reason which they divided tribe by
tribes, or Presbytery. Slowly, the movement of the church has been
spread widely and each tribe's took responsibility to there own
brothers and sisters and now the 14 tribes were considerably all are
Christians. The Christianity and missionary works among southern
Manipur was yesterday, but today; behold they can praise their God and
glorify Him and work for God kingdom expansion ministry 9. (8) THE BIRTH OF
CHURCH DEPARTMENTS: The
1948 was the beginning chapter for Evangelical Baptist Convention
Church and the 1949 Assembly at Songtal form the first standing
committee who will look after the church, they were pastor Goukholian,
chairman and Pastor Kaineng Secretary, PU Vungthawng treasurer, also
Upa pausing, Khatthang, Pumkhawthawng, Lianphung, Nengzachin, and Pu
Khamzalian Pumkhothang, Lianphung, Nengzachin and pu Khamzalian were
the first standing committee not elected by selected.. The standing
committee which selected was the great higher authority before the
entire NEIGM Conference. In 1955, the former and executive secretary
late T.Jamkhothang became as members and in 1960 Pu Pumzachin and
Khamkam, Upa Thuamvung on 1969. During 1969, the Upa Standing committee
was Suaknhun, Luankhup, Jamgin, and Khamkhothang, was the first leaders
who brought and changed the Paites society through the Gospels 10. (A) Young Christian Advance Rally (YCA): This particular department was established with purpose, "how we can lead children's for Christ".
As it was said even before the formed of EBCC, it was established by
one or two personal interest as Pu Siamkung and Pu Tunvum at mission
compound. During the year 1950, the Ebcc recognized and Church
appointed Langpum for YCA leader. In 1967, G. Khamkam was appointed for
General Director of YCA. While they wish to start the genuine works;
there was inconvenience for traveling though so distance between them.
Moreover, there was a new idea to established Christian Naupangpawl
(KNP) and Kristian Tuailai Pawl (KTP) as a result no more (YCA), then 11. (B) Dorcas Pawl:
The Dorcas pawl (Women department) was established with personal
interest by Pu. Nengzachin, Englian, Tunvum and Pii. Paddock with the
purposes like YCAR in the year 1952 at Mission Compound as there was
devoted and highly qualify women's for God Kingdom Ministry. There was
the great concerns by forming leaders for them, train them, and
organized conferences for them, so that the women's will start working
as with it was established. The followed up Ministries of this Dorcas
pawl, some able women was selected for training. They are Ms.
Damkhoman, Ms. Nempam, Ms. Chingman, and Ms. Niangai at D.M. Bible School at mission compound. The increasing responds for women
departments were raised and two woman's namely Ms.Ngaihvung and Ms.Hoihnu including Chinkhotuan was sent for higher study at Bharat Bible College, Secundarabad In 1974, there was a great revival awake for women's Mission
in the church with similarly the construction of building. The women's
were greatly motivated for contributing amount of money for
construction new building and a building was called Dorcas Hall used as
EBCC Headquarter, the same name retained even today. We praise God for
so far the Dorcas pawl has done great thing for the mission and
Churches. We hope, great opportunity will be added for them like a man 12. (C) Sunday School Committee:
In the beginning era of Evangelical Baptist Convention church, they
have neither different committees nor departments except standing
committee who was appointed to look after the church. As the years goes
by it was found impossible unless they have different committees! In
the year 1954, the Sunday school committee was formed and established
under Pu. Nengzachin and Pu. Siamkung are Chairman and Secretary.
During those time all the books of Sunday school, in the church even
for communication Lushai languages was used in the communities. The
Sunday school committee was expanded into larger and name Evangelical
Literature Committee in the year 1966. These are the secret strength
for the Ebcc Churches even in the world wide context. If you want to
save children for Christ and societies, start from Sunday school 13. (D) Music Committee: Most
of the churches our Hymnals and songs are other than our Dialects.
There were so many responses for music committee in the year 1954,
1956-1958. Even today the ebcc have music committee through them the
churches have, "Biaknalate," (Hymnal books) "Pathian ngaihla) (Love
song of God)" are translated from various languages with tonic solfa;
so the new generation sing the forefathers own composed songs and
enjoyed and greatly challenged out through the songs for God's Kingdom
Ministry 14. (E) Printing Press: The
1963, Kangkap Convention fellowship failed to decided for having
Printing press. Although some of the believers was greatly influence
and established fund Raising committee and they started donation for
printing press and during the year 1966 the managing board was
established. The printing press becomes financial aids for the church
and now the printing works has been progress. The Printing press
Manager was Khupzakham and now Upa
Thawnzagin served Manager of Printing press from 1980 to till Dorcas
hall Campus. Every one feel printing press is useful and help full for God Kingdom ministry 15. (F) Christian Tuailaipawl:
The church did not formed in the beginning, but with same as stated
beforehand. The children's were having fellowship in the name of YCAR
but some youths are wondering in between due to inconvenience. The
church officially established Christian Tuailaipawl under the
leadership of Upa Vungthang and Ginkhokam Secretary. In the 20th years of 1965, KTP was established managing board
under Upa Khaivum and Secretary Tualthang. The Ebcc accepted as it was
apart of ministries in the year 1968; and the administration between
YCAR and KTP was firmly the church organizing committee was made on
1973. The prior responded towards Youth Department was," To have Bible
Camp, growing in knowledge of words and songs". The spirit of God
moving towards youth and revive them wonderfully and brought revival
and changed. The Tuailai 80, 85, 90, 95 and Tuailai mission 2000 bring
more youth for missionaries within the conference itself and now nearly
1000 graduated students from Theological College within the ebcc Church 16. (G) School Committee: While
the Evangelical Baptist Convention was the wings of an NEIGM, the
standing committees have much responsibility instead of school
committee. The highest authority was kept to school committee in the
year 1965, the school committees were, T.Jamkhothang, Khamkam,
Thuamvung.The process before was unacceptable for today, but under
Director of Institution today. The students was taught both Secular and
religious subject in English, Hindi, and state languages and Paite
language. Most of the Paite Mission school was kept with economical
fees structure freely they were given Education.17 (H) Missionary Board: During
the year 1967, the Meitei Evangelical Mission was established by some
groups with a burden to evangelize to Manipuri peoples. They are Upa.
Suaknhun, chairman, Khaivum, Upa, Piangzathang Secretary, Upa Rokhum,
Nengzathang, Englian, Jamkhochin, Tualthang and Sanglian. Officially
the Convention conference accepted the committee and there mission, in
the year 1968. The missionary offering which was submitted to the
mission compound was now given to support for the Meitei Evangelical
Mission. The 1972 annual conference at Hanship agree to establish
missionary Society and Board to collect the offering at each village
for Board of Chairman Upa Khaivum and Phungzapau for secretary the
conference nominated. The missionary work was under the conference and
in order to motivated and lead the peoples for missionary works, the
missionary post was carried each village one after another.18 (I) Camp and Crusade:
The NEIGM leaders Pu, Coleman and Pu, Rostard were not active nor
esteem neither Revival Crusade nor campaign in the Church. In between
1965 – 1968, the Mizoram Presbyterian church was successfully conducted
revival crusades and gospel campaign and some of the convention church
members were also attend the Revival Crusades. The revival crusades and
campaign was begin on 1966 at southern Manipur through Thawngkham,
Suaknhun, and Nunlang was the first Messenger, as it was said they were
fruitful and the peoples warmly welcome and appreciated. The Christian
Tuailai pawl Bible camp was held on the ending part of 1971, and the
first Ulian camp was held on march 1975, C.V. John Lalngaisang, and
T.Jamkhothang were the resource person.19
The revival Crusades and gospels campaign makes the church growth
visibly physically and spiritually. As a result, the Church have a mind
not to supported by others, but to support herself and others, and
sending missionaries to other territories was greatly influenced. The
revival becomes the birth of deferent kinds of committees in the church
which we will be stated in the next issues. The 1977 conferences at
Bukpi, it was decided to depend by our own Finances within 10 years
(10%). It was accomplished on the 10th years of 1986. To God be the glory that enables the Evangelical Convention Church not to stand by dollars, always Rupees.20
END
NOTES Jayaselyn, L: The Impact of the Missionary movements Manipur, 1996.pp.1-245. Khaizalian, D: Tangthupha Tunma leh Tunnung, 1998.pp1-40.Luaizakham: Nidanglai hinkhua leh Tuni, 1991.pp1-123.Hawlngam, H: Good news for Manipur, 1995.pp10-250.Nida Eugene: Customs and Cultures, 1981.pp.10-150.Liankhohau: The Paite Transforming Community, 1986.pp1-99.Piangzathang: The Paite Christians, 1984.pp.1-30.H.M.Bareh: Encyclopedia of North-east India,
2001.pp299-350.Kaizasong, G: The Revelation of God its impact upon the life of Paite, 1981. pp.1-85. Lambawi Vaiphei: The North-east India General Mission, 1985.Pp.1-43. Jamkhanthang, V: Kross Sepaih Hangsante, 2000.pp.13-325.Khamkam, G:
Evangelical Convention Church Tangthu, 1986. Pp.20-32. Ibid., pp.33-35.Ibid., pp.36.Ibid., pp.37.Ibid., pp.38.Ibid., pp.39.Ibid., pp.40.Ibid., pp.41.Ibid., pp.42-44.
CHAPTER - IV THE METHODOLOGY OF MISSIONS AMONG PAITE TRIBE As we stated previously, the Christianity in southern part of Manipur was yesterday. This was amazing thing and notably events, "how the Evangelical Baptist Convention Church can stand without the western financial Aids".
Most of the native Christians were Jhuming cultivation, only few were
employees. How they administered and sent missionaries to other
territories. In this particular research will answer the foundation and
their methodology. Although, the western were ready to assist us but
instead our motive is "how we can help the world." 1) THE LOCAL CHURCHES MISSIONARY METHODS: The
local churches are the most important function in the organization of
the church. In facts without them; the church can't reformed. The one
who wish to fellowship with us under the wings of EBCC and only those
who have Membership in the local Churches was called Evangelical Baptist Convention Church. In order to become membership of the local churches, there are certain borders and requirement
according to the church creeds. There are four important to become membership according to candidate inconveniences. (A) Primary membership. (B) Junior communicant Membership. (C) Full communicant Membership.
(D) Associate Membership. The
local churches have the certain register books the details information
about members who are in and out with the decrees of the particular
denominations. There are five main important functions in the local
churches 1
(A) Tualsung Baptist Saptuam Upa Committee (TBSUC) The
Upa committee is "trustee" in the local Church. Minimum 5 members for
Chairman, secretary, finance secretary and treasurer, and members not
more than 15 members and all the members will be the office bearer in
the Local Church.
Their responsibility is spiritually and physically to lead and guide,
advice, administration forming Ministerial Committee, Sunday school,
Audit, and look after BMC, TBDFC, TBYFC, and TBCC and so on. The Upa
committees have the right to praise and condemned the Pastors if any
problems occur the Upa committee will consider the matters. Any church
affairs whether great or small without concerning the Upa committee,
head of the Local Church
was unacceptable. The local church will form local mission school
committee and other committees if necessary additional too. All the
projects from mission fields, headquarters, divisions, local churches
or any budgets should be work out through the Upa Committee and they
will take responsible or directed to the particular departments. The
one who had been ordained will be chairman in the Upa Committee, and
Pastors should be chairperson in the ministerial Committee. The Upa
committee and Pastor will be working hand in hand for the spiritual
growths of believers and encouraging them and correcting them, even
their physical growths as well. (1) The Methodology Of Upa Committee: - The main concerned of the entire Mission in the churches which Jesus commanded to us is, "Preaching the gospel to all creatures" (Mk 16:15), Making Disciples
(Mtt. 28:19), and baptizes them (Mtt 28:19-20). The Upa Committee has
only 15-20% percentage from Tithes for local funds; it was an
affordable to manage or sponsored local Gospel camp twice in a year
also impossible. Even
so, the Local Churches used from their own portion and conducted gospel
campaigns attempt twice in a year moreover local leadership trainings
and seminars are also conducted. The ebcc have hundreds of Crores
budget for a year and it was divided division by divisions, and portion
was divided department by departments and the Upa Committee look after
the budgets and encourages them and conduct with them joint Committees
in order to effort the projects. In fact, it was not an easy task to
joint in hand for God's Kingdom Ministries. The Local Church Upa
committees were made separately worship and joint worship according to
the departments' inconvenience, especially other than public worship.
The Local church encourages the members to pay the portion of God
(tithes) and offering to pay regularly. 2 (B) Tualsung Baptist Mission Committee (TBMC): The
mission committee is a centre theme in the Church. The Administration
process of forming office bearer the procedures same as others
committees or departments. The main purpose of this department is, "to encourage and give new idea which the peoples can participant for missionary works".
The mission headquarters have various budgets or projects for
Missionary work. Moreover, the mission and missionary fields are
depending upon all under the mission projects and budgets. There was no
financial assistance from elsewhere, if you pay the Missionary will be
able to continue their works; if not the missionary works will face
inconvenience. The followings are the methods which were done by the
local mission committee in order to fulfill the tasks of Mission. 1. The Local Missionary Methods: -
The local mission committees have neither income nor financial
assistance from other departments. The budget and the projects are
heavy oath which was lay upon the shoulders while all the other
departments have the same budget in there departments. Although the
committee took as a challenge and considered all these works are apart
of Missionary works which we can participant. There was a different
between the methods of missionary work in the hills and plains. But
some methods are applicable in both places. (i) Missionary Antangpham: - There are two types of Antangpham so far. The first one is, "Dorcas Antangpham" and the second is, "Missionary Antangpham".
While the woman cooks the food, they keep apart handful of rice for,
"missionary works as their Cheerful heart. The mission department will
collect once in a week. (ii) Missionary box: -
The mission departments were prepare a certain box and keeping to
entire houses of the villages. The amounts or offering according to the
will of the houses owner or things which are offers will be for
missionary works. The mission department in charge persons will collect
once in a week and bring into the church and amounts or offers will be
under Local Mission Department. (iii) Mission Thakuan: -
The department will select appropriate day with permission from the
house owner who would host before one week. This missionary work is not
requirement but the one who have a burden for missionary works came
together one day in particular fields, all the income was undertake by
the mission departments. (iv) Domestic and Plants: -
The southern part of Manipur was greatly interest feeding the domestic
animals and plantings likely, Banana, mango, apples, and oranges as the
land was familiar. The committees they made house to houses visitation,
there the house owner made a vow to give for God Ministries, "a pig,
hen, or one orange tree, mango tree, and banana. The mission department
will records and look after the animals or plants for missionary works.
(v) Missionary prayers: - Laubach. Frank. C, stated; how much the Missionary needs prayer in his book, "Prayer the mightiest force in the world", "Every missionary needs ten thousand prayer backers".
Today how much you pray for the missionaries and for the lost souls?
The Local Mission department understands that everyone cannot involve
in the all activities, but they made a special day in a week prayer;
read the names of Missionaries and the place where they work and their
needs. God really did answer the prayers by seeing the progress reports
of mission field. Some extra ordinary men's and women's were fasting
and the cup of rice which they brought was used for missionary work. 3 (C) Tualsung Baptist Dorcas Fellowship Committee (TBDFC): The Genesis account highlighted the women's were problem makers some might think it was right even today! In the EBCC chapter," Women's are the main important pillar in the church they were peace makers not the problem makers".
The Dorcas fellowship committees must have at least 5 members for
President, vice President, Secretary, Assistant secretary, Finance
secretary and members not exceed more than 15- members. The Local Church committee would appoint one adviser for them while a Pastor not residing in a particular village. 1. The Methods of Dorcas Fellowship Committee: - The Dorcas pawl mission motto is always, "Charity works and giving" (Acts 9:36).
The orphans' beggar and those who are needy to help and look after is
their responsibility. They usually undertake project partnership of Evangelical Baptist Convention Church
projects and schemes. They have a certain project like pulpits,
constructions, Church buildings, and various projects from mission
field and within the Local church itself. They concern for the growth
of women spiritually and morally, by conducting women's Leadership
trainings, seminars and more important social issues. (i) Dorcas fellowship: -
The women department were conduct a big conference divisional wise once
in a year. They were great encouraged and motivated and begins the
practices of the competitive items like Solo, Duet, Trio, groups, Bible
Quiz, preaching, composing songs and additional they have an area
women's conference and locally also conducted. The church also made a
particular day for women's Dorcas fellowship in the church. (ii) Dorcas Antangpham: -
The Dorcas Antangpham process was same as the mission Antangpham. There
some women are who kept not only one hand full rice before cooking but
also similarly with the number of persons who are going to participants
in food. The appointed young women will collect every Sunday morning. (iii) Sing Thohlawm: -
The Dorcas Antangpham and Singthohlawm were established by Rev. V.T.
Kappu, an NEIGM Evangelist. The same procedures of those methods were
adopted by dorcas department. We hope longer may be useful. Usually
Singthohlawm is familiar to the hills other then plains. While the
women's came from the fields they brought some firewood for cooking and
according to their desires they kept at the small space the women's
department prepare to keep and the firewood was sale to those who needs economically and the amount was undertake by women department. (iv) Genthei Panpihna: - The Dorcas charity works are called, "Genthei Panpihna".
The women helps not only the poor but the one who got a severe Sickness
or condolence they show pity to them those who needy. In case of
sickness or due to an accident, if the farmers unable to continued his
works; they took responsible and take care the fields and all the
productions are given to the house ownership. The words cannot define
the charity works of Dorcas Departments in the church and societies.
They were truly the daughters of mother Teresa. The women's stretch out
their helping hands to help the world. 4 (D) Tualsung Baptist Youth Fellowship Committee (TBYFC) The
Baptist youth fellowship full membership was the year's between18-45
and the establishment of office bearer was same as the (TBDFC) and
other Departments. The Tualsung Upa committee will appoint one adviser
for them. The youth departments have various projects in the local
church, divisions, and headquarters or mission fields. The minimum
leadership Training, seminars, and others training was also made even
today. The following are the method which they used in order to
accomplish their projects. (i) Talent Distribution: -
The distribution of talent to each houses sometime they used money and
sometime domestic animals was also practiced. The office bearers give
10- 20 amounts per house and collecting after 6-7 months with profit.
Sometimes it was also consider as one egg cost, when the eggs become
brood or Chick the owners identified one for youth projects and when
the brood become grow after 7-8 months, the youth department collected
for their projects. (ii) Tuailai Thakuan: -
The other meanings of Tuailai thakuan are, "Inviting energy one day".
The host will prepare chicken curry with Sihzoupok for his quest and
their incomes will be responsible to the youth office bearers for their
projects. (iii) Gospel tours: -
The youths are well trained enough from the Sunday schools, schools,
and even the local churches. They practiced numbers of choir and under
the leadership of pastors and youth committee the gospel tours is made
and it encourages the young men's and women's to serve for God boldly
in front of others. While they have experiences in the local churches;
they were
send representative
Choirs at Annual Conference and Radio, TV and local channel as well.
There are various methods untold; according to the standards, the
places, hills and towns methods some are distinctive. The youth work is
progress and God's bless them and now hundreds of young men and women's
were serving for the Lord in different states.
(E) Tualsung Baptist Children
Department Committee(TBCDC) The
establishment of departments will be the same process as before,
members cannot served continuously more than six years a same post, the
Pastor should be adviser or the local committee will appoint adviser
for them. Among the children's department committee they will be
selected for Sunday school teachers and the department will take
responsible too. They will classify the children's year by years
according to the church curriculum, like Beginner, Primary, Junior
Intermediate, and Senior. If additional teachers necessary, they will
inform to the local church committee and they will consider the
matters. They have the projects, sometimes divisionally conference also
held for children. God's really blessed our Sunday schools, most of our
leaders in the churches, societies, even our great greats government
leaders were grown up and lay the foundation from Sunday school. 5 2) THE DIVISION COMMITTEES AND THEIR METHODOLOGY The
Church Division was form by the BOT and EBCC general conference or
assembly have a right to stop or established new division. The division
was made not like the Corinthians divisions, but to build up a body of
Christ. The division has annual conference once in a year. All the
divisional Committees, Teachers, Pastors and Members of the conference;
the quorum (1/2) more than the members can judge or administered. (A) Divisional Superintendent: -
The divisional superintendent is a only Executive officer who
administered all the Divisional and local department committees,
including Pastors, Teachers. All the divisional level committee will
through divisional superintendent, if any matters should rise beyond
the division affairs. The divisional superintendent will work with the
concern committees to the local churches for their spiritual growth,
missionary works and to classify the portion for them according to
their capabilities division level and headquarters budget or projects. (B) Division Working Committee (DWC):-.
The Divisional superintendent will be executive officer and drawing and
disbursing officer. All the divisional affairs and DWC will undertake
even while distance the divisional conference. The DWC have a right to
established sub-committees for the progress of missionary works. Any
matters, any cases, unable to solve from the divisional, the
headquarters, BOT, and General conference will under take. (C) Division Mission Committee (DMC):-
The election of division mission committee will be held under the
guidance of divisional superintendent. The committee processes same as
before DWC and other departments. According to headquarters and mission
field budgets or projects, they will work out through the local mission
committee to the people to encourages and motivate for God's kingdom
ministry and expansion. (D) Division Dorcas Fellowship Committee (DDFC):-
The committee terms and conditions same as BMC. All the matters in and
out should through the divisional superintendent. The DDFC will concern
for the developments for women in the Church, for the missionary works,
for the charity works, and all the progress works in the local church
will be submitted to the DDFC and while divisional women conference was
held on the special seasons. The role of dorcas in the EBCC gives
progress for the churches as well spiritually and physically
developments. Moreover, new life for the women. (E) Division Baptist Youth Fellowship Committee (DBYFC):-
The local TBYF will select who are able man and women for DBYFC and
submit their name to the divisional conference and the conference will
elect committee for we called DBYFC. The DBYFC will under take for the
developments for youth leadership trainings, and all the progress works
for missions. Most of the times, the DBYFC undertake divisional
projects and mission fields. The DS will be concerned all the affairs
and he will be adviser for the DBYFC. (F) Division Baptist Children's Department Committee (DBCDC):-
Initially, most of the Sunday school teachers, locally and divisionally
children's committees were uneducated, neither formal experiences nor
trainings. The DBCDC understood and undertake more leadership
trainings, seminars, conferences. The committee processes same as DBYF,
all the affairs DBCDC works should through DS and he will be the
adviser. According to the budget and projects from the headquarters and
also the needs of the local places they will under take initial steps
and work for God's kingdom ministry. 6 3) THE EBCC HEADQUARTERS METHODOLOGY OF MISSION In the previous chapters we had been noted the Evangelical Baptist Convention Church
who are the executive officers in the churches. At this stage, it was
impossible to mention all the missionary methods of headquarters. As
our experiences and how Ebcc becomes the missionary church gives you
light by studying the following methods and administration affairs. Any
cost, any matters, "Christ is a head of the Church". (A) Board of trustee (BOT):- The
Board of Trustees was the Church administrators, all the Church affairs
and concerning the physical and spiritual affairs. Moreover, to take
care the church properties. The BOT members are all ex- officio members
including all Dwc chairman. All the difficulties tasks which were
setting up by the Divisions and others, the BOT will consider and if
it's too difficult or may have no Solution to pass the resolution, the
EBCC annual general conference will over take the matters. Above all,
the Asian Baptist federation (ABF) and Baptist world alliance (BWA). 7 (B) Executive Secretary: -
The chief functionary and overall controller the Ebcc church is
Executive Secretary or General Secretary. The terms and policies same
as other. The progress works should reports to BOT and General
Conference, and he will be Secretary in Board of trustee. 8 (C) Director of Missions: - Generally, the duties of Director of Missions' is, promotion
& motivation, Missions fields & staff control, partnership with
mission agencies, church planting and growth, leadership developments,
Bible societies and others are his main duties. All the directors will
do plan, programs, policies, implementation at their own departments.
The reports for permission recommendation also their responsibility. 9 (D) Director of Ministries:-
All the Pastoral ministry of evangelism, Christian education and music,
publication and Christian literatures, BWDF, BYF, BCD, Christian
thukizakna, Social care ministries, Contending for the Evangelical
faith, Revival and every one are his responsibilities. Above all, the
directors have aright to warns or stop or discipline in his concerned
workers, but not including secretariat Staffs. Moreover transfer and
posting below District superintendent is Directors responsibility not
including Ebcc Secretariat office staff. (E) Director of Institutions:-
The Director of Institutions responsibilities is towards all the Ebcc
institutions, Elim care, EBH, printing press EA, educational matters
and trainings, development and resources, relief and planning's are the
processed of their duties. Staffs leave, town programs and disciplinary
actions to his concerned staffs. He has a right to stop their pay and
even to warn and stop the workers for his/ her post if it caught
inconvenience. But excluding secretariat staffs. (F) Dorcas worker: - The role of Dorcas in the Convention Church
is an exemplary and the good moods for the workers and the churches.
Thousands of good deeds they have done in the churches, mission fields
and neighboring churches. The leaders like Damkhoman, Ngaihvung,
Dimzangai and Liankhoman and so many others women's was brought great
revival for the women's and new life in the Ebcc church. The Dorcas
worker is overall controller all divisional and local women's
committee, they are the main pillar for the mission work in the church.
11 (G) Youth worker: -
The youth worker is appointed by the BOT or general conference in order
to look after the youth's spiritual needs as well as their physical
growth. He is not appointed for only particular place or persons, but
for the whole youth in the Convention Church
with the co-operation of DBYF and TBYF as well. They usually conducted
youth seminars, leadership trainings, youth conference and so many
trainings divisionally and locally with the guidance of youth worker.
The youths were highly developed in the music, Praise&Worship,
choir, Bible knowledge and all types of skills in life. Above all,
"they make plan and goal setting with the approval of BOT but the
sub-committee has no final authority in any affairs of the church. (H) Child worker: -
The Child Ministry is the most important part of every church. The
proverbs told to the parents to train-up the child while they are young
according to what their wishes them to became in the futures (Prov
22:6). A child worker will made programs and projects with prior
consent from the Board of trustees including plan and goal settings. A
child worker will consider for all Childs departmental growths,
expansion, and for encouraging and fruitful for child ministries. There
are various departments untold and effective for the church ministries
like Bible College, Book houses, rehabilitation centers, music's are
also apart of our church ministries. God really did bless the peoples
purchased by His own blood. All the members of the Evangelical Baptist Convention Church were satisfactorily untold happiness for the progress of administration and methodology. The only church departments didn't support
the missionaries but personally those who are involved in the private
or government jobs, unable to represent there body for God's Kingdom
ministries was support more missionaries in the convention church even
today. 13
END NOTES Thangkholal, S: Houbung kalsuon, 2000.pp.1-112.
Singh.K.M: History of Christian Mission in Manipur and other Neighboring states, 1991.pp.1-170. Piangzathang: The Paite Christians, 1984.pp.1-170. H.M.Bareh: Encyclopedia of North-east India, 2001.pp250-277. Lewis.g.R: The Story of Lushai Pioneer Mission, 1907.pp.1-130. Khamkhogin, H: Tangthupha Gah, 1991.pp.10-20. Luaichinthang: A: A History of the EBCC in north-east India, 2000.Pp.1-150. Vaiphei prims Suantak: Church growths among the hill tribes in Manipur, 1979.pp.10-145. Khamkam, G: Evangelical Convention Tangthu, 1986.pp.1-89.
Khaizalian, D: Tangthupha tunma leh Tunnung, 1998.pp.15-45. Luaichinthang: A: The Origins of EBCC administrations and Mission
Manual, 2004.pp.1-250. Thang
Gwite: The Origins, Lifestyle and primitive worship of Paite Tribe and
the impacts of Gospel over the Paite tribes, 2004.pp.8-41. Khamvum, V: EBCC Mission silver jubilee Souvenir, (1967-1992)Pp.1-60.
CHAPTER V THE METHODOLOGY OF EBCC MISSION FIELDS The
first priority of Evangelical Baptist Convention Church is, "Praise and Worship God", and there most priority plan and goal is "Missionary works". In the year 1910 onwards and several decades; most of all the
North-eastern part of India was, "Foreign mission fields" likely American Baptist Mission and Welsh Presbyterian Mission in the year 18th and the beginning parts of 19th
century. The seeds of the gospel has been spread and growth rapidly and
now Animistic has been transformed into Christianity and its brought
religious changed, social changed and lot of transformed in the
society. Today, the Evangelical Baptist Convention Church plan and aims
is, "Spreading the gospel to the outreach and make
disciples for Jesus, not only in India, but all over the world as Jesus
commanded to do so" (Mtt 28:19-20). To send missionaries, witness
for a church, to mingle and working with native Christians, to give and
support them, to encourage them, moreover, to joint in hands with the
missionaries organization is the EBCC plans and purpose. The
Evangelical Baptist Convention Church have an active three mission
fields, besides of the mission fields; there are numbers of missions
field and the conditions and methods will be briefly noted. The
following are mission fields with their origin, methods and the
progress works of the mission fields as followed:- 1 (1) KARBI- ANGLONG MISSION FIELD (1966): The
first ever mission fields of Evangelical Baptist Convention is namely
Karbi-anglong mission field established by a groups of peoples, some
added. In this particular research the study Karbi- anglong mission
field can be classified in three divisions. (A) The Origin and Developments of Karbi-Anglong Mission Fields (1966):- There was a great concerning those who didn't hear the gospel surrounding tribes in the year 1966. In the 22nd of May 1966,
the Evangelical Convention Church Vangai area preaches the gospel to
their neighboring Karbi tribes at bethkhal, not Karbi-anglong. The
Bethkhal entire peoples were converted into Christianity except only
over ten members were unconverted. The leaders Rev.khamkhogin,
K.Vungzathang, Rev.Nengkhogin were the first Messengers to Karbi-tribe.
(i) Historical Debates: -
There was no proper historical records nor evidences about the origin
and development of Karbi-anglong mission field. In fact, some Paites
were migrated to Jangnuam village, mikir hills (Karbi anglong) and
established the churches of Ebcc in the year 1969. It was also believed
that, more Paites peoples were migrated Karbi- anglong while there was
war between Mizoram and Indian Government. The first Convention School
was established at Khawlian, and Mr. Luaizadong was a first teacher. A
number of churches and mission private schools also were established.
So far, the church have inactive responded about Karbi-anglong
missionary works. (B) The Methodology of Karbi-Mission Field: In
the beginning parts of the missionary works among the Karbi tribes, it
was established child care centre at Jawllian village and Pastor Sing
Taro was a teacher for the Children. The Jawllian church established
Private mission school under a leadership of Mr. Khaizasong, and Mr.
Hawlkhai and Pu.Henkhojang, was the first teacher. The work of school
has been progress and later the Ebcc accepted as mission school. The
Paite speaking groups established a village called Basamili, near
Melik, Karbi village by Late Ngulkhojam, S. Vialzapau, Daikhopau and
Mr. Thuangzapau and there S.Thangchinlun was missionary. The missionary
adopted one Karbi chorus and went on Sunday at Melik Karbi village and
there was an open-air singing with hallow guitar. While the peoples
gathered to hear songs; Pu. Ngulkhojam preached to the peoples in Hindi
languages. God's really did bless there ministry after 2/3 weeks; Mr.
Chinthawng Melik and Sarthe terang family was converted into Christian,
later Mr. Chinthawng was appointed as an evangelist. Possibly in the
year 1975 was considered as the beginning of the missionary works among
Karbi tribes, but others Garo, Nepali and neighboring tribes. The
mission field is now field Superintendents overtake all the
administration, the schools and the churches and the native believers
are the fruits of Karbi-anglong Mission field. (C) The Challenges of Karbi Anglong Mission Fields Today:- There
are nearly thousand of missionaries working today in the Karbi-Anglong
Mission fields from various denominations. There are lakhs of peoples;
different kind of tribes living without Christ, only a few numbers of
native peoples were Christian. In 1853, the good news had been brought
to them, but why today they are only a few Christians? This is a time
all the Karbi- people should become Christian and sending Missionaries
to other territories! The Karbi anglong is sleep, the workers are also
sleep; who will awake Karbi-anglong and converted them into
Christianity. 2 According
to mission silver jubilee, 1967to 1992 souvenir, Rev.N.Nengzakhai,
Karbi area missions reports briefly noted, "the churches has been
planted In the following Basbari, Garo village who was Christian but
converted other than convention mission; Bethany, Nepali Village also
only some the mission converted, Phololangso, Langrik, Langmely,
Hampurlangso, Paklongkam, Karbi Kehai ranghang Areng, Karbi village
which was planted the churches before 1992. The work has been progress
and knew that fruitful. The 2007 mission's manual shows that the EBCC
goal towards mission field is to help the mission fields' churches in
order to become self supporting church and missionary churches. God's
Loves Karbi Peoples; whose missions can convert Karbi peoples into
Christianity and so that all Karbi peoples might worship and praise our
God and bow down before Him and tell to the world that God is Light! (2) MANIPUR MISSION FIELD (1967- ): The
missionary works among the Meitei tribes in Manipur is having both
advantage and dis- advantaged; according to the mission field workers
reports. They were much loyal in thinking, politically, socially and
governmentally. It is not an easy task to evangelize among Meitei
peoples said an IEM missionary. The British and Foreign Bible Society
in India
was established on 1804, under this society the serampore missionaries
were printed New Testament in Manipuri language possibly with Bengali
codes in the year 1827. The William Pettigrew translated NT in Manipuri
alphabet was printed on 1931. The southern Manipur Christianity was
1910, the Paite holy Bible NT, was printed on 1951, the Rev.Nengzachin
translated both NT and OT was printed in 1971 and the Lamkatung Local
committees established Meitei Evangelical Committee in 1st
December 1967 as the missionary works beginning even today they called
Manipur Mission field. The study of Manipur mission field briefly we
will classifies into three divisions: 4 (A) The Origin and Developments of Manipur Mission Fields. The churches have been established the outreach ministry before the Lamkatung Evangelical Convention Church was established the "Meitei Evangelical Committee" on 1st
December night 1967. (Khamvum.pp-15). The Lamkatung ECC local churches
established MEC have three missionaries, "Mr. Lalsang as missionary at
Moirang Khunou 85/-, Mr. Seido at Kumbi Terakhonga 60/, Miss Thiengi at
Bishenpur 55/Rs. Per month in the year 1967! The MEC first meeting in
their resolution no, 7; they made three petitions to the 19th
MCC Annual conference at pearsonmun, Lamka in the year 1968. The MCC
annual convention 1968 at pearsonmun, 12-14 January, Resolution no (a)
& (b) are followings; i) The Meitei Evangelical committee established was appreciate and recognized like we recognized other department of the ECC. ii) The
MEC ministry was continuously encouraged and let them collect money for
their works and take Auditors and audit for their financial affairs. The
conference response we didn't found three missionaries to support and
to help in 600Rs MEC missionary works. The MEC had been changed into
Meitei gammial board at the 23rd ECC annual conference at
Hanship in the year 1972. The Evangelization among the Meitei was known
as progress and the Meitei Evangelical Convention Church (MECC) was
established at Dorcas hall on 15th September 1989
with the representatives of churches native of Thamnapokpii,
Naranseina, Nambol, Sugnu, Phayeng, Awang potsangbam, Thoubal Khunou,
and Taretkhul formed standing committee of the MECC. 5 (B) The Methodology of Manipur Mission Fields. The
goal setting of Ebcc is to have three medical missionary, three Bible
translator, Three social worker and established many more schools in
the mission fields within 10 years and to established other mission
fields and to have more workers for the mission fields(Luaichinthang
,pp 190). According to the 1992 figurative, most of the high castes
were living in plains and low caste was living in the remote areas. The
religious percentage are following Hindu 60%, Muslim 7%, Evil Worship
2% and 31% was only Christians. (Luaichinthang, pp 44). (1) General Methods
:-
There was no fundamental process of mission, but according to the
peoples, their religion, conditions, social issues , and according to
there cultural affairs the method was made and practiced. In some
places, tracks distribution and house visitation is effective. In some
hidden places open air preaching and counseling is useful. Most of the
early period in the mission fields' gospel film shows effective, but
not all the places. The gospels campaigns, Crusades, Child evangelisms,
School ministries are the general methods in the mission field. The
mission includes evangelism, education and social action. (Piangzathang,
mission silver jubilee souvenir 1992 pp. 49). The Christianity of
Manipuri was not impressed and changed them not inwardly, but it seems
like cosmetic powder which applied in the body.
6 (C) The Challenges of Manipur Mission Field Today: There
are 2,388,634 total populations living in Manipur today. (2007 census).
The main occupation of 66 percent of the population of Manipur is
agriculture. Nearly 92% of the total area is hilly and covered with
forest. (Year book 2003 pp 653). There are two sub groups of these
communities which claims belong to the
Kshatriya and Brahmin. The influenced of Hindu religion beliefs and
practiced affects even today nearly 2/3 of the population (H.M Bareh
274). Through
the works of Christian missionaries, thousands of Meitei were converted
in to Christianity and various revivals have been happened in this
community. As they have new Meiteilon (Manipuri), which falls within
the Tibetan- Burman family. (H.M Bareh 275).They considered Hinduism is
not their religion while still they were Hindus practiced and belief.
They considered,"Sana Mahi" is their forefather's religion, but Sana
Mahi brought nothing changed inwardly. They found true religion is
Christian, the joy and happiness which was found in the Bible is not
found in the other religions. Although
they considered themselves to become Christians is to follow the hilly
tribes religion; but some how they really esteems the Christians.
(Khamvum, P.P.46). The Christian religion is good, but their lifestyle
condemned or made become nothing the unbelievers added. The Christians
were preaching and bringing good news to others, but peoples are
observing the Christians. Until and unless the Christians have Christ
like attitudes to others, there is no way the Meitei peoples will be
converted them into Christianity. 7
(3) NEPAL MISSION FIELD (1980- ): Nepal is a land locked country in central Asia. Asia located in the central Himalayas; Tibet (Chinese autonomous region) is to the north and India
to the east and south. The population are 24.3 million (average annual
growth intimately 1995-2000, 2.5%) and 28% literacy rate (1995). The
type of Nepal government is democracy and 89% Hinduism, 5% Buddhism, 3% Islam and only numbers of Christian workers and believers were in Nepal
today. Economically, 93% people were labor force in agricultural and
the remaining labor force in industry (year book 2003 pp 312). In the
year 1980, the missionary works in Nepal had been started by the Evangelical Convention Church. 8 (A) THE ORIGIN AND THE DEVELOPMENTS OF NEPAL MISSION FILED: The origin and the first missionary works towards Nepali speaking groups were not in Nepal,
but Nepali nations who settled in Manipur. The ECC have burdens to
share the gospel to Nepali nations and share to them the good news of
Jesus and some people accepted Jesus for there personal Savior and
Lord. As it was written, "Nepal nationality which we used for missionary towards Nepal's in Manipur, they greatly have burdens to share
the gospel towards there parents, there friends, and there relatives". So we now have eight workers in Nepal, the churches we have planted, nearly 100 believers (Luaichinthang, mission silver jubilee; souvenir pp. 11). In
1992 mission silver jubilee souvenir, Mr. Ramlien Nepal missionary
workers report shows and we can boldly state that the missionary works
at Nepal field was started on 1980 under Evangelical Convention Church.
In 1991 Mr.Ramlien and the Nepali evangelist Tikaram Thapa, R.B Sharma,
Padam Thapa, Rajbir Raj, Homnath Acharya, were started their missionary
works in Nepal. 9 (B) THE METHODOLOGY OF NEPAL MISSION FIELD The Nepal nations and
their governing systems are known as democracy. But they did not have a freedom like we have right to religious freedom in India.
The communist parties were secretly threatened while peoples become a
Christian. They were not only persecuted but sending away form there
family while they knew they had been converted into Christianity.
Generally preaching the gospel, tracks distribution, Mission schools, and house visitation, counseling are the General methods of missionary in all the places. The missionary works in Nepal has been progress different kinds of denominations were done there missionary works at Nepal.
The Tunibote village were a faithful believers for ECC which was 10
members baptized in the mid-night by Rev.B.Luaichinthang. (L.Ramlian,
Silver Jubilee souvenir 1992 pp, 28).There are many missionaries using
attraction through money to support and build the church building for
them and various methods was using, its will not jeopardizes the
Mission at all. 10 (C). CONTEMPORARY CHALLENGES OF NEPAL MISSION FILED: Today, the mission field which is in Nepal
needs more workers, good financial assistance, and other organizations
that will be able to undertake the missionary works for the expansion
of the God's kingdom ministry. In fact as it was said, Nepal Hindus
were consider more deeper than Hinduism in India.(Khamvum, pp. 28) .The
persecutions and opposition were not rest while the works of God's
kingdom ministry is progressed. The new believers were away from their
family, and there society and greatly beaten up by their relatives. The
missionaries in Nepal
are not only preaching and sharing the word of God's but shepherd
ministry too. The formal missionary to Nepal Sadu Sunder sing said "Nepal prison is like paradise, because of Christ with me",
even the persecutions didn't rest even today. The missionaries were
questioning and objected by non believers! Send for young men and women
missionary for Nepal, who knows because of your Ministries, all the
Nepal's
peoples God may give into your hand there all might converted them into
Christianity. God send to preach the gospel not only to India, not only to Nepal, but to all over the world. (Matt 28:19 -20).13
END NOTES Luaichinthang: A History of the Evangelical Baptist Convention Church, 200.pp9-88. H.M.Bareh: Encyclopedia of North-east India, 2001.pp. 290-301. G.A.Grierson: Linguistic Survey of India, 1904.pp 1-157. Piangzathang: The Paite Christians, 1984.pp 10-50. Gougin, T: History of Zomi, 1986. Pp.50-100. Kamkhenthang, H: In the tribes of North-east India, 1984.pp 1-99. Hatlang, G: Who are the Paite people?, Siamsinpawlpii Golden Jubilee issued, 1-6 October, pp. 15-30. Fuchs Stephen: The Aboriginal tribes of India, 1982.pp.10-257. Jamkhothang, T: The footsteps of the preachers of the Gospels, 1974. pp.1-45. Khamkhogin, H: Tangthupha gah, 1991.pp.10-42. Lewis G.R: The Story of Lushai Pioneer Mission, 1907. pp11- 77.
CHAPTER VI THE GROWTH AND DEVELOPMENTS OF MISSION The Evangelical Baptist Convention Church,
which was started in 1948 at Sialbu village; without any funds and with
great apprehensions, was blessed of the Lord in all respects.
Gradually, it is grown numerically, spiritually and financially. This
chapter traces the growth of missionary works, financial progress,
literature departments, and numerical growth. 1 (A). The Growth of missionary works: It
is amazing and great things which God has done to the Paites and there
missionary works. They were received the gospel from Watkin Roberts on
1910, but the first missionary work they launched in 1966 to Karbi
Tribes in Vangai Division. In the previous chapters, we had been noted
the origin and various method of the EBCC Mission Fields, Manipur,
Karbi-Anglong and Nepal.
God really did use the missionaries and the prayers of the churches,
hundreds of lost souls have been converted them into Christianity. In
Andhra Pradesh the missionary works had been launched with 10 permanent
staff from ECC. This ministry was undertaken through Rev. C.V.John, New
life ministries and the Cudappah areas the work was established. After
having 1500/- members and twelve churches, the churches also become
mature and handed over to the new life ministries to undertake Andhra
mission field. 2 The Evangelical Convention Church
also launched the missionary works at Arunachal Pradesh Songkhojam was
appointed and later the works had been ceased, while Songkhojam retired
from the missionary work. Later M.R. Rongrang the friend of
Ginneihthang requested to the Ebc church to pay half of the pastors
salary and through two Baptist pastors the Missionary works continued
at Arunachal Pradesh. In Burma at near Chindwin River,
Makuri Naga backward classes were found by Mr. Thawnzakham and he
realized the needs of gospel to them and also the needs of there
physically and spiritually. The mission offerings various materials had
been collected and through Mr. Kamzathang, Methodist church, Songtal;
the work was launched and he planted the seeds of Gospel his own life
to Makuri Naga at Burma. The EBCC launched the missionary works with
other missions namely, IEM, FMPB, OMF and with various organization.
(Khamvum P.P 11-13) (B). Financial Progress: One
Measure of church growth is financial growth. The EBC church started
with no money. Khamkam wrote the EBC was started because of poverty
(Khamkam pp 43). In the year 1950, the church have 30 amounts for
Church developments The financial records between the years 1955 and
1972 are available only in the form of balances at the end of the year.
In between 1989 and 1999 in terms of the budget for each year. The
financial positions of the church are found in available records
follows:-4 EBC Financial Position Year Amount in Rupees 1950 30 Balance 1955 1300 " 1960 4594 " 1962 7344 " 1968 30949 " 1970 27081 " 1972 28044 " Year Amount in Rupees 1989 40,00,000 Budgets 1990 48,00,000 " 1991 56,00,000 " 1992 63,00,000 " 1993 75,00,000 " 1994 80,00,000 " 1995 90,00,000 " 1996 1,00,00,000 " 1997 1,00,00,000 " 1998 1,20,00,000 " 1999 1,50,00,000 " Taivela,
the first treasure of the church, says that the Tithes of those workers
and few elders made up the beginning of the church funds; From zero to
15 million rupees in 52 years is surely an amazing growth, it shows
average each member of the EBC church contributed 450 Rs in a year
according to total church members census 43,788 in 1998 figures. To be
Glory to God of the universe, who blesses His church out of this
abundant mercy that enabled this people to give from out of their
poverty. 5 (C) Literature development. The
Literature of the Paites tribe was developed primarily by the church.
The first premier was said to have been appeared in1930 prepared
jointly by D, E Johns and Vialphung; but no one have ever seen it
(Jamkhothang, 1974, 26). In 1947, Nengzachin prepared another Paite
premier which was printed by Thangkhai in memory of his daughter,
Suakhnun, whose picture appeared on the cover this was used in the
schools run by the Church. In 1941, the NEIGM published the Paite
hymnal book which was prepared by Nengzachin and Chinlang. 6 In 1971,
the Paite holy Bible was published. The church has three hymnal books,
one with tonic solfa is meant for worship, and the other meant for
public singing together which is locally known as Lengkhawm, third is
called suangmantamte (jewels), and it consists of choruses and use in
the children ministry. There were 227 books in Paite vernacular.
(Jayaselynn 1996, 174). The Paites stands second only to Manipuri in
producing literary works among the 29 communities in the state of
Manipur. (Liankhawhau, 1986, 237) 6 (D) Numerical Growth: The
gospel was the main subject of conversations everywhere in the house,
on the way and the fields. Within half a century, the whole Paite tribe
was turned from animism into Christianity. The Lord of the harvest
cause the EBCC grew numerically and spiritually. From available sources
the EBC numerical growth can be following:- Number of villages 123 Number of houses 8506 Number of churches 109 Number of pastors 79 Number of ordained elders 492 Number of graduates 108 Number of Missionaries 79
Number of Illiterates 5591 Number of Schools 32 Number of Teachers 139 Number of Students 3,144 Number of Workers 317 The
above statistical charts are according to the census of 1999 only; from
1999-2006 growths will be the amazing for the church growth for EBCC
Mission. The Evangelical Baptist Convention Church is growing with the knowledge of God with missionary works, literal educationally, growing physically as well as spiritual. 8
END NOTES Luaichinthang, History of Evangelical Baptist Convention in India, 2000. pp 125-133 Vaiphei Prim Suantak, Church growth among the hill tribes in North- East India, Manipur.1979, PP .17-50 Sing K.M, History of Christian mission in Manipur and other neighboring states, 1991. PP.77-325. Liankhawhau, The Paite, a transform community and the evangelical Baptist convention church, 1986 .pp 45-270. Khamkam, Evangelical Baptist Convention Tangthu, 1986.pp 11-73. Khamvum, EBCC Mission silver jubilee souvenir, Pp 8-47. Jayaselynn, Impacts of the
missionary movements in Manipur, 1996. pp, 74. Khamkam, Tangthupha gah, 1991. Pp 24-32. 8. John R Stott : You can tell the world, Intervarsity press, USA, 1979.
CONCLUSION This
study has sought to investigate the background and origin of the Paites
and the arrival of Christianity among to them and how its growth,
moreover the Evangelical Baptist Convention Church and its methodology of mission towards the Paites tribe and their mission fields was the main issued (1966-1999). This Research shows that the Paites were probably involved in
building of the great wall in China. The unable to bear the added burden they ran to the place called "Khul" (cave) in Tibet, China, in order to get safety from Wangchen, a Chinese king, from Tibet they went to Chimnuai geltui in Burma, while a large majority of them remain in Burma and are known as Chiin. A small portion of them left Burma and settled in Mizoram, Manipur and Assam, and other north eastern part of Indian states are called PAITE. The
Paites were lived primarily in the remote areas or in villages. Their
villages were more or less sovereign kingdoms in which the village
chief ruled and administered the affairs help weak and needy, punished
the Criminals and defended the village from outside invasions. The
Paites were held in bondage to fear of the evil spirits who were
believed to be the cause of all evil and sufferings. This was very much
part and parcel of their daily life, and was a must for all scarifies
and festivals. They were fierce head hunters. A period of radical religious and social change came to the Paites by a British missionary; Watkin Roberts in 7th
may 1910 was also known as missionary day for southern part of Manipur.
Then continuation of the missionary work was done by and supported by
Watkin Roberts through Savawma, Thangchingpuiia, and Vanzika, they were
Mizoram natives. Lungpau and Thangkai were known as a first Christian
in churachandpur. Hundreds of native Christian was formed for
evangelists; soon the gospel was converted to all the southern tribes
within in a century. In the 26th December of 1914, the Thado Kookie Pioneer Mission (TKPM) was formed and with wide views, TKPM was renamed into North- east India
General Missions (NEIGM) in 1919. The mission was faced the problems
from native non-Christians, within the missions and from other
missions. Luaichinthang stated "while the work is progressed the enemy
is not rest". The
1948 NEIGM annual conference, felt in an ethic lines by divided into
presbytery and the Paite speaking groups were felt on Simsakbial
presbytery (South Eastern area presbytery) and the 1948 was a birth of
the present Evangelical Baptist Convention Church. The
evangelization of the Paites was in full swing and within a period of
50 years (1910-1960), most of the Paites tribe was evangelized. The
word of God changed the Paite religion mysticism into Christianity and
the first missionary work they launched on 22nd may 1966 to the Karbi tribes at Vangai area. The
increasing responded of the missionary work has been launched to
Manipuri/Meiteis, Nepali's, Telegu, and Arunachal Pradesh and to Makuri
Naga, near Chindwin River at Burma;
moreover, the missionaries were sending to other missionary
organizations, IEM, FMPB and OMF. God's really did bless the missionary
work with progress and supported by the believers. In
1950 financial statements show the opening balance of EBCC was 30
amounts and it was amazed, how the church budget came 15 millions in
1999 years of the Lord! The leaders were used there wisdom for Gods
Kingdom Expansion ministries, the believers were supporting the leaders
and established various kinds of missionary methods with the helps of
almighty God. The
EBC church has crores of rupees budgets in a year with a very efficient
administrative system today. The highest authority rests on the annual
convention. In between the Annual Convention Board of trustees hold the
highest authority which is assisted by several sub committees. The
Executive Secretary is overall power, and Directors, District
Superintendents and all districts working committees are also the
executive officers in their fields. There are various kinds of
sub-committees divisionally and locally the works of God have been
joining with all the departments. The Evangelical Baptist Convention Church was standing by her own responsibility since 1986. The mission fields, Bible College,
rehabilitation centers, six districts and three mission fields more
than 400/- paid workers and various departments and ministries are
supporting by her on finances. The most important things the Evangelical Baptist Convention Church should do are, "Praise and Worship
God" the first plan and aim is always "Missionary Works".
The EBC church has always welcome those who wish to get affiliations or
accreditation from the same faiths all over the world any churches or
ministries fellowship and co-operation with the works of Mission. The
Churches which were planted in the mission fields to help and
encouraged them in order to self supporting church and missionary
church within the ten years is the goal of the mission field. The other
goals for within ten years is, " To established two mission fields,
recruiting at least 120 missionaries and planting at least 50 churches,
three medical missionaries, three social workers, three Bible
translators and at least ten new Educational Institution are the
mission goal of Evangelical Baptist Convention among (Paite tribes) and
the mission fields. 0BIBLIOGRAPHY
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: The Revelation of God: It's Impact upon the Life of The Paite people, Korea; 1981. Thang Gwite : The origin lifestyle and primitive Worship of Paite Tribes and its impacts of Gospel over the Paite Tribes, ICBC, kerela.2004. John.R.stott : You can tell the World, Intervarsity
press; USA.1979. Edward.R.Dayton : Planning Strategies for world Evangelization, Erdmann publishing company; Machigan.1980. Robert.Hall.Glover : The Progress of Worldwide Missions, Harper And brother Publishers, New york.1960. Thangkholal.S : Houbung Kalsuon, P.P.Printing press; Cpur.2000. Liankhohau.T : Bible Lesikon, Christian Education Board Pub; Nirala Press, Culcutta.1978. Khamvum.V : Mission silver jubilee souvenir, (1967-1992). IMPORTANT DATES
255-207 B.C A Chinese King Wangchen forces the Paite forefathers To build Great Wall in China. 1-99
A.D Apostolic period (Especially the 12 disciples of Jesus and as well). 100-313 A.D Period of Early Church Mission. 313-800 A.D Period of Early European Mission. 800-1517 A.D Period of the Middle Ages. 1517-1650 A.D Period of the Reformation. 1650-1793 A.D Early Missionary
Societies. 1793-1834 A.D The birth of modern Missions. 1804 A.D The British Foreign Bible Society was Established in India. 1904-1906 A.D The Great Revival awoke in Welsh. 1907 A.D The Keswick Convention at welsh; Watkin Roberts was Impressed missionary to NE.india. 1908 A.D Watkin Roberts with Dr.Mr&Mrs Peter Fraser arrived Aizawl, Mizoram. 1909 A.D Roberts send 104 Copies of Gospel of John in Lushai Language, translated by Savidge & Lorrain. 1910 A.D Watkin Roberts arrived Senvon Manipur, Later the missionary works was started through, Savawma,Vanzika, And Thangchingpuia. 1911 A.D The bamboo flowers causing a great famine.
1912 A.D The Mission was named Thado kookie pioneer Mission 1919 A.D The TKPM was renamed into North-east India General Mission.
1941 A.D The NEIGM Missions Published the first Paite hymnal Book. 1948 A.D The NEIGM Divided into Five Presbyteries, instead of three Presbyteries . 1950 A.D The Paite Christian took for their Presbytery name Manipur Christian Convention. 1966 A.D The Vangai Convention church share the Gospel to their Neighboring Karbi tribes at
Bethkhal. 1967 A.D The Lamkatung Local Church established Meitei Evangelical mission. 1972-1973 A.D The MCC was newly Changed into Evangelical Convention church. 1986 A.D The ECC becomes self
Supporting Church. And the same Year the NEIGM was Newly changed into Evangelical Congregational church in India. 1997-1998 A.D The ECC was Newly known as Evangelical Baptist Convention church. 15thJu1999 A.D The EBCC became full fledged member of Asian Baptist Federation, at Dresen; Germany. 16thJu1999 A.D The EBCC has became full fledged Member of Baptist World
Alliance, Dresen; Germany.
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