The Eagle Story

Faith in the Night Seasons begins with a story about a wounded eaglet who was rescued by a kind farmer. He found the bird in one of his fields, and so took him home, tended to his wounds, and then placed him outside in the barnyard to recover.

Strangely enough, the young eaglet soon adapted to the habits of all the barnyard chickens. He learned to walk and cluck like them. He learned to drink from a trough and peck the dirt for food, and for many years he peacefully resigned himself to this new life on the ground.

But then one day, one of the farmer's friends spotted the eagle and asked, "Why in the world is that bird acting like a chicken?" The farmer told him what had happened, yet the man could hardly accept the situation.

"It's just not right," said the friend. "The Creator made that bird to soar in the heavens, not scavenge in the barnyard!" So he picked up the unsuspecting eagle, climbed onto a nearby fence post, and tossed him into the air. But the confused bird just fell back to earth and scurried off in search of his feathered friends.

Undaunted, the man then grabbed the eagle and climbed to the top of the barn. As he heaved him off the roof, the bird made a few halfhearted squawks and flaps before falling into a bale of hay. After shaking his head a few times, the eagle then made himself comfortable and began mindlessly pecking at pieces of straw.

The friend went home that night dejected, and could barely sleep as he remembered the sight of those powerful talons caked with barnyard mud. He couldn't bear the thought, so the very next day, he headed back to the farm for another try. This time he carried the eagle to the top of a nearby mountain where the sky unfolded in a limitless horizon.

He looked into the eagle's eyes and cried out, "Don't you understand? You weren't made to live like a chicken! Why would you want to stay down here when you were born for the sky?" As the man held the confused bird aloft, he made sure the eagle was facing into the brilliant light of the setting sun. Then he powerfully heaved the bird into the sky, and this time the eagle opened his wings, looked at the sun, caught the updraft rising from the valley, and disappeared into the clouds of heaven.

Do you know that we, too, were born for the sky? The Lord has called us to live in the heights, yet too many of us have huddled together in the barnyard, contentedly scurrying for the safety of our families, our finances, our careers and our comfortable crumbs of faith.

Faith in the Night Seasons is dedicated to all those believers whose barnyards have been destroyed, and to the faithful ones who have walked, or are now walking, in darkness. The hour is late, beloved friends. It is not time to mourn our losses, but rather time to set our eyes upon heaven, spread our wings and fly straight towards the Son. Let's make our journey together...

Walking in Darkness
There once lived a man who feared God and continually turned away from evil. God Himself said, "...there is none like him in the earth, a perfect and an upright man." (Job 1:8) He was blessed with many children and much wealth, and the favor of the Lord rested on him like a fine cloak. As he himself so beautifully describes: "...I was in the prime of my days...the friendship of God was over my tent...my steps were bathed in butter, and the rock poured out for me streams of oil!" (Job 29:4,6 NAS).

Could it be that this man, so loved and favored by God, was the same man who later cried out, "...nights of trouble are appointed me. When I lie down I say, 'When shall I arise?' But the night continues..." (Job 7:3,4 NAS)

How could a man so blameless and so upright ever experience such a night of darkness? Job never strayed from God in unbelief, yet God allowed this precious man to endure a season of sorrow. Why?

That is the question which saints, mystics and theologians have been asking throughout the ages. Why does God allow nights of sorrow to come to men and women of faith? It seems to contradict everything we know and believe about a loving and protecting Father. But look further into the story of Job. He himself shines a powerful light upon this mystery when he speaks to God at the very end of his affliction,
I have heard of Thee by the hearing of the ear; but now mine eye sees Thee.... (Job 42:5 NAS)

Something incredible happened to Job during that very darkness. The word "see" is the word ra'ah in Hebrew, which also can mean to "experience." Ironically, it was the darkness that ultimately caused Job to spiritually "see" (or experience) his Creator as he never had before. During that long night of loss, God's faithful servant was transformed into God's intimate friend. And the Bible ends his story with these remarkable words, "...the Lord blessed the latter end [days] of Job more than his beginning." (Job 42:12 NAS)

As we consider the book on the life of Job, most of us would probably say, "That's an amazing story of redemption and resurrection, but I sure hope it never happens to me." Yet today, as I travel around the country speaking and sharing with other believers, I meet so many who are enduring a similar season of sorrow or hardship. These are not disobedient people who have blatantly sinned or who have spurned the counsel of the Lord, but rather these are faithful men and women who have continually sought Him for direction, loved Him and even taught others about Him, as Job had. When God allows crushing circumstances to enter our lives, if we are not prepared and do not understand what is happening, we can often find our faith shipwrecked and our trust shattered.

"Now, I See"
How well I understand this pain, because after 35 years of walking closely with the Lord, I, too, experienced a "night season" in my soul that almost devastated me. Strangely enough, this unexpected darkness did not descend upon me as punishment for sin or chastisement for disobedience. I had feared, honored and obeyed the Lord for many years, so I identified completely with the words of Isaiah 50:10:
Who is among you that feareth the Lord, that obeyeth the voice of His Servant, that walketh in darkness, and hath no light?

Since I had no understanding concerning this night season, I desperately sought guidance as to what was happening to me. How could I get through this? How long would it last? Had others gone through this before me? Was this normal for all Christians? What was God doing? What was His will in all of this?

While holding fast to the Book of Job and the hundreds of other Scriptures on "night seasons" that I had found, I scoured the bookshelves for virtually anything that would shine a light on my situation. Most contemporary Christian writings, however, offered little or nothing on the subject, and I began to feel that I was lost and alone.

I yearned for comfort and understanding, but strangely enough, the only references to the dark night that I could find (apart from the Bible) were in the works of two Catholic mystics, St. John of the Cross and Madame Guyon. Although I'm neither a Catholic nor a mystic, I searched their books for glimmers of understanding, and ultimately gained something far more important. God used these dear saints to let me know that I was not alone. No matter how much these people differed from me theologically and culturally, God used their words to let me know that many, many others before me had experienced this very same thing. Through these writings, God encouraged me to keep on trusting, keep on obeying and keep on enduring.

These precious saints had not only survived their own dark nights, but had gleaned amazing treasures from that very darkness. Rather than being destroyed by their suffering, these saints had been enriched by it, and their testimonies gave me insight and courage.

As I continued to read and seek understanding concerning this dark night, I discovered a peculiar dark thread woven into the tapestry of many Christian lives. Little by little, God began to show me a recurrent theme in the lives of Jesus, Joseph, Moses, David, Paul, Martin Luther, Oswald Chambers, John Wesley, Hudson Taylor and countless others. They, too, had been discipled by a season of emptiness and sorrow. And for them, as well as for me, the darkest hour came just before dawn. It's true. Our weeping does last for a night, but oh what strength of faith, joy and intimacy awaits us in the morning!
Thou hast turned for me my mourning into dancing: Thou hast put off my sackcloth, and girded me with gladness; to the end that my glory may sing praise to Thee, and not be silent. O Lord my God, I will give thanks unto Thee for ever. (Psalm 30:11-12)
For me, the dark night was simply the forerunner of greater Light.

My night season came forth from a Creator who yearned for me to "see" Him and to experience Him as Job finally saw and experienced Him. "I had heard of Thee by the hearing of the ear; but now mine eye sees Thee." It came forth from a Father who wanted me to know His presence, His friendship, His Love and His peace in a way I never had before-truly, being filled with "the fulness of Christ" and living the abundant Life.

TULAI THUCHIN THUTANG - M.Vum Hau

Ka lungsim hon kam mahmah Tulai Thuchin Thutang tuamtuamte lak ah hiaite I news tungtawn in ka hon kum hi. Simtuten bang chin nangai uhiam.

I. Gospel centenary toh kisai: I omna Churachandpur District a Pasian Thu, Gospel hong lutna tukum 2010 in kumza chingta hi. Hiai Gospel Centenary lopnang in Saptuam (Denomination) teng kigawma Gospel Centenary lopna thupitak May 5-7, 2010 sung neih ding chih thusawm a nei in Celebration Committee March 25,2006 in naphut kheta uhi. Huai Committee vaipau dingin Heutute Upa L.S. Gangte Chairman dia guangin Rev. Lalrosiem Songate Secretary dia guan a om in, aseppih ding uh committee member bangzah hiamte tawh pan honlata uhi. Huai ading in a team work bang in Saptuam tuamtuam ah Motivation bangzong hong paikhinta uhi. Hiai Celebration Committee te makaihna a district sung a Saptuam om tengin munkhat a neihkhawm ding chi a kithukim in thugentu ding leh Resource Person tanpha sehsa in omkhinta hi.Huchih lain, Hmar Community Saptuamte apan in hiai Gospel Centenary lopnaFebruary 4-7, 2010 sung thupitakin nei zouta uhi. Thadou-kuki Community a Saptuamten February 11-14, 2010 sung mah in hiai Centenary lopna nasetakin neizou nawnta uhi. Vaiphei Community apan in ECCI nuai a om mah EOC ten Lingsiphai ah nasetak mah in February 16-17, 2010 sung Centenary lopna neizou nawn uhi. EOC Mizoram Presbyterian zomten zong Feb. I6 -9, 20I0 sung Phaipheng khua, Thanlon Sub-division sung ah Gospel Centenary na lawm zou nawnta uhi. Hiaite banah February 19-20, 2010 in Reformed Presbyterianten Saikot ah Centenary lopna neita uhi. Paite Community apan in EBC ten April 29 – May 2, 2010 sung Mission khawmpi lian leh Centenary lopna Programme Lamka tung EBC Biakin a neih ding sawm lel uhi. Huchi vengvung dana apaitouh zel leh May 5-7, 2010 chianga Saptuam kigawma Gospel Centenary lopding kisawmpen alawhchin ding banga lawhching zoulou ding hileh hong kilawmta hi. Unau Hmar Community lamte bel Churachandpur adia Kritianna lama ana madawk zawdeuh ahihna uah ama dawkna uh (advance) ahihna uh langsak nuam deuh hikha thei uhi.. Pu L.S. Gangte leh Pu Rev. Dr. Lalrosiem te makaiha Centenary lopding pen avaihawmte chitlouhna om hia, amau makaihna nuai ah utkeng chihna ahi diam, hichi banga advance tak a hong kizat sauhsauh mawk! Tua programme hun tunma a bangzah in hihlai ding? Ainou (crab) tunkhelh banga Saptuamte om sauhsauh maiding maw bang chidan ahia?Bang teng hileh I gam a Gospel , hong tunlai a, anam anam a hong kikhenzaka namkhat sunga zong pawl tuamtuam a hong kikhen nen, tua kikhenna KHA (spirit) mah in Centenary tungtawn maha na hongsem nawn hia le? Thil omdan vengvung amhaih huai, theihsiam huailou hong bangta ahih man in, mipite thil omdan hilhchiana akisaipih lamte kua hiam in Gospel Centenary tungtang news leh Media tungtawn in hilh chetna hon bawl theile uh uthuai petmah kasa hi. Gospel Centenary hilou a Divide and Rule Centenary Celebration I suahsak maimah ding lauhuai lua hi. Bangteng hileh mipi leh Government theih a Missionary Day bel May 7 kumteng in hizela, Holiday apuan ahi. A Day zang hiloua, a Centenary Year zang ihita zongin akigawma neih isawmpen, neikhawm masa phot thei leng, kilawm in khamithuai zaw deuh louding hiam chinuam hisam veng aw. Gospel Diamond Jubilee zatlai a Gospel honglut hun ani, akha genlehsak dang omlou napi Centenary hun hong tun leh ani, akha bang I gendan tuamtuam hong kigen vengvung mawka, bang chidan ahia le?

II. Community Hall leh Organization Hall: Khua leh Vengsung khat a om chiangin, mipite kikhopkhwm theih nang Community Hall poimawh mahmah hi. Government in leng hiai bang Hall poimawh ngaih in ahi theitan in tua bang mipi kikhop khawm nang Government lam apan I MLA, Minister leh MP ten hongpia in kilam zeel a, nuamtuam mahmah hi. Himahleh, hiai tawh kisai in kupnop kanei hi. Nambing Social Organization/Association tuamtuam mina, YPA Hall, CYA Hall, ZYO Hall leh adangdanga, kibawlte himhim kisutawp vek thei in, New Lamka Community Hall, New Lamka (G) Community Hall, Chengkon Community Hall, Simveng Community Hall, Rengkai Community Hall, Hmuiaveng Community Hall chihte in kikheng vek thei leh, a it guigui iom thamnadia kum tamlou nungin, agah khum a hongom baih zaw ding hi. I MLA, Minister leh Government lama Development Fundte himhim zong Tribe Organization/Association mina Hall bawl nanga panpihna piaknawn louh a venglehkhua Community Hall min a piak hileh, amau adin leng anuam dia mipite adingin leng ahoih zaw ding hi. Vengkhat a tampen namte zong vengdang khat ah minority group hitheizel hi. Community Hall chileng, Iveng-ikhua a community omteng kikop theih hipahdia, I intekna hong hi chiat ding hi. Unau Thadou-Kuki lamten hiai tawh kisai in hih hoih uhi. Bizang Community Hall Tuibuang Community Hall achi ua, Bizang leh Tuibuang a namteng Hall ahimai hi. I society iveng ah mi tuamtuam teng khawm a, dialdial-diamdiam I utleh nambing hall min sukbei a, venglehkhua min Community Hall hisak vek theita leng-kipumkhatna kalbi khat a suakpah lian ding hi.

LEMTHU LENG HILOUA LEMNA LENG SAK DING IN.

III. Taksapna leh Hamphatna Kibang a Omsakna(Equal Need & Equal Opportunity): I omna District sunga teng pau tuamtuam namneu(Tribe) tuamtuam tengkhawm, lungsim kimu pailet leh lungsim kawchik mahmah ngen tengkhawmte ihi. Huchi ahih man in akua peuh in kou nam in tan hampha teng tangin, neekding teng ne in, ikianga ten ngawl in hong tung etden le-uh chih lungsim I puachiat lai un alang hi. Huchi bang lungput puami ihih laiman un, ilak ah lemthu bekbek lengin, alemna taktak lengthei nailou abang hi. Aziak ahih leh, ilungput uah, amau ngawlin, en neleng chihna atam laiziak ahi hi. Laisiangthou Felippi 2:4 ah, “Noute laka kuapeuh in ama hoihna ding kia enlou in, midangte hoihna dingzong ensam hen” chih thupi in kuapeuh in neiin zang leng, lemthu hilou in lemna om ding a, Vangam malep district I suak ding uhi. Israel leh Palestinete kalah, lemthu alenglenga, lemna aleng ngei nailou tawh kibanga om a ut huai nawn kei hi.Churachandpur a tengte lak ah Hmar, Thadou-Kuki leh Paite chih khawng anam tamzawdeuh tengkhawmte ihi uhi. Bang hiam thilhoih kitaitehna ineih ding bel ahoih ahi. Ahi zongin, hiai nam thumte, kital kisiangsak deuh in tan hampha teng kou tangvek in adangten tanglou in ngawl uhenla, tua pansan in ki nuaisiah in, Dominant Tribe dan in ki-omleh chih lungsim pawchiat hileng kilawm kasa hi. Tuabang ahih louhna ding in, tan kikim, neih kikim leh taksapdan kibang in om leng, Geometry isinna ua, “They are equal in all respect” achih bangin om leng kituahna, kilemna om den ngeingei ding hi.Huchi bang a hong om theih na dingin, Lamka North Tuibuang lam a Government mun poimawhte, Office omsate ahizah in omden henla, a hong omlai dingte Lamka South (Thingkangphai & Tangnuam) lam, Lamka West (Head Quarters Veng leh Tuinom) lam ah, Lamka East (Rengkai-Saikot) lam ah thuneitute leh nam heutu ten apoimawhna kibang in hong koih le-uh uthuai mahmah hi. Thunei thupai tang chi in, Eimah milehsa te omna veng leh khua lamkia a, alik-abak (avekpi a) koihvek I ut chiatna mahmah un, ki mituam etna, kituahlouhna leh kilang etna piangsak den hi. Lemthu gengen lou in, Lemna lampi muh chiansa zui in thuneituten hong sem le-uh, Lemna bawlte a hampha uh, Pasian tate chi a ki min lawh ding uh a, Azahngaite amau tunga Pasian zahngai ding ahih man in.Tua ahih man in imi isate leh I district mipite, Pasian tate leh Pasian zahngaihna tang mite isuahna diungun, Nam heutu leh thil bawl theiten, hiai bang lungput, tupleh ngim in hong neile uh, Lemthu hilou in Lemna leng takpi ding hi. Huai ziakin, I district sunga tribe tuamtuamte luahna leh tennate ah, tan kikim hamphatna kibang leh taksap kibangin koih in omleh, lemna detdou imupah ding hi.Lungkham keini, tu hun a I en mahmah gam khangtou leh nitum senglou a vai ana hawm ngei England, Britishte zong, mellehpuam kibang, ei banga pau neu chikchik a kibanglou, Essex, Sussex, Britons, Saxons te zong AD 300-600 hunlai in selfish tak chiat in na om ua, na ki hua in na kidou tuah nilouh uhi. Ahizongin hun hongpai touzel in, pilna hong nei semsem ua, alungput uh honglian hiai hiai in namkhat paukhat in hong om ua, England, English hong piangin Kumpi thahat, Pasian adia thukem leh leitung pumpi a Pasian thu a genzak tute in pang maimah uhi.Tu kum zabi 21 na sungah Pasian Khasiangthou in nisuahna gamlamte lak hong lengla, hong omta dinga, unau khat ihihna theinailoute hong kitheisak dia, na uplouh lai in Pasian mizat, nampi khat, hong hisak dia, nisuahna lam apan Leitung Pumpi, Jerusalem tan a a Tangthupha atangkou dingte leh, Leitung maikaiha agen-ahawm, Agatang khin minam in zong hongkoih ding hi. Nou, kou chihnate –Ei chiin Pasian in hon bawlsak leh ama a dingin haksa hetlou ding hi.

CHRISTIANITY IN CHURACHANDPUR: Rev. Lalrosiem Songate, General Director, Evangelical Congregational Church of India

The people living in darkness have seen a great light;
on those living in the land of the shadow of death
a light has dawned. (Math. 4:15-16 NIV).

The above quotation taken from the Bible aptly describes the historic moment when Christianity sets its foot for the first time in the district almost a hundred years ago, that turned one of the most ferocious and war-like tribes into one of the most peace-loving and most faithful followers of Jesus Christ within a few decades.

The origin and development of Christianity in Churachandpur cannot be discussed a part from the history of the Evangelical Congregational Church of India (the erstwhile North East India General Mission) because this is the first church that was established and that many churches that have sprang up over the years are related to this church in one way or another.

Watkin Roberts: The Man behind the Christianization of Churachandpur:
Christianity made its first entrance in the district of Churachandpur from the neighboring Mizoram state in 1910. Watkin R. Roberts, a young missionary from Wales, who had come to help Dr. P Fraser a Missionary at Aizawl, Mizoram, became the man who was instrumental in bringing Christianity to the people of Churachandpur district. Roberts must have harbored the idea of establishing a mission field anywhere in North-East India and the turning point in this wishful fantasy was the invitation from heathen tribal chief which reads:

“Sir, come yourself, and tell us about this book and your God.” The appeal was taken as a
Macedonian call.1 The ‘heathen tribal chief’ in question here is Kamkholun Singson himself, chief of Senvawn, a village under Tipaimukh sub-division. The Gospel of John which was translated into Lushai dialect had been distributed among the people for evangelistic purpose, and a copy was brought to the attention of the chief of the village. On receiving the invitation to explain the gospel, Watkin Roberts accompanied by two of their supported students from Manipur, Thangkhai and Lungpau, came to the chief of Senvawn village to explain the gospel to him. That was in early 1910.2

Once the team was back in Aijawl, Dr. P. Fraser and Watkin R. Roberts went into immediate preparation to send missionaries to Senvawn village. They sent a telegraph message to the Political Agent in Manipur Lt. Major Cole requesting him permission to send their men into Manipur. As soon as an affirmative reply was received, they asked for volunteers among their supported students and three persons- Savawma, Vanzika and Thangchhingpuia (known as Taitea)- came forward to work among the people of Manipur South.

Within three months after their initial visit these three young men were sent to work among the people of Senvawn. Dr. Lal Dena also mentioned in his book that Watkin R. Roberts soon recruited native workers among the raw converts for the new pioneer mission at Senvawn.3

With regards to the entry of missionaries into Manipur South, Dr. Th. Lamboi Vaiphei writes:
The party left Aijawl and after a few days crossed the Tuivai river at Rahnamchhuah with the help of some Meiteis who carried them by their small boats across the river. This happened on May 7, 1910, and the date has been accepted as Missionary Day simply because of the fact that the missionary crossed into Manipur area on this day with a firm decision to spread the gospel in this remote jungle of Manipur south.”4

A part from the churches in Churachandpur District observing May 7 as a Missionary Day, it has also been incorporated in the Government holiday list by the District Administration for the last many years.

Birth and Deveoplemt of the Church During this time the region of north east India was divided between different mission agencies. The American Baptist Mission operated in the region of Manipur, while the Welsh Mission was to focus in the region of Mizoram. The American Baptist Missionary William Pettigrew concentrated mainly among the Naga tribes in the north, while the non Naga tribes in the south were still unreached. As Watkin Roberts started his work among the non-Naga tribes and as the work of mission began to expand quickly in the south of Manipur, he was compelled to start an independent Mission called Thadou-Kuki Pioneer Mission.5

This became necessary because of two reasons. First, the Welsh Mission could not simply take over this work in violation of their mutual agreement with the American Baptist Mission; and secondly, the people of Manipur South were unwilling to join the American Baptist Mission which was led by William Pettigrew.

By 1914 the Church that grew out of this mission was able to hold its first Presbytery Conference at Senvawn village where they are said to have adopted twenty-five resolutions and the first ordination service took place at this time in the ordination of R.Dalla. As the work began to expand and spread over the surrounding states like Tripura and Myanmar, the name of the Mission was changed to North East India General Mission a few years later. Dr. Lalsangkima Pachuau writes:
This new nondenominational agency, staffed entirely by native workers mainly sent from Mizoram, established itself in the area. When in 1919 this agency extended its work into the neighboring states of Assam and Tripura, it changed its name to North East India General Mission (NEIGM).

The work of the NEIGM Mission in the south of Manipur continued to expand, and Churachand Singh, Maharaja of Manipur, was also compelled to endorse the mission in order to prevent a possible clash between the workers of the American Baptist Mission and the workers of the NEIGM.8 In fact, as the Gospel advances, whole tribes of people living in the southern part of Manipur, who had hitherto remained cut off and isolated from the rest of the world, have been reached by the saving gospel of Jesus Christ.

Reasons for the fast Growth of Christianity: Several reasons may be pointed out to explain the fast growth and development of the church in this region. First what Donna Strom said about the Christians in Mizoram that the British occupation of the region and the subsequent prohibition of headhunting, infanticide, slavery, sorcery and other cultural practices weakened the structure of their society is also true of the people in Manipur south.

According to their religious belief, when their spirits depart for the village of the dead, they will be accompanied by the spirits of those whose heads they have hunted, thus providing a kind of security on the way. When they were no longer allowed to practice headhunting, their hope of reaching the village of the dead when they die is completely shattered. A story of Jesus who saves people and takes them safely to the village of the dead when they die appears to be a very attractive alternative to them.

Secondly, some elements of the animistic belief of the people like sacrifice of animal’s blood to appease the spirits could relate very well with the elements of Christianity. Donna Strom in her article mentioned about how their animistic religion must have prepared them for Christianity. Unlike Hinduism and Islam, their animism was unorganized and lacked tenacity. The people had no caste system and no written dogmas to hinder them from becoming Christians. Blood sacrifices prepared their minds for the sacrifice of Jesus Christ on the cross.

Thirdly, the free education provided by the missionaries is another factor. During those days the people were totally isolated, the government has no policy of providing education for the people. The missionaries came and established schools to provide free education to the people.

Finally, the establishment of a Bible School in memory of Howard B. Dinwiddie, the then General Secretary of the American Home Board, North East India General Mission, who died in Mizoram during his visit of the churches in 1925, was another reason. Special mention may be made of the contribution of Paul Rostad and his wife who came and worked at this Bible school. The Bible school which was started in 1928 at Lakhipur, Assam was shifted to Churachandpur Mission Compound, Manipur in 1930. Rev. Paul Rostad and his wife arrived at the Mission Compound on May 7, 1930 where they became instrumental in training native people for Christian ministry for over twenty years.10 This Bible School was upgraded into a College level and is now called Evangelical College of Theology.

Division of the Church on Linguistic Lines: During this early period of the North East India General Mission, Lushai dialect was the lingua franca of the people. Lushai dialect was the only language in which the scripture was translated. All Christian hymns and songs were also written in Lushai. There was no language barrier and all the Christians of
those days, irrespective of the tribes to which they belonged, came under one administrative set-up of the church called the Assembly of the North East India General Mission. However, during the late forties, there came a general feeling among the Christian workers that they all must have the opportunity of worshipping God in their own respective dialects. The foreign mission leaders were also of the opinion that no matter how costly it would be, there is nothing better than to have people freely worshipping God in their own respective languages.

The first breakaway took place in 1949 when the Paite tribe separated themselves from the Assembly under the name of Convention but still maintaining their membership in the NEIGM. In the year 1953, during the Assembly at Saikot village, the remaining tribes such as Hmar, Thadou-Kuki, Vaiphei, Lushai and Gangte unanimously decided to break themselves up into five different presbyteries. The Hmar tribe came under the Assembly Church, the Thadou-Kuki came under Kuki Christian Association, the Vaiphei tribe came under Manipur Christian Organization. The Gangte tribe came under Manipur Christian Synod. In order to maintain the federal unity of the NEIGM, the leaders of these presbyteries meet together once a year to deliberate on the affairs of the NEIGM. This is called Leaders’ Conference.

The Lushai tribe, however, merged with the Mizoram Presbyterian Church and left the NEIGM shortly after this breakup. The Anal tribe was admitted into the membership of NEIGM by the Leaders’ Conference in 1978. In 1986, as per the agreement signed at a Consultation at Calcutta between the Evangelical Congregational Church of America and the NEIGM leaders during Dec. 7-10, 1984, the North East India General Mission was formally merged with the Evangelical Congregational Church of America and adopted the name of Evangelical Congregational Church of India.12 This has become necessary as the NEIGM Home Board, the supporting agency of the NEIGM in America was dissolved and the Evangelical Congregational Church of America decided to continue to partner with the NEIGM.

The E C Church of India Today: Today the Evangelical Congregational Church of India is a confederation of six different Conferences representing different tribes of the region. They are the Evangelical Assembly Church representing the Hmar tribe with Rev. Challienkung as its Executive Director, the Evangelical Churches Association representing the Thadou-Kuki tribe with Rev. T. Janglhun as its Executive Director, the Evangelical Organization Church representing the Vaiphei tribe with Elder Lamkhogin Khaute as its Executive Director, the Evangelical Synod Church representing the Gangte tribe with Rev. Lamkhosat as its Executive Director, the United Evangelical Church representing the Anal tribe with Rev. B. Thurnung as its Executive Director and the Bible Believing Evangelical Church representing the Lushai tribe in Mizoram with Rev. Sapchhawna as its Executive Director. It has a total membership of about fifty thousand that spread beyond the states of Manipur into the neighboring regions. Unfortunately a majority group from the Evangelical Organization Church separated themselves from ECCI in 2001 and were affiliated under the Mizoram Presbyterian Church under the name of EOC(P). The E C Church of India today runs a well-established theological institution called Evangelical College of Theology offering accredited degrees of Bachelor of Theology, and Master of Divinity. It is also extensively involved in missionary works in Manipur, Assam, Tripura, Arunachal Pradesh, West Bengal, Nepal and Myanmar. It has its Head Office at Congregational Center, Nehru Marg, Rengkai, Churachandpur, Manipur. Rev. Lalrosiem Songate is presently serving as the General Director of this Church since 2004.

The following is a list of churches and denominations that are directly or indirectly offshoots of the Evangelical Congregational Church of India, the erstwhile North East India General Mission.

Independent Church of India: A misunderstanding arose between Watkin Roberts the founder-leader of the young church and Mr. H.H. Coleman, General Secretary of the American NEIGM Home Board who had visited the churches in 1929. Watkin Roberts was removed from the leadership and Mr. H.H. Coleman became the leader in his place. Since there were still a few who stood on the side of Roberts, he was again compelled to start another mission known as Indo Burma Pioneer Mission (IBPM). However since two separate missions were not permitted to exist side by side in Manipur, the IBPM church in Manipur was changed into Independent Church in 1930.13 Most of its members are concentrating among the Hmar tribe with a total population of about 38000. Rev. Zathangsing Zate is the present Executive Secretary.

Manipur Presbyterian Church Synod: Following the grouping of churches on the basis of tribe under the NEIGM, the Lushai tribe which had been under the NEIGM merged with the Mizoram Presbyterian Church in 1959 and became a full-fledged Synod in 1978.
There are now several presbyteries under this Synod, such as Tuithaphai Presbytery representing the Lushai tribe and Rev. Lallarmawia serving as the Executive Secretary, Khuga Sadar Presbytery representing the Vaiphei tribe and Rev. S.T. Kaia serving as its Executive Secretary, Muollhangphai Presbytery representing the Thadou tribe and Rev. Lunkhongam serving as the Executive Secretary and Eastern Manipur Presbytery
representing the Baite tribe with Rev. Thangkhosei Baite serving as its Executive Secretary. The total membership is now more than 11000.14 Rev. Vanmawia is the present Senior Executive Secretary of the Manipur Presbyterian Synod.

Zou Presbyterian Synod: Christianity came among the Zou tribe during 1924, but a full-fledged church came to exist only in 1954 under the name of Jou Christian Association. It was changed again into Manipur Christian Convention and when it merged with the Presbyterian Church in 1958 it came to be known as Manipur Gam Presbytery under the Manipur Presbyterian Synod. As this presbytery continues to grow, another presbytery was formed out of this and was called Manipur Eastern Presbytery.

Since people of both these presbyteries speak the same language and as per their request, they were merged together and given a separate synod under the name of Zou Presbyterian Synod by the General Assembly of the Presbyterian Church of India (Vide.Res.No.11.7 dated April 20, 2006).15 It has two presbyteries with a total population of 11347. Rev. Hangpi Manlun is the present Senior Executive Secretary.

Salvation Army: Several attempts to establish the Salvation Army in Churachandpur had failed since 1935. However at the end of World War II and following a mass migration of people from Mizoram to Manipur, the Salvation Army was finally established in Churachandpur in 1952 with a total member of 80 only. Today the Salvation Army has grown into a total membership of about 2629 with 36 corps (churches). It runs schools and children homes at various places among which The Children Training Higher Secondary School in Churachandpur is the most well-established. Major Sangchhunga is the Divisional Commander of this Army.

United Pentecostal Church: The United Pentecostal Church was first established in Churachandpur district at Rawvakawt village in 1950. It gradually grows and finally by 1958 it became well established even in Churachandpur town. Today it claims to have a total membership of 3200 with its headquarters at Salemveng, Churachandpur.

New Testament Baptist Churches Association: Formerly known as Simte Christian Association, the NTBC was established in the year 1951 at Mongawn village, Churachandpur district. There are over twenty local churches across the district with about three thousand believers.

Baptist Church of Manipur: This church was established in the year 1958 under the leadership of Rev. Siam Kung who was working under the then NEIGM as Inspector of Schools. The reason behind the founding of this church was basically the desire of the Tedim-Chin tribe to worship God in its own language. This was a time when churches under the NEIGM were divided on linguistic lines, and the desire of this group was also not out of place. Rev.Dr.T.K. Muana is the present leader of this church.

Catholic Church: The Catholic Church was first established in Churachandpur in the year 1958. It first began with prayer meetings conducted on Sundays at a village called Thingkangphai under the leadership of Mr. John Dengthuama. Another group was again established at Donbosco L.P. School at Salemveng, New Bazar through the initiative of Mrs. Nolly a staff of the L.P. School.19 Today the Catholic Church has grown into three Parishes such as St. Thomas Parish at Singat, started in 1978 and having 700 members, St. Xavier’s Parish at Thanlon, established in 1975 with 500 members and the Good Shepherd Parish, Churachandpur started in 1968 with 2000 members. It also has many small local gatherings in various places within the district. The Catholic Church is known for its contribution in the field of education by running high quality educational schools in the district.

The Church of Christ: The Church of Christ was first brought to Churachandpur when M. Nengkhozam Guite, L. Kamzakhup, Pumkhanlal Guite and T. Thangruai came in touch with this Faith while a student at Shillong. They were baptized in 1965 and after returning to Churachandpur they became instrumental in establishing this church. Today this Church has sixteen local congregations spreading across the district of Churachandpur. According to their setup, each congregation is independent, having no organization or Headquarters, no governing bodies and no clergy in the district.

Evangelical Free Church of India: This is also another church concentrating mainly among the Hmar people which separated itself from the Independent Church of India during 1969 under the leadership of the renowned Rev. Dr. Rochung Pudaite. Though originated in Manipur with still many of its churches in Churachandpur, it has its headquarters in Shillong, Meghalaya. It has a total population of about 40159 with many of its members outside of Manipur. Rev. J. Huoplien Neitham is the present President of this Church.

Reformed Presbyterian Church of North East India: This is also a fast growing church which was separated from the Evangelical Assembly Church during 1979. It takes up many developmental programs in partnership with the Reformed Church in the Netherlands. Its total population is about 13000 now and Rev. Edwin Darsanglur is the present Executive Secretary.

Evangelical Baptist Convention: The erstwhile Evangelical Convention Church has been an active member of the Evangelical Congregational Church of India representing the Paite tribe since the beginning for many years. It separated itself from the Evangelical
Congregational Church of India in 1998 and became a member of the Baptist World Alliance. It runs a reputed Bible College called Grace Bible College and a high school called Ebenezer Academy at New Lamka, Churachandpur. It has a total population of about 50,000 and Rev. L. Khamkholun is the present General Secretary.

Chin Baptist Association: Founded in 1961, Chin Baptist Association now has 2592 baptized members with 15 churches. It is affiliated to Manipur Baptist Convention and Rev. Dr. En Za Sian is the present Executive Secretary.

Gangte Baptist Association: First formed under the name of Synod reformed Church and changed into Gangte Baptist Association and was affiliated to the Manipur Baptist Convention in 1973. Today it has more than 3000 members. Rev. Tongkhokap is the present Executive Secretary. There are also a few local churches in Churachandpur that belongs to Kuki Baptist Convention and Vaiphei Baptist Association whose headquarters are outside of the district.

Assemblies of God (AG): During the fifties, a young Bengali preacher called D.K. Beswas from West Bengal came and ministered God’s word in Churachandpur that finally resulted in the formation of the Assemblies of God church. The first AG church was started at Saidan village in 1962 which later spread over many other villages.23 It runs a reputed school called AG High School and Nazareth Bible College at Nehru Marg, Churachandpur. Rev. Dr. J. Khuma is the Superintendent of this Church.

Evangelical Lutheran Christian Church: First formed under the name of Asian Bible Fellowship Mission in 1980 from Manipur Gam Presbytery, it was again changed into Zomi Christian Church in 1982. It merged with the Evangelical Lutheran Church on September 15, 2002 under the name of Evangelical Lutheran Christian Church. It has a total member of more than 7200.24 Rev. Dr. Ginkhanmung Zou is the present Executive Secretary.
Zou Christian Bible Church: Following the ZCC’s merger with the Lutheran Church, there was a group who refused to ride along and continue with the Zou Christian Church under the leadership of Rev. David K. Samte. It was later changed into Zou Christian Bible Church following its connection with the Bible Churches in America.

Thangkhal Bible Church: Established in 1981 as Thangkhal Christian Association it became a constituent member of the Evangelical Congregational Church of India during 1998-2003 and then affiliated itself to Independent Fundamental Church of America from
2004 under the name of Thangkhal Bible Church. Its population is a little more than 2000 with 13 local churches. Rev. S. Khaisuanmang is the present Executive Director of this church.

Presbyterian Church in India Reformed: The Presbyterian Church in India Reformed was established on April 14, 1984 at Mualkoi, Churachandpur under the leadership of Vung D. Tombing. It was a result of doctrinal differences among the leaders of the then Evangelical Convention Church.25 It runs a well reputed institution called Rayburn College at New Lamka. Concentrating among the Zomi ethnic groups, this is also a fast growing church with Rev. Khen P. Tombing as the present Chief Coordinator.

Wesleyan Methodist Church of East India: This church was established in 1987 with its offices in Churachandpur and Assam under the leadership of Rev. Dr. Lalkhawlien Pulamte. Rev. Paul Lalsiemlien is the present Regional Superintendent. There are also many churches and local congregations across the district claiming to have maintained their own doctrinal distinctive and peculiarities. It will not only occupy too much space to include them all, in fact, even identifying them itself will be an enormous task that will require ample of time.

The fast growth of Christianity among the tribes of Churachandpur district that converts these whole tribal groups into Christianity within a few decades is a clear vindication of the saying that “The Church is a self-propagating body.”

Not only has the Church propagated itself within the district, in fact, the process of its self propagation has spilled over the state boundary crossing all political and ethnic barriers across the nation of India and into the neighboring countries as well. No wonder, Christianity exceeds 93% of the population in the district!

The impact of Christianity in the lives of the tribes in Churachandpur district can be discussed in great detail. For want of space I would like to point out a few here. First, the message of the Christianity sets us free from the bondage of fears. Our forefathers were perpetually gripped by the fear of evil spirits. Any unusual objects in the jungle or in the villages, including abnormal birth of babies in the families, are considered as the work of an angry spirit and have to be appeased by sacrifice. In fact, most of their religious practices are an attempt to appease such angry spirits. We have been set free from such a pathetic life.

Secondly, Christianity has opened our eyes to our deepest quest, and that is the assurance of eternal life in heaven with God after death. Our forefathers have realized that they no longer need to hunt heads so that their spirits may accompany them into the world of the death because Jesus Himself has promised to take them to heaven when they die.

Thirdly, the coming of Christianity not only brings spiritual freedom, it also brings education. Today the advanced of the people of Churachandpur District in the area of education is to be attributed mainly to the schools that are run by missionaries and churches.

Finally, the Christian message of love and freedom inculcate a spirit of love and trust between people of different villages and tribes that enabled us to coexist peacefully for the last many years. Though there are times when such spirit of peaceful co-existence is being challenged from some corners.

Therefore we accord our deepest respect and love to those pioneers like Watkin Roberts, Savawma, Thangchhingpuia, Vanzika and many more who were instrumental to bring the light of Christianity to every nook and corner of our district. Above all, we thank God Almighty for raising his servants to bring the light of the Gospel into this seemingly God-forsaken land of ours. To God be the Glory!!

Gospel Centenary: By 2010 it will be a hundred years since the coming of Christianity in Churachandpur district. To express our profound gratitude to God for the light of the Gospel, all churches and denominations are joining hands together to celebrate this event with the greatest fervor during May 5-7, 2010. An organizing committee has been set up and initial preparations are on. Cooperation and support of all public and civil leaders is solicited to make this celebration a success. All denominational heads and executive heads of Churches are members of the Organizing Committee by virtue of their positions.

To mark the hundredth years of Christianity in the district and as a token of our profound gratitude to God, the Organizing Committee has decided to erect monuments such as Centenary Gate across the road at the entry point of our district at Kangvai, one monumental erection at Public Ground, Lamka, Churachandpur and one at Senvawn village where Christianity first set its foot in the district.

This event, no doubt, is going to be one important milestone in the history of Christianity in Churachandpur District!