Philippine Christian University

Institute of Philosophy and Religious Studies

Submitted to: Professor Dr. Adonis Gorospe Ph.D

Submitted by: Bi Cho (D.Miss)

Subject : Christian History and Mission –DMISF-701(Final

paper)

ABRIEF STUDY OF MARA,MRA EVANGELICAL CHURCH AND HER MISSION

Introduction

Mara is one of the chin ethnic groups who are

living in chin state of Myanmar scatter around Thantlang, matupi

, paletwa townships . Though they have different culture, belief

and literature Though they have literature Mara dialect they

have very few recording of Mara history and its mission their

history was transmitted through oral tradition from generation

to generation . Therefore the purpose of this paper is to write

1

a short history of Mara church and her mission to use at

resource for the new generation

As mentioned above Mara people have

literature ,culture and traditional feast ,which were practiced

in the early time by animists . Festivals were very important to

have fellowship with each other between chief and slaves , man

and woman . But the early Christian and missionaries abolished

most of the festival s and feasts and there was virtually no

traditional festival and culture in Mara community.

From 1907s onwards , the missionaries handed

over all their works and ministries to Mara leaders though some

were uneducated and untrained . They were appointed as pastors

and evangelists by Assembly of Mara evangelical church. Some

were trained in various Bible school s in India . Due to their

different theological and doctrinal background which were

originated from the school where –they were trained in India ,

some leader have tried to split the Mara evangelical church.

Mara evangelical church has been working for

almost 47 years in mission fields . Although we have different

2

methods for fund raising for many years, these methods could not

match the needs of salary of the missionaries.

Since Christian mission has a wide scope in its

ministry it must work together in partnership with other

churches.

World mission is rooted in Christ Jesus , and the

gospel must be preached to the whole nations, to the whole

world , and the whole creatures. It is called holistic mission.

Unfortunately Mara evangelical church does not know what the

meaning of holistic mission is.

Mara evangelical church has established

Theological training school, Colleges and missionaries Center for

producing good dedicated young people for mission. The church and

her mission should work hard for development of the church so

that it can be a healthy church with its emphasize on mission.

Therefore, this study will seek to address the

following problems of Mara evangelical church.

3

1. Mara had traditional festival and culture which were abolished

by early Mara Christian and missionaries

2. There are virtually no record of its Mara history and its

mission for new generation.

3. Church leaders are uneducated and untrained. Most pastors are

still influenced by the traditional way of church leadership.

4. The Mara church does not have written statement of vision for

mission of the church. Some leaders do not understand the

meaning the church.

5. Mara church did not know about holistic mission and have no

partnership in mission works.

The main objective of this study are stated as follow;

1. To point out the importance if Mara history and her mission.

2. To revitalize Mara festival and culture .

3. To know mission strategies and methods which were used by

the missionaries.

4. To point out the need of partnership in mission

5. To know about what is holistic mission.

4

In order to find out facts for accomplishment of

this study, the author uses the following research

methodologies.

1. For the historical background and information about the Mara

evangelical church in Myanmar, the author depends on the

book which was written by S. Mokia in 1970 (1)Mara ra thatih

( maraland ), Mara Deiva (mara news) In addition to this

the author interview some church leaders.

2. For the work of mission, the author made personal interview

with Mission department leaders in Myanmar.

3. Since there are not enough books this study, the author

heavily depends upon his own experiences during his study

college and seminary.

4. The author also made internet research and made use of it.

5. The library and theoretical resources at Faith Baptist and

theological seminary.

1.The Mara People

Mara is one of different speaking Chin peoples

living in Chin state Myanmar, and Mizoram state Northeast India

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which is very close to chin hills. In the early period, Mara was

known to the outside world as lakher,samtu , or Shandu and miram

but they called themselves as “Mara” meaning “southerner “who

moves from the North to the south , western upon their nature

of migrating from North to South in search of green pasture and

fertile land.

They are formerly known as the “ Lakher”(N.E

Parry, 1932:12)which name was given by Neighbor people of Lushei,

now called as “ Mizo”. The word Lakher means “ spinning thread”.

The story came to visit Maraland with a Mizo translator

whileladies were spinning. Awhite man asked to a translator that

what kind of this group among you? A translator answered that

they were spinning , a white man recorded that this people were “

Lakher”. ( Hc,Bizo,1992:4)

The southerner people of “ khumi” in paletwa

township “ Samtu,” means wearing hair knots above the forehead .”

it is not only the maras wearing hair knots , but also lushei

and other groups of Lai in chin state . Their neighboring people

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Arakaness or Rakhine also knew them as “Sandu” (Vachei

Choza,1987:12) which comes from the sound “samtu” in origin . The

land is recorded as un-ministered area as sandu since early part

of 19th century because of headhunter.

The Northern part of Chin state ; i.e

Hakha and thaTlang, know the Maras as “Miram” meaning living in

the other’s land” The word “mi” refers to “other person,” and

“Ram” is “ land.”Therefore, Miram is different speaking dialect

of Chin people who are living in other’s land.

The word Mara is interpreted by themselves

as “Maura”(ChauteLal Hminga,1987:17 ) derived from Mizo ,

Lai ,and Hakha ,meaning “Bamboo land.” The term “Maura” was thus

applied to the Maras as they settled in the tropical jungle

covered with the Bamboo forest. The dwellers of the alien fertile

land of the south .(A.Mackenzie,1979:330) The hill tracts

occupied by the Maras is locally known as “Mara ra “(Vachhei

Choza,1987:19)meaning Maraland in India.

The above discussion leads to conclusion

that Mara were formerly known under various names. The different

7

names coined by other people, have however, a clear and precise

correlation with the Maras. The word “Mara” is thus the correct

name. the term is widely used to designate the Maras who inhabit

in the Mara ra of south Mizoram in India and the hill areas of

the south Thang Tlang subdivision in Myanmar.

2.Location

The Maraland is located in southern part of

Mizoram State, India and Southern part of Chin state in

Myanmar . Before the independence of India in 1947, and of

Myanmar in 1948, the Maraland was ruled by the British

government. After the independence of these countries, Maraland.

There is no specific land of Mara in Myanmar. The land was ruled

land chief; Hychho in India and Choza in Myanmar.(Ngun cung lian

Maralan,http//www.maraland.org20December2006)

Myanmar Maraland has a total area of 1120

square mile approximately. It is located in the western site of

Myanmar. It lines between 20. 35 longitude and 22d and half North

latitude and between 93d East and 95 d East longitude

approximately.( Thylua hlychho 2004:21) It is bordered by Matu

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and Zotung in the east , Hakha and Thang Tlang in the

North ,India Maraland and Bangladesh in The west and Khumi and

Rakhine state in the south. Myanmar Mara Fall under three

different township Thang Tlang,Matupi and Paletwa.

India Maraland lies in the loop of kalodyne

river between Latitude 21d 51 and 20 d 35 North and between the

longitude 92 d and 55 and 93 d 35 east , situated in the southern

part of the Mizoram. It covers an area of about 1445 square

kilometers. It is flanked on the North and east by LAI Autonomous

– District of Mizoram and on the east the south by the Chin state

of Myanmar. The west of India Maraland has its own

administration in the name of Mara Autonomous District council

under the India Government.

3. Population

According to 2012 census, the population of the

west Maraland in India is the 59835 who live at 50 villages in

Mara Autonomous District; Mizoram state. (L.B Siama, report

2012)Mara in Myanmar has a total population of about 27000. There

are 71 Mara blocks and villages in Myanmar. There is no other

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racial division on Mara inhabitant place.(to write) Most of

people are poorly uneducated and culture and cultivators and

farmers. They live in very remote areas from Cities of Myanmar.

4. Communication

The land is isolated from others parts of the

country and of the world with the difficulties of communication

and transportation. There have only the very narrow footpaths

crossing from one place to others vehicles are unseen to the

Myanmar Maras before. One may travel on barefoot carrying his/her

luggage on back loads, but by the grace of God, now they can

travel from one place to others by Motor Cycle or Car.

Electricity is undreamed, Kerosene and pine woods are used for

lighting, Electricity also are available almost every

villages ,by those who are tried to get Electricity . National or

global news papers are not available until today. . There is no

hospital before, But by the grace of God there was hospital at

lailenpi in Myanmar. All Maras are Cultivators, Farmers who

adopted the traditional system of shifting cultivation.

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5. Language

They speak Mara dialect , but some speak

a little bit different accent among them , such as Heima, Lautu,

Lialai and Ngephe , although they all understand each other. For

each group eventually developed. Its own accent as they

independently lived in their own land for many years . Its

alphabet is derived from the Roman script.(N.E Parry,58)t

syllable is always a vowel .Tlo sai and Siaha dominantly

influence the whole maraland .Rev.Regional Arthur Lorrain has

made Mara literature First by his own alphabet is reproducing it

later will be condemned.

6.Season (Climate)

The land is about 4500 fts above sea level.

There are three main Seasons: a hot summer season from March to

May, a wet rainy season from June to September and a cold season

from October to February. The land is rich in flora and fauna,

bamboo jungles prevail on the lower slopes while the higher hills

are thickly covered with Oakes, bamboo and different kinds of

trees.

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7.Mara Clans

In Mara society, there was no caste system, but

clan system was strongly accepted in the previous time. Everyone

belong to a clan. There are three major clans such as Royal,

Patrician and plebian. ( C.Maiki2003:9-10)Plebian clan was

regarded as slaves who were practiced especially by the Royal

clan, ( Lai U fachhai,5) Slaves were the lowest clan among the

Maras. There were three categories of slaves. The first were

criminal like murders. The second were those whose who deserted

the losing side during the tribal war. The last group was those

who took refuge the house of chief due to poverty, sickness and

destitution. ( Go Za Khup,2001:55)

Hlychho was chief of royal family in

India Maraland and Choza in Myanmar Maraland . Zawtha and

Fachhai were chiefs in Zophei. Lautu and Northern part of

Maraland. According to the above clan bride price was strongly

practiced and given to the bride’s family and relatives.

Divorce was therefore a very rare occurrence in Mara society.

8 .Flora and Fauna

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The land is very rich in forest

resources. The entire area is covered with thick forest. The

hills are covered with tropical jungles with ever green. Several

kinds of trees including flower and bamboo are greatly and

abundantly varied.

The scenery of the jungles throughout the land is very

picturesque. The hills and valleys are densely covered with

boundless forest. Large area of the forest have however, been

destroyed by the Maras over the years without any attention on

ecological education.

A. THEIR BELIEFS

The Maras in the early days lived with strong

beliefs. They believed in the existence of evil spirits living in

the hollow of big trees, large pool of water and caves, cliffs

and precipices of mountains, . They could not be seen by human

eyes. But they created hazards to human life. Disease, distress

and death were caused by these evil spirits. To avert such danger

one was required to propitiate these spirits through adequate

animal sacrifices. Out of these beliefs priesthood developed in

13

Mara society. In every villages there were priests assisting the

distressed people in offering sacrifice. A feast would follow

with the animal, and then made sacrifice. The Maras also believed

in the existence of life after death and also in the existence of

two after worlds, the present world and the dead men’s village of

world.

A thi pakhi ( dead men’s village) was the

place of ordinary men after death would go to “ a thi pakhi,”

where they would have to work hard as on earth for a living .

There were some of the predictors or foreteller of the future

saying that some people can visit that place. They can bring News

from the Death person to his/her family. This foreteller in Mara

was called “ A pie thai pa.” (Phun Kil, Mission Director,MCM,

Interview by author, Yangon,25September 2006)

A.1. Social and Religious Practices

A part from occasional animal sacrifice to

be supposed evil spirit the Maras also observed festivals after

building the chief house. It was more social than religious in

their characters. The villagers would prepare to work the whole

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month until the completion of this building. The chief family and

relatives cooked for laborers in every day . When they finished

the chief celebrated and made thanksgiving to the laborers from

his village by killing animals. The chief has arranged for the

community feast with special rice-beer. Each household was also

expected to bring rice- beer and bring the same to pour into a

big earthen pot for those gathered to seep intermittently. All

would join and partake the feast in great gaiety and enthusiasm.

After the feast was over mass singing and dancing with the

beating of Mara drum and going would take place. All kinds of

dances would be performed by the village youths and maidens in

whom the elderly and old people would also join.

Mara’s Songs would also be composed and sung.

People would sing and dance non-stop for the whole night till it

was dawn. They have group spirit to work together with friends

and in household and fields. The young men were sleeping with one

lady’s home together happily. The Maras were warriors and brave

to kill man and animals.

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B. The Message of the Gospel

1. Religion

Before Christianity came to the Maraland,

they strongly believed in the traditional animism and natural

phenomena. By traditional animism, that was mixed with the Maras

tradition and Culture in general, the traditional Mara animists

had believed in the existence of Creator, life after death, the

spirit or soul and the cosmos etc.

After the message of the Gospel came into

Maraland since in 1907, Christianity is the dominant religion in

Maraland. Thus, all Maras are Chirstians,87% of Maras belong to

Mara Evangelical Church and the rest belong to Baptist

Association of Maraland and others Churches.( Other churches

include Church on the rock ,United Pentecost Church

Congragational Church, Jehovah witness,Revival Bapatist

Church,and free Church of Myanmar)

2. The Coming of Christianity into Maraland

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The Christianity came into the Maraland in

1907 with the first founding missionaries the Rev. &Mrs Reginald

Anthur Lorrain from London . They were neither sent nor

financially sponsored by any particular denomination or society.

They themselves were the first missionaries to the Mara people

after hearing about Maras through his brother of Lunglei Baptist

missionary, James Herbert Lorrain who was a Lunglei Baptist

Missionary sent by Baptist Missionary society and founders of the

Church . They belonged to the Congregational Church in England.

3. The Lakher Pioneer Mission ( LPM)

The Lakher Pioneer Mission was founded in

1905 by R.A Lorrain ,( R.A Lorrain was a brother of James

Herbert Lorrain, Baptist Missionary to Lunglei, Mizoram State)

in order to reach the Gospel to the Mara people . While R.A

Lorrain was reading at witheriff Grammar High school in London,

he had a great burden to reach the Gospel to unreached . Though

he was sitting in the class room, his mind was traveling to Latin

America and Africa to preach the Gospel to the people therein,

17

After this study he went to Canada and worked there for 4 years.

In Octocber1902 he came back to London with a strong

determination to have mission. However, his decision was not

fulfilled easily. One Day, as praying, He heard a voice saying

“take a pamphlet and write down a name of tribe in the uttermost

part of India.” He asked God in prayer ; God, the voice I heard

in My heart is really your voice , give me the answer through

your word in the Bibl “ He knelt down and prayed . After he

prayed , he opened the Bile which text was Luke 10:16,19

He who listens to you listens to me , he who rejects

you rejects me , but he who rejects him who sent me .

The seventy two returned with joy and said, “ Lord, even

the demons summit to us in your name,” He replied, I saw

Satan fall like lightning from Heaven. I have given you

authority to trample on snakes and scorpions and to

over come all the power of the enemy , nothing will harm

you”.

It was a time when the Baptist Missionary

Society in London asked their Missionary James Herbert Lorrain

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to return back to London. Before he returned James Herbert

Lorrain wrote a letter to his brother Reginald Arthur Lorrain to

work as missionary to the Tribal group of Lakher a week journey

from Lunglei. As soon as he read the letter, his heart was

touched by the tribe Lakher and I was now very clear that God had

chosen him to go to the Lakher people.

He then approached many missionary

societies like Baptist Missionary society , Arthington trust to

send him as missionary to the Lakher land, yet none of them

could give him a positive response , for each society found it

impossible to extent their work to such far and isolated region.

By faith , he finally founded a mission called Lakher pioneer

Mission (LPM) in London February 11, 1905 in order to reach the

Gospel to Lakher.

R.A Lorrain described the LPM as Inter-

denominational, (Reginal A Lorrain, 1988:167 )he probably used

this term because they were neither sent nor financially

sponsored by any particular denomination or society . It was

supported his friends from different Denominations who had

19

mission minded. As it was established by the family of Lorrain,

Robert Johnson described that it was as one family enterprise. HE

wrote ;

R.A Lorrain did not secure support from

the BMSL, so he and his wife left England without any

institutional support to establish a mission, and depended upon

the contribution of friends and individual supports. In their

attempt to establish a mission, they began the LPM in 1905 , and

settled at SerKor ( Tlosai)in the Adjoining area of southernmost

Mizoram and the Western part of Chin state . Rev& Mrs . R.A

Lorrain a long with their only daughter Louisa and her Husband

Albert B. L. Foxall enthusiastically served the LPM . Thus it is

said that it was a one family anterprise . Nevertheless, They

effectively Evangelized among the Maras.(Robert G.

Johnson,1998:590).

The term “ interdenominational” also express

the nature and work of the LPM’s ecumenical involvement. It may

be one family enterprise as Robert Johnson indicates, and yet it

work is not confined to one family. It points out that the LPS

20

was opened to all other activities in missionary works, and at

the same time , its door was opened to those who committed

themselves ti the work of mission.

The Lakher Pioneer Mission started working

as ecumenical way of unity from the beginning of this mission by

Lorrain and his best friends in London. They were good spiritual

friends from various denominations, Therefore, Lakher Mission

Church has Ecumenical & Evangelical Spirit.(Hc.Bizo,2003:47).

4. The Lakher Pioneer Missionary

Missionaries

Years of service

1. Rev. Reginald Arthur Lorrain

1907 _ 1944

2. Mrs. Maud Luisa Lorrain

1907 _ 1960

3. Mrs. Maud Louisa Marguerite Tlosai Lorrain

1909_1968

4. Miss Gladys Ramsey

1921_ 1928

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5. Miss Yule Mark

1923_ 1924

6. Rev. Albert Bruce Foxall

1928_ 1977

7. Miss Gorst

1928_ 1929

8. Miss Irene Hadley

1928_1934

9. Mr. Jelly with his three Children

1938

( Mary –Usan,and Johnny)

10. Miss Violet Lorrain Foxall

1938_ till now

5. The Lakher Pioneer Mission field

R.A Lorrain came to Lakherland with a

strong determination to bring the Gospel to the Maras. On January

18,1907,R.A Lorrain and his wife Mrs . Maud Louisa Lorrain left

the residence in London and stepped towards the land which they

22

called the “ Unknown Jungles.” After one month and seventeen

days, they reached the Baptist missionary Society at Lunglei on

March 15, 1907. (S.Mokia, 1981:12).

They stayed there with his brother J.H

Lorrain, who called Pu Buanga for almost seven months, learning

about the region , tradition and culture of Mara. On September

19, 1907, they left for Maraland and arrived a Mara chief Village

Saikao, onSeptember 26,1907 and their Mission Center was

stationed ther.(1981:13).The year ended without preaching the

gospel as he made all necessary arrangement and preparation. As

the Lakher Pioneer Mission target was to reach out the Mara

people. Therefore, R.A Lorrain extended his mission field as the

followings:(1981:24).

Basing on the mission station at Saikao,

he extended his Mission from Thiahra to Tisopi to the north

( west Maraland ). To the East and Southeast, up to SAwta.

Leikang, Lytla, ( Hnaring Lytla). Heima and up to the source of

Razao river ,crossing theSarawriver, Tisi ,Ratu ,Sosai, Tiko

(Chakhai) ,crossing the Laki river, Aru, Lialaitae to

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thesoutheast part. And to the Northeast, he extended to Lozuacho,

No Ao- tlah , crossing Beino ( Kalydone river),

Ngala,Zyuphei(Zephei) Vytu (Vuangtu), Hriphi, Leitak

(leitak) ,Dova (DongVa). To the south , a long theriver of Tisi,

Awkho( Heimatae), Ma u Peite(A), Khaikhy, and up to Salyutlana.

To the west a long the river of Beino Tiku tlana , a long the

khokhai and Va tlana and Muahu, crossing Beino river , Samo,

Saizaw, Rulkual,Paitha,Tipi (Chhapahru).(1981:25).

In 1936, Lunglei Baptist Mission and

Lakher Pioneer Mission met to discuss a border of their missin

field. They decided that some former LPM fields located in the

west part of Beino ( Kalydone ) river such as Muabu,

SaizawhRulkua, Paithar and Tipi were assigned to Lunglei Baptist

Mission.

6. Dispute between the America Baptist Church Mission and

Lakher Pioneer Mission

In 1936, there was a dispute between

the America Baptist Chin Mission and LPM regarding to mission

24

fields in Myanmar. S, Mokia, the writer of the Mara church

history , wrote that Hakha missionaries felt a need to decide the

border and fields to include in the LPM. (1981:28)However,

according to Lian Hmung Sakhong dispute has political reason:

The immediate effect of the Burma Act of 1935

was felt more by the Christian mission than by the political

system. As a matter of fact, the Burma Act of 1935 caused a

dispute between the ABM and LPM when it when it was implemented

in 1937. ( Lian Hmung Sakhong,2000:276-278).

As Cope’s Letter indicated, the LPM’ s work

covered both sides of the Lushei Hills district. As a matter of

fact, the Mara tribe spreads both along the eastern and western

banks of the Beino ( Kalodyne) River, which became the natural

boundary between India and Burma thus, when the borderline was

officially demarcated , the LPM became an “ authorized mission”

in the Chin Hills District. Moreover, the ABCM accused them of “

encroachment of preachers into territory not their own.”(Robert

G.Johnson,590)

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To settle the disputes regarding the territory

served by the ABCM and the LPM,Mr. Naylor, the deputy Commissioner of

the Chin Hills District, invited the Missionaries from both parties to

a meeting held at Pakao , near Taikua village, now is called Dawlei

Village on May 24,1938,Dr. Cope and Dr. Strait represented the ABCM

and R.A Lorrain and Rev. Albert Bruce Lorrain Foxall, Rev, Heisa

and Rev,Leito represented the LPM.( S.Mokia,25)

Mr. Naylor Chaired the meeting while Lorrain

pleasantly expressed his concern for the Mara people and

understanding speaking dialect as a whole such as Zophei , Lautu and

Mara, regardless of the artificial boundary or foreign law. Cope on

the one land seemed to act like an over-zealous missionary cum

colonial- officer, saying the:

I then summed up, giving four reasons why I believed

they should not come into the Chin Hills

at all. They were shock when I declared I was against their coming at

all. They made no summing up and neither did strait. The chiefs this

area were called in and all said they preferred having the Hakha

mission work in their country.(Robert.G.Johnson,593 )

S. Mokia on the other hand, descried that “ when

Thomson saw the personality and ways of expression of R.A . Lorrain ,

he was a little bit scared encounter with him . As R.A. Lorrain and

26

C>U. Strait had disputed over territory R>A Lorrain was stoop up,

held and shook the shoulder of Hakha Missionary.(S.Mokia, 25)

Unfortunately, nowhere in his letter did Cope spell

out the details of the agreement of the decisions they made at the

meeting, nor did strait nor Lorrain. What we know from the present

situation, however, is that Rev. Lorrain and his LPM work forced to

confine themselves to the west (India) bank of the Beino river, and

the Mara people on the eastern (ThangTlang Township) side were forced

to join the ABCM. This is one of illustration of how the Burma Act and

the India. Act of1935 forced the separation of the Chin people into

Two countries.( Lian Hmung Sakhong,276)

There is indication that the LPM extended its

mission field to Zophei Area in Myanmar. Rev. Lian Do Kham, a Zophei

pastor clearly states that the Christianity and church leadership were

introduced into Zophei area by the LPM from Saikao. He also indicated

that in 1930, the First Zophei Church leaders Pu Khihnau Khua Hnawn

and Pu Hu Nau (Hup Nawn) from siata village were trained and sent by

the LPm to Ngalang village to start the ministry.(Lian Do kham,

1999:25).

They started a mission school at Ngalang in

1936under the guidance and leadership of R.A Lorrain . Unfortunately

this school was destroy yed because the Chin Hills Baptist Mission

27

did not allow . It may be due to the territory dispute between the

LPM an ABCM in 1936. The Rev. Foxall Lorrain also baptized Pu Hnawn

Khar during the occasion of inauguration of Siata Presbytery Church in

1932. .( Ibid,27)

7. Literature of the LPM

The first record if Lakher language was made

by Captain S.R. Tickell who drew up a short vocabulary in 1852 and he

was followed by Captain Lewin who drew up a list of common Sandu words

on 1869. In 1908 the grammar and dictionary of the Lakher language

was published ny Rev. F.W .Savidge, a missionary working at Lunglei ,

Mizoram. N.E Parry the author of the Lakhers remarks that this grammar

remain the best published record of the language that we possess.

(N.E.Parry,511)

Tickell, Lewin and Savidge were great helpers of

Lorrain who made it with his own alphabet and reduced the Mara dialect

into writing in 1908, and compiled two sets of dictionaries Lakher-

English Dictionary and English Lakher Dictionary containing seven

thousand and eight thousand worlds and lastly , a complete Lakher

Grammar was published.

8. Bible translation

28

Rev. R.A Lorrain started a translation of the

Bible into Mara language in 1909. He was assisted by Mr. Saro Nohro

of Tisopi village who knew both Mara and Mizo language . In 1909

started translating the Gospel according to John from Authorized

version and completed in 1912. In 1922, the 22 books of the N.T. were

translated and printed. At the sometime he started the O.T translation

of the Book of Psalm and the Book of Job. In 1928, the whole N.T. was

published in the Mara language for the first time . He distributed the

Bible free to those who could read the Mara language . Many Maras

learned how to read and how to write in order to receive the free

gift of the Bible . It encouraged Maras to attend Sunday School Class.

Rev. R.A Lorrain had served 37 years in Mara

land then he was a slept in Jesus on February 1, 1944 at Saikao in

Maraland . All tasks were continued by his son-in-law. Rev.A.B Foxall

lorrain and OT translation was completed in 1951. In March 1956 the

first complete the Holy Bible in Mara dialect came out of the press.

It was three years before the Mizo Bible was published . The whole

Holy Bible was revised again, it was completed in 1973, and released

at Siaha Vaihpi Church on February 25,1973.( Independent Church of

maraland,1973:5) The other hymn books ,chorus and prayer books were

published in 1951.

29

THA BIRTH OF MARA EVANGELICAL CHURCH

A. The Lakher Church

After serving hard labour of three years, the

first missionary got the first convert named Mr. Thytu of Saikao, on

September 16,1910. The second conversion , Mr. Chiahu took place in

1911, and the third conversion Mr. Laila, the poet and composer of

hymn, in 1914. By the year 1921 there had been already ninety eight

believers all over the land.

R.A Lorrain organized mission a mission called. “

The Soldiers of the Cross” from among the Maras believers . They

traveled extensively through out the land, preaching the gospel of

Jesus Christ. As a result of their hand labour there were more than

one thousand believers in 1930. The first Mara Christian also

experiences series of revivals in 1934,1950,1957,and 1960. Thus by the

year 1960the entire Mara people was won over to Jesus Christ . Thus

this was known as the “ Birth of the Lakher Church.”

The first local church was founded in 1914 at

Saikao villa, the second in 1933 at Siaha and from that time onwards,

more and more churches were established in one village after another

. With the compilation and publication of the whole Mara Holy Bible

in 1956, and the Lakher became a self-supporting Church.

30

The first missionaries arrived to the Lakher chief

village at Saikao ( SErkawr) on 26 September1907 . After a few days ,

he shouted and read the scripture “ A rise , shine, for your light has

come , and the glory of the Lord rises upon you declared by Lorrain

fifty time.

A.1 The First phase ( 1907_ 1957)

The first phase of the church

(1907_1957) was about the birth of the church in ( Maraland in India)

through the work of the first missionary . There were not much of

church members in this time and the church was administered directly

from Lorrain villa , Saikao . The pastors and preacher were sent to

Maraland in Myanmar to share the Good News to the Maras . The church

administrator was totally in the head of missionaries. The first place

ends with the celebrations of Gospel Golden Jubilee at Sabaungpi in

1957, and this very year the whole Maraland was baptized into

Christianity.

A. 2. The second Phase ( 1957_1967)

The lakher church and Lakher Mission Church changed her name from

time to time due to the demand of Churchadministration. Up to 1960, the

Mara church was commonly known as the Lakher Church the “ Lakher church “

31

or the “ Lakher Pioneer Mission Church. And again in 1960 was changed as “

Lakher Independent Evangelical Church” (LIEC). ( S.Mokia,64)

In that time, the Lakher Mission wanted to stand by herself and

wanted adopt the name “ Evangelical Church” which was purposed by the AB

Lorrai Foxall who being supported by the Hall people Evangelical Church .

In the first time Mission to Maraland was known as “ Lakher mission” or “

Lakher Pioneer Mission Church “ but in 1960 the Maras had a wish to stand

by themselves independent . This is become to the name given by AB Lorrain

Foxall and to stand as Church . The Second Missionary Rev, AB Lorrain

Foxall who was supporting one hundred pounds per month by the all peoples

Evangelical Church from Bridge North, England. ( T.Laikai,2012 by

interview,2012in Saiha.)He seemed to give the Lakher Mission Church as his

own Mother Church of peoples Evangelical Church . Evangelical is used to

signify her calling to Evangelize and professing her Evangelical faith ,

and the word “ Independent” is to express our commitment to become self_

supporting , self reliant and indigenous Church .

In 1967, the term “ Lakher” was changed into “ Mara “ as

proposed by Elders and Pastors in Myanmar, Thus General Assembly held at

Satly ( Fatlau khi) now it

is called “ Chakho” adopted Mara independent Evangelical Church” (MIEC)

in March 1967 S. Mokia Mara historian recorded about how did the Church change

in that particular time as the following ;

The Burma Government officer in Matupi suspected that the

Mara Church in Burma as having relationship with the Lakher Church in India .

32

So the Mara in Burma faced problem with police force . The police accused that

people in The land claimed themselves to be Maras, yet they used the name

Lakher in their Church . Their leader Rev. K.Teitu was summoned again and

again to police force in Matupi on this regard police also accused that Burma

Maras were receiving support from India Maras. Therefore, the name Lakher will

be changed to Mara.( S.Mokia,69).

A.3The Third Phase ( 1967-977)

From 1907-1967, the India Mara and Burma Mara Church walked and worked

together under the name of MIEC. In 1967, The East Maraland Church had

now its own Headquarters Office at Sabyhpi under the leadership of the

Rev. Teitu, the first administrative officer. Till 1971 the church did

not have General Assembly, the Presbytery committee was the highest

body which acted both as a supreme court and the legislature.

( Interview by Rev. Reha, April.2013 in My village)

A.4 Fourth phase (1977_1986)

Mara independent church Evangelical Church had tried

ti reunite with Mara indenpent church in many times and many ways.

Pro.P Sachai leader of MIC went to the assembly of Presbytery Church

at Tahan and made agreement with enrolling into Presbytery Church.

Therefore they need ordain pastor to lead them. Rev. Bawla General

33

secretary of Presbytery church ordained to Pro.P. Sachai as leader and

ordained minister of Mara Independent Church in 1973. They were

celebrated the first MIC Assembly at Local church Chali , in 1973 when

that time MIEC have not held as Assembly yet, which is the highest

Decision maker of MIC. In this Assembly . the representatives of the

Presbyterian church from Tahan were participating with the Assembly

to recognize them as Presbyterian church members . How are in

particularly the Mara independent church MIC had not to be come member

of Presbyterian church . From at that time Presbyterian church and

Mara Independent Church has tensioned between them . These were the

problems which were made by Rev. Sachai for the betterment of his

church .

Mara Independent evangelical Church has no performed

Assembly which will be controlled all pastors and workers of all

staffs till 1975 . It was led by Rev. Teitu and the other the other

church of MIC. Was Led by Rev.Sachai ,Rev.Teitu native village is

Sabyhpi and Rev. Sachai and his relative police families wereliving at

Lailenpi. These two great former leaders were difficult to reconcile

with each other . They also has tried to make reconcile themselves

many times but it was not successful, the more they discussed the more

they have difficult to reconcile.

34

After ten years over, the group of educated trained

pastors had new vision which will probably successful to reconcile

with the two churches . The meeting was called “ joint meeting” which

will elect members by each of Assembly as equal numbers of the

representative members by each of Assembly as equal numbers of the

Representative Members.

Rev. Hc. Bizo ,Rev. Hneichei , Rev. Vahnei, Rev.Lai U

Fachhai and Rev. D.K Hichai were leaders of joint meeting and elders

were Macha Nauchei os Sabyh , Ht, Khaikao of S. Loal, Ht, Zyulaw of

Heimapi and Ht. Kho Do of Tyla . They were peace makers and

Reconcilors of the two churches . Unfortunately there was no any

arguments from MIC, they kept and silent for the reunion of Maras. The

Second Assembly of MIEC, held at Lailenpi in 1984, has passed to have

joint meeting with MIC . Same of untrained former Ministers and fellow

workers were angry for this resolution because MIC never say that they

wanted to reunion again with MIEC. However, this Assembly had already

chosen the members and the meeting will be invited by MIEC, General

Secretary . The next year of 1985 the meeting was invited by General

secretary of MIEC and meeting together with all members of MIC and

MIEC at Lailenpi on February 1985 Rev. Hc. Bizo presided as chairman

and Mr.Pailau of Taubu as meaning secretary. We all are decided to be

35

reunion a gain and we are one in the Lord praise God, and the name

also changed as “Mara Evangelical Church”.

This joint meeting was successful in organizing

these two churches as to ne one church among Maras and it decided to

fix the date for Executive Committee Meeting was Chairman Decision

were recognized by Executive committee at Lalenpi. There also fixed of

the Day and Date of the first Assembly of the Mara Evangelical Church

at Lailenpi in 1986.

The first Assembly of Mara Evangelical Church

was held on February 1986, at Lailenpi village ,special guest from

MCC, Rev. Smith NGul Za Thaung participated in this Assebly . (Smith

Ngul Za Thaung was then one of the staff of MCC, and General secretary

of MCC(2002-2005))Unfortunately, Rev. Teitu and Parites tried again to

separate the Maras in This Assembly and Rev. Smith rose up to speak,

but he could not speak out, so he wept in front of the Church

Leaders .After that a resolution was passed a gain to emerge the two

churches under the name of MEC . The Separation between the MIEC for

16 years was ended in this time.

A.5 Fifth Phase (1987_2007)

36

The first of Mara Evangelical Church Assembly has

made decision making . They are ;

1. MEC shall have two General Assembly Offices at Lailenpi and

SaBaungpi

2. Assembly elected President and Vice President, Mission

Secretary and Education Secretary Called them Executive

Secretaries.

3. General secretary will move to one General Assembly Office

to another after one term to the next term.

4. There was new constitution and bye-law

In 1991 the General Assembly was held at SatuNGephe

village and in this Assembly the church constitution and bye-law

amended and according to amendment. “ There who are 60 years of ages

and over of ministry elected as administrative officer. This Assembly

also terminated the term of Rev. Teitu where ages is 60 years in this

very time.

In 1995, there was general election at Aru Local

Church . The election system was formed by MC. Zasaw as political

form of election by voting. The former president and Executive

Secretaries were not elected as General Secretary but unfortunately,

in this Assembly M.Vahnei Paletwa area pastor was elected as General

37

Secretary by Assembly members. However after two years of service

Vahnie was expelled in 1988. After serving two years became he was

fell in adultery.

Vahnie tried to get the former position of General

Secretary in many ways by manipulating the member of Presbytery No.

1. In this year, the church once again to face a threat to separation

in 1998- 2002 led by M.Vahnie and Congregation Church of Myanmar led

by Rev. Sachai former general secretary of Mara Independent Church.

Concerning the problems faced in Mara Evangelical Church

, it Can be concluded that most of the problems in the church are

directly or indirectly created agitated, and accused by pastors

themselves.

In 1999 , the General Assembly was held on March first

week Lailenpi, eelected five years service young pastor Rev.L.B Siama

as Senior Executive Secretary of Mara Evangelical church. In this

time, there was great dispute and problems concerning Patheitla

village . The whole Presbytery one bring together the problem to Mara

Evangelical Church. This was led by M.Vahnie, who was expelled by

pastoral committee. He had no right to take the responsibility of the

Senior Executive Secretary position. He and his followers of

Presbytery, one stand firmed to the getting the former position of

38

senior Executive Secretary. The problems were solved by Assembly after

five years.

In 2000, there was very great General Assembly

which was decorated by the Mc Zasaw at and Created many different

activities and shows. The ceremony was opened by senior Pastor and

Consultant, Rev. K.Teiti and there were declaration from Rev. Hc Bizo

the moderator on behalf of the church. There was a proposal to

establish Bible School before Gospel Centenary in 2007. After three

years passed on then Dawlei Local church held Assembly, on March 2003.

The resolution was to be established Bible School which called

“Lorrain Theological College.” (Zohra , Lecture of Siaha college,

interview by author , Matupi,5March.2003)It was named by Dr. Zohra, A

professor of Siaha College , Lorrain Theological College is running

and sponsored by Mara Evangelical Church . Rev. Hc. Hc Bizo was

appointed as Principal.

B.The growth of the Mara Church

Reginald Arthur Lorrain was heavily burdened to

reach those warlike Maras with the Gospel of Jesus Christ. This was

started with the help of a group of committed missionary – minded

believers from different denominations, friends and relatives, in

39

England. They were the founders and first missionaries to the Mara

people.

Mr. Thytu was the first convert in 1910 and the first.

Lakher Church also established in 1914.( N.E Parry,511) From onwards

the churches were established and members were increasing year after

another until 1930. The population of Maras two/ third were coming

into Christianity . The main point of growing the churches were

depending upon the following points. They were;

1. Missionary training school in Mission villa

2. Mara Literature publishing books

3. Medicine care or clinic

4. Labour hard in Garden

5. Church school or Sunday school

6. Sewing training for ladies.

B.1. Missionary Training School

R.A.Lorrain opened Missionary training school at Lorrain

villa, Saikao village in 1908. He had invited and persuaded some

young people to learn the knowledge of Bibe and Mara literature

which was made by R.A. Lorrain his own alphabet.

(R.C.Nohro,1986:17).

40

B.2 Missionary Training School

The first missionary made a plan with his strong desire

to establish mission school on March19,1908but not founded it due

to the lack of his confidencially learning Mara language. At the

very time, two young boys approached and asked him “ please teach

us Mara Language”. At that time he knew that it is God’s will and

founded the Mission school in September1908at mission Compound,

Saikao. First came only 2 students Mawkha and Laila from Siaha and

later twenty students were added to the school.

In 1910 there were 30 students from many

different villages, Some student got full scholarship as R.A.

Lorrain sought the sponsored for them. Both day and night students

were taught the Bible and Mara literature how to read and write. In

1929 as been creasing the students year after another, they built

new houses for school and Hostel. Since 936, they established many

school in the further villages in wherever the teachers were as

follow;(The soldier of the Cross was given the name of evangelists

and cross is the symbol of blood and soldiers is pioneer force to

unreach land ).

1. S.Mokia Siaha 6. Hranzinga

Tipa

41

2. V.Vaki Chapi 7. Totha

Lobo

3. DAwchho Ngala 8. A. Kiapo

Tisopi

4. M. Chhakho Para 9. S. Chhohlei

Asikhi

5. C. Huny Siata 10. Toka

Satly

Mr. Thytu,Mr. Chiahu and Mr. Laila were the first

group of enrolling the missionary training school and the first

converted group of conversion in Maraland. After that many young

people were coming to enroll and then, they were sent by

missionaries to all part of Maraland inIndia and Burma up to Zophei,

Khumi abd Matu at Matupi . Missionary training school produced good

evangelists or “ soldiers of Cross” (The annual report of the lakher

pioneer mission,1963:18)(kross Pheisai ) in the early Mara Church.

They were committed their lives to God for serving the lord was the

highest position of God’s work with humbly and faithfully , They

proclaimed about the love of God, the Grace of Jesus Christ , who

came to save his people from , the bondage of sins. The text of the

Bible;

42

For God so loved the world that he gave His only

begotten Son Jesus Christ, those who believed on Him must not perish

but have eternal or everlasting life” ( John 3:16).

B.3. Mara literature

R.A.Lorrain translated the Holy Bible in english to Mara

language 1909. He was assisted by Mr.Saro Nohro of Tisopi village who

can speak both Mara and Mizo language . In 1922 the New Testament was

published by Missionary in Mara Language . He distributed the Bible

free to those who could read and write in order to receive the free

gift of the Bible .R.A Lorrain composed some chorus songs and

translated Western Hymns to Mara language.

R.A Lorrain had printed and published many books

such as the book of psalm, Job, and New Testament, tracts, Mara

grammar and lastly issued the Mara Dictionary. He had also printed

hymn books, there were two groups- it was hymn” Hlabu Laipa” and

another one was spiritual songs “ Hlabu chyhpa” . Hymns were used in

church service and spiritual songs were used occasional festivals,

crusade and campaign. Mostly these songs were sung in the time of

singing service “chareipakhy na” at home or seminar on the church.

B.4. Medicine care or Clinic

43

The land of Mararah is remote areas from cities and

towns. There was no hospital and clinics. Therefore, their medical

ministry to the people ,who so far had been helpless suffering from

various diseases was also helpful for their mission movement, and

helped tremendously to gain their confidence with the people. This

work was started in 1908, sponsored by Mc.Calow of London. It was

opened at 4:00 pm every day in mission station , Saikao village. It

wonderful healed many patients without payment, Rev.A.B Lorrain Foxall

said that the total of patients were 4739 persons with free care under

medical work.(Reginald A.Lorrain, the lakher pioneer Mission,38)

B.5. Labor hard in Garden

Missionaries had wide garden for Maras to teach them

faithful, hard work and hearing the Gospel during the time of evening

and early morning . They had learnt much of Mara language differently

and different accents of dialects. It was the place of God’s glory

garden for Maras.

B.6. Sunday School

It was helpful mission –work that R.A.Lorrain

intended to run the Sunday School programmed in 1910. He started his

44

program and funded in 1911.In 1946 report of A.B Lorrain Foxall show

that :

“ The boys and girls school on the mission station

has been much attended at the total of attendances show. Sunday school

girls 1237,boys 2007, compared with girls 666,boys 887in

1944.”( Ibid,39)

However, there was not known when the Sunday School

was started teaching , but according to the report , since 1929 it was

being increased considerably. In 1929 total attendants were 7422 all

over Maraland.

B.7. Sewing training for Ladies

When the building of mission school and Hospital were

completely finished up, Miss Tlosai Lorrain and Miss Irene E.Hadley

started teaching kindergarten and women since 1929. As attendances

were considerably increased the total attendants were 45 in 1932 and

60in 1935.

Miss Moud Louisa wander Lorrain founded this class in

1917sponsored by her friends women groups.( R.C Nohro,26) Every

Thursday recorded as a sewing Day “ Po bi noh” in every week .

45

These were the movement of missionaries even though

they were not welcomed by Mara their faith was unfaith heartedly

strong. They labored hard to gain confidence of the Maras by learning

and speaking their language and identified themselves with them. They

had a theme , “ Found on prayer and launched in faith. They convinced

their mission works which I have mentioned above.

In 1950 the first revival was swept our Maraland.AS a

result more than half of the entire population was claimed to

Christianity . With the compilation and publication of thewhole Mara

Bible in 1956 and the graduation of the Rev.K.Teitu , the first Mara

to be theologically trained , the same year , anew era downed on the

Maraland Christians towards becoming a self – supporting Church. By

1957 the Gospel Golden Jubilee year ther were 10,859 baptized

members, 96 local church erected and pastors were serving the Lord.

(Ibid,18)

C. Mara Evangelical Church

1. THE LIFE SITUATION OF THE CHURCH MEMBERS

Christianity becomes the religion of the Mara tribe.

All Maras embrace Christianity today. 87% of the Mara Christians belong to the

Mara Evangelical Church. The rest of them belong to Baptist Church, and Para

Churches.

46

The Mara people who are living in their own land are

shifting Farmers. They mainly depend upon their crops and they mainly work in

their own farm. They have enough land to make life. However their way of

cultivation and making life is so traditional. Therefore they are very slow in

developing life. 97% of the Church members are farmers, 1% of the Church

members are very small business people and 2% of the Mara Christians are

government services. 95% of the Church members (Maras) are living at village.

Some of them are hardly living in towns and cities.

Since the Maras were born in Christian family they all love

Christianity. They are very proud to be the Children of God and they love to

give tithe for the Church and mission fund for evangelization out of their

harvests. The government services and small business people also love to offer

their tithe to the Church till today.

1. The Movement of Mara Evangelical Church

Evangelical church practices Presbyterian form of

government with its centralization which is so far the most essential

administration . The following reasons;

1. The villages of Mara are spreading under three Townships of

Thang Tlang ,Matupi and Paletwa. Therefore, politically there is

no way to have unity among the Maras. Therefore, centralization

is the bridge between Maras and its Bring unity.

47

2. Bad communication in the land results isolation of the local

churches. Centralization breaks these kind of barriers and build

strong relationship between local churches.

3. Local churches could have direct access to Assembly offices which

are their forces for church development.

Mara Evangelical church has equal right and status in the

Assembly.

There are also some disadvantages of the practice of

centralization.

1. Centralization fails to encourage local churches to stand firm on

their own feet, for they tend to depend upon what the general

Assembly will do for them, instead of making their own effort.

2. It is good for the unity of Mara people but it cannot provide

ways to spiritual development of local churches.

3. Centralization requires local churches to send all their incomes

to general Assembly except their local grant, there is a danger

that some local churches do not cooperate it, for they want to

use their income for building up their local churches.

4. Centralization does not allow local churches to appoint their own

pastors. They have no right ti choose their pastors;

48

The writer proposes some possible ways to make church

administration forms;

1. Mara church must have only one Headquarters office in the center of

Maraland.

2. The whole church will divide into four associations. East of

association shall have office with staffs.

3. Each local church will have their own pastor. It will be under the

leadership of associations, and association will be under the

leadership of General office, Headquarters.

4. Each local church will pay half of income to General Assembly office

,and half will be divided into two, one is sending to association

office and the other is for their local church.

2.(a) Children Education

Maraland is one of the remote areas in Myanmar. There is very poor education

for Children. For this reason the Church has started Children education

project, called Center of Maraland Education from 2004. There are 100 school

children and 30 children are studying outside Maraland with the Sponsor of

Kindernothilfe, KNH Germany. World Council of Churches and Nortmoor

congregation, a Lutheran Church in Germany also have partially donated for

Children education.

2.(b) Agape Children Home

49

Unfortunately motherless baby are hard to survive due to the scarcity of milk

in Maraland. Thus the women department of MEC is running Agape Children Home

to save life. Baby shall be taken care up to completion of two years. After

two years the relative has to take the baby. This project is started from

2003. It is totally responsible by women Department of the Church. At the

present there are 6 babies are staying in Agape Children home.

2.(c) Lorrain Theological College

The Purpose of running Theological College is to promote native pastors and

missionaries for mission fields. Out of 44 years mission experiences the

Church is convinced to run small Theological College of the Church from 2003

to train young men and women for mission work. Presently there are 27

Theological Students in the College. The College offers Bachelor of Theology

(B.Th).

2(d) Relief Work and Community Development

Bamboo flowering and fruit in 2007 attract many insects and rats. Insect and

rats have destroyed all crops of the farm in Maraland. Thus all farmers have

not produced food. Therefore the whole people in the land have faced severe

famine from 2007 and till today. In this situation the Church works for short

term and long term relief with KNH and local people. For short term relief

Diakoniekatastrophehilfe also has helped us.

EED in Germany has decided to participate in Maraland sustainable development

programme from 2009-2011.

50

3. ECUMENICAL RELATIONS

1. The ecumenical movement of the Myanmar Council of Churches (MCC) attracts

the Mara Church to joint ecumenical body like MCC.

• As the Church to be one the MEC happily applied membership in MCC. The MEC

become member of MCC in 1985.

• MEC is member of the Christian Conference of Asia in 1989

• MEC is member of the World Alliance of Reform Churches in 1993

• MEC is Associate member of the World Council of Churches in 2001

4. The Mission partners of the Mara evangelical Church is;

• The Evangelical Church of Maraland from 1966

• The National Missionary Society of India from 2007

5. Social Action partners are;

• Kindernothilfe (KNH), Germany from 2007

• EED from Germany from 2009

6. THE IMPORTANT EVENTS OF THE CHURCH

1905 – The Lakher (Mara) Pioneer Mission was founded in London

1907 – The Arrival of the first Missionary to Maraland

1908 – The Mara language is reduced to writing

1928 – The New Testament was Translated in Mara and published

1956 – The First Mara Holy Bible is published

51

1957 – The Maraland Gospel Golden Jubilee was celebrated

2007 – The Maraland Gospel Centenary Jubilee was celebrated

D. MISSION IN MARA EVANGELICAL CHURCH

Understanding of Mission

Mission is the church sent by God into the world, to

love God and the people, to serve human beings to minister to the

needs of the handicapped, old people, the bereaved, take caring of

children according to the will God, to steward the materials resources

of creation , to bear witness ti the truth as it is in Jesus

(Eph,4:21), to liberate community in the midst of

corruption ,distressing and despairing world, to proclaim the good

news about Jesus Christ and to invite the people to believe in him for

Salvation.

According to the Bible however, investigates the basis

of the church’s mission, the calling of Israel to be a light to call

nation ( Isaiah 49:6).and Jesus commission to his disciples to be his

witness to the end of the earth and the end of the time (Mt,28:19-

20,Acts1:8). Christian mission gives expression to the dynamic

relationship between God and the world, particularly as this was

52

portrayed first in the story of the Israelite people and in the birth

life ,death resurrection and exaltation of Jesus Christ.

The Christian faith, therefore, is intrinsically missionary.

It is both the only persuasion that is missionary . It must share this

characteristic with several other religions but Christian faith see

all generations of the earth as objects of God’s will and plan of

salvation David J. Bosch says.(David J.Bosch,1993:11).

“ The missionary nature of the church does not just

depends on the situation in

which it fines itself at a given moment but is grounded in the gospel

itself . Foreign mission as well as home mission, lies in the

universality of salvations.”

Mara Evangelical church understanding of mission is

to evangelize the people who do not believe in Christ. Evangelism for

Maras is the proclamation of salvation, calling the people to

repentance and conversion, announcing forgiveness of sin, and inviting

them to be one living members of Christ’s earthly community and to

begin a life of service to others in the power of the Holy Spirit.

It is true that mission is no longer considered as the work of

missionaries who leave their countries to proclaim the gospel in

53

strange lands. It has its origin in the Trinity, with the son, the

spirit being sent into the world. Therefore, the whole church as the

servant this plan of God, is in mission . More-over, the church seems

to be in a mission situation everywhere in the world.

D.1. Evangelism work in Mara Church

Christians, Being in the church are “in the spirit” and

have tested the first fruit of Holy spirit ( Rom, 8:9’23). The Gospel

was preaching to the whole nation and one hundred percent of Mara were

Christian since 1957. This organization was controlled by the four

leaders divided into three parts comprised of twenty villages in each

areas.( K.Teitu,2002:87).Under their controlling God was anointed two

remark able persons in 1955. They were Mr.Chhocho-Deacon of

Peite(A)Local church and Mr.Vate Elderof Zyhno local church who

declared the gospel of salvation and proclaimed the works of the Holy

Spirit among their people . God really blessed Their messages and

affected the congregation. My parents were revived by their campaigns

and committed their lives to serve God in their best.

The two missionaries have been confirmed by God

Himself by sings , wonders, and various miracles and by the gift of

Holy Spirit distributed according to His will (Heb2:4).When they went

to a village they were revived through the campaign and it was really

54

the Spiritual fire was burning in the hearts of the people. Such

phenomena(Donald A.Mc Gavran,1980:187) are called spiritual gifts” or

“charisma” depending on God’s grace and gifts. The Bible said that “

when man inherited only condemnation and death, because of his sin,

God by His free Grace and Gifts gave righteousness and life” (Rom,

5:15-17).

All Spiritual gifts were valid but not all are

equally good. Every gift is justified in the measure that is

contributes to the faith and the knowledge, peace and order, of the

church , and must be exercised with a deep sense of responsibility of

God. The wonderful work of the charismatic movement is the stress of

the Holy Spirit releasing the gifts of the people . Each member has

talent an ability . The Spirit of the Lord is working through their

abilities.

There were three times broken spiritual awakening in Mara

Christian community, the first was taken in the year of 1956, the

second in 1962, and the last in 1964. The result of these spiritual

awakening were enforcing to love neighbor an to share the gospel to

the near and the outreach land. Therefore, Mara Christian started to

work mission in 1966. Mission Board has decided to send some of

55

evangelists to the nearest area, Especially Khumi land 1966, Maru

field in 1969, Dailemro field in 1970, Asho mission field in 1993etc.

The main text of the Bible are: According to the

Gospel John 3:16.According to the gospel Matthew 22:39, and the Great

mission Matthew28:19-20. These are the foundation of mission work

among the Mara evangelical church.

Slogans are :

- Without sending missionary to outreach the church is dead.

- Without having missionary minded the believer is deceiving

him/herself .

- Loving inaction is serving in God’s works.

- Saving lost soul is fulfilling the unfinished task of Jesus

Christ.

- Giving is better than receiving.

These slogans effect every person in every local church

after they have been received by the Holy Spirit . The congregation

believed that God really assigned to us preach the gospel to the whole

nations, if we refused this task, “If I forget you , O Jerusalem, may

my right hand forget it’s skill, may my tongue cling to the roof my

mouth, if I do not use my togue to preach the gospel”(psalm137:5-6).

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All these Bible passages push to the darkness place of

unreach land which is dominated by evil powers and there is no human

right at all and there is never born justice and peace in that land.

D.2 Motives of Mission

God’s motive is found in His love. The love of God is the

one adequate motivation for the Christian likewise. Paul found that

the love of God constrained us (2 5:14). The missionary who goes with

such motivation has adequate power for endurance and for completion

of th emission on which he is sent .Motivations is dependent on the

enthusiasm of the missionary as a natural sense of humor sympathy and

pity, called out by the presence of sufferings, has sent many

missionaries to places of need.

Some people believed that mission motives is necessary

for the believers regarded it is one duty in obedience to the command

of Christ. The most important is ambition to see the church planted in

every mission field.

D.3 Goal of mission

The grand strategy of mission derives from the commend of

the Lord Jesus Christ “Go ye into the world, and preach the Gospel to

every creature” (Mark 16:15). The life of every Christian should in

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some way contribute every day to the fulfillment of this order, which

has become known as the great commission of the church.

The goal of mission will be reached with end of the age of

mission .In sending out his witnesses into the command part of the

world (Acts1:8). This work is not an ending and it is not only for

telling and command of the Lord but also the backward look from the

end of the age see every kind of people and nation repented in the

multitude redeemed by the blood of Jesus Christ .

There is ultimate goal beyond the scope of this age .

The present age of mission is an integral part of God’s plan for all

history as the prayer taught by Jesus Christ , Thy kingdom come and

Thy will be done on earth as it is in Heaven(Matthew6:10). The kingdom

of God is now imperfectly seen in our midst, and even the end of this

age will fall short of the realization of this great goals.

D.4 The Preparation for Mission

God planned our salvations from the foundations of the

world. He called Abraham to be the founder of the nations through

Christ , and God had planned for Joseph to become leader of Egyptians.

God also had already planned to save people through his beloved Son,

Jesus Christ.

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In the New Testament we see that Jesus disapproved of those

who did not give for thought the five irresponsible virgin, the

servant who did not more money, and the man building a tower. These

were planned by God Therefore, when Jesus commissioned the seventy, he

set out for them a detail planned of campaign, defining the objectives

describing their tasks briefing on their behavior defining the

objectives describing their tasks,briefing on their and then

evaluating with them their success when they returned.

Paul knew he was called to go as missionary to the

Gentiles and planned accordingly. He found it necessary to modify his

plan at short notice for time to time and one of his far reaching

plans in fact was to go to Spain (Rom12:25).

The main target for the Mara Evangelical church is as follow

- To seek the lost people

- To bring them to the church

- To make them disciples

- Makers of disciples

Before starting mission work there is forecasting planning ( Robert

N. White, 1981:24), fund raising, training drawing budget program

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resources in the church and outside the church Boa d of mission had

taken all these responsibilities.

D.5 Selecting the missionary

Board of mission will be drawn up by a programmed committee

and local Church Mission Board committee will be taking all works and

may be using different methods depending which the most relevant to

each church and it’s context, each church must have a programme and

selected the fittest of missionary to sent outreach land Mission

department secretary will be signed to do the paper and it is to place

in a New paper or hanging on the wall of hall, Office Notice Board.

This advertisement will be sent to all local churches . The applicants

who committed to God will be chosen by mission Board.

D.6 Training the missionary

The applicant must have completed as the

requirement of the application and incomplete application will not be

considered. If a person who has applied and fulfillment all

requirement will be selected by mission board and send to training

center within 2 years or 3 years . After finishing studied the courses

of church planting and missionary activities he would send to field

where the church has planed to send him. The purpose is to perform

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their jobs objectively and prepare themselves for winning the lost

souls. This training courses can live a lot of ideas , knowledge , and

vision for the betterment of the people in the fields and after wards

their vision will become true in the future.

Without training a young person to send mission

field will not be successful to plant the church and he can bring

problems to his mother church and family.

D.7 To survey the mission Field

Mission secretary is elected by Assembly and Mission

Director appointed by Assembly, both of them are working in the fields

as well as in the church .Firstly, Director of Mission will survey the

field where is located, the population .Groups of people , culture and

social life. After that mission Secretary will recommend upon the

agenda who moves it up to mission Board and to report Assembly , the

highest decision maker. Without surveying the fields available it on

missionary will not be sent to that place.

D.8 Fund raising

The Assembly forms local mission board to be responsible for

mission fund raising.The mission board uses all available means and

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methods to raise the mission field, here some means adopted by the

mission board.

D. 9 Fund raising systems are:

1. Target system

The committee sets a mission target for all members every year. In

2000each member is targeted a minimum amount of Ks.100. That means a

house-hold of six members family will at least contribute Ks. 600 per

year toward the mission Fund.

2. Envelope system

Missionary envelopes are distributed to the members of the church and

are collected once a month.

3. Missionary tent

Tents are built at the gates of the village. Everyone who

arrives back from fields drops a certain a mount of what he/she

brings.

4. Mission firewood

Firewood is used for cooking in Maraland. Firewood tents

are built near the gates of the village. Everyone who arrives back

from firewood collections sets stick of firewood into the tents.

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5. Handful of Rice

Before cooking a handful of rice taken and put into

missionary rice box or container which were made by local mission

board to give all families in each church members. It is believed that

by taking a handful of rice from what they are going to cook for a

particular meal and by doing so, Jesus is believed to dine with them.

It is collected twice a month and the sale proceeds go to mission

fund.

6. Missionary Chick or Pig

Every year each family sets aside a chick or pig for

mission fund .Collection is made from time to time. Occasionally there

are some families who donate their cows, mithuns horse goats an

buffaloes. Which are sold on auctions system.

7. Missionary Traps

Mission traps are set in the forest under the supervision of

the local mission board. Rapped animals and birds are sold for the

mission fund.

8. Mission Meat

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Any family or member who slays or shoots the animal sets

aside certain portion of meant and is sold for mission fund.

9. Missionary Farm/ Field/Garden

Many families set aside a particular plot of their farms,

fields and gardens for mission fund. In some village the Local mission

Board has her own farm, fields or garden. All crops and harvest from

there go to the mission fund.

10. Missionary Labour

A day or two days is set up to work for mission fund. All

the days labour wage to the fund . Likewise, the government workers

also set aside particular day wage for the mission fund.

11. Missionary hand work

One particular Sunday is set apart to contribute the

different kind of hand works according their profession by all members

of the year.

12. Missionary Talent

Each family or member is given a certain amount of capital

at the beginning of the year which will be brought back to the mission

board with the increase at the end of the year.

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13. Missionary Tea stall

Under the supervision of the local Mission Board , a tea stall

is opened and is operated by the Christian women fellowship. The

incomes goes to the mission fund.

14. Pledge Card system

Missionary finance campaigns arte organized local church wise

or pastoral area wise or presbytery wise. The participants pledge to

contribute a certain amount of money towards mission fund which will

be paid to their respective local mission board at the end or before

the years.

15. Missionary Ark

This is not a regular practice. It is usually organized by the

Central mission Board. A missionary Ark Made of wood, is carried from

village to village asking donations for missionary works by group

which is called “Missionary Ark Gospel Team.”

16. Sponsoring Gospel workers

Any family or member is welcomed and encouraged to sponsor

any Gospel worker through Mara Evangelical mission. To sponsor one

Gospel workers may cost Kyats thirty thousand or more per a month. All

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contributions are made in kind of voluntary basis. The total budget of

the Mara Evangelical mission of 2012 amount is Ks 8000000%.

E. Mara Church and Her field

The church in Maraland was silent for many years in mission

work due to the lack of mission spirit but the experiences of revival

in spiritual awakening the spirit of mission among Mara believers to

work mission both in Maraland and among the non Mara speaking People.

The first meeting of mission Board intent to send missionary to Khumi

Field.

1. Khumi Field

Khumi field means “ humankind” is a tribe living in Paletwa

Township southern Chin state . they belong to the Chin family speaking

their own Khumi dialect. They were quite back wark people and most of

them are animists. Some adhere the philosophy of Budhism due to the

influence by th eRakhine or Arakanes people who are strong Budhists.

The beginning of the evangelistic work among the Khumi goes

back to the 1930s, but there was no recorded of church planting till

1935 was found. When the Anglican missionary Rev.Francis came into

the Khumi and in 1925,(Lai U Fa chhai, 35), the two Mara Missionaries

made an agreement and from that time onwards, the Khumiland has become

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mission field of the Anglican church,then the Mara missionaries no

longer went ot the Khumiland for their mission.

By the hard labour of the Anglican Missionaries, many

Khumiwere won over to Jesus Christ. Mara mission board also had sent

the first missionaries to Khumi field, They were Mr. Sotha of Dawlei

and Mr. Reha of Chakhai village , in 1966. After serving the lord in

three months among Khumi people, they were rejected by Anglican

Church. They returned back to Mara church.

The Mara nissionaries has gotten some of Khumi coverts, they

were added to the Anglican church community. But later the Anlican

church could not afford the follow up programmes to the new coverts,

by the Mara Missionaries of church. Thus the Anglican church gave way

to the Mara church. Thus the Anglican church gave way to the Mara

church to look after her sheep and plant her own church. The church is

now planted under the name of Khumi Evangelical Church. (MEC,Assembly

ei {33} Petei{A} mission report 5 May 2003’15).Now the Mara Church

establishes 17 churches with 1578 believers and five primary schools.

There are ten missionaries in the Khumi field.

2. The Dailemrochin Field.

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The Dai lemrochin people belongs to Kanpalet Chin

family. They are different clans with their own dialects. The name

Lemrochinis named after the lemro river. They live along the banks and

hill of the lemro river. It is located in the southern Chin state and

the north-eastern part of the Rakhine state. The land is

geographically divided into two parts; the upper lemrochin and the

lower lemrochin. The upper people are very conservative animists and

the lower are both animists and Buddhists.

Rev.Thlachhau of Sosai village was the first missionary to

Dailemrochin field in 1970(Hc. Bizo’s 40 years mission journey,

2002:9). He launched to kidaw village on 23 April 1970. The first

converted of Dailemrochin was Mr. Kang Lung of Kidaw. The first

converted women was Mrs. Send Tin in 1975. The first church building

was erected by Kidaw village on 30 November1975, In 1977 onward, the

church was a growing year after another and there was anniversary of

25th celebration at Hmutnu village and Dailemrochin field which was

led by pastor of Mara church.

Dailemrochin is themost responsive field among the

evangelical Mission fields. The first missionaries translated hymns

into their language and now the New Testament translation is being

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mobilized into their language, and now the New Testament translation

is being mobilized into their language.

Now ,there are 20 churches bulding, 4 primary schools

and 1800 believers. Here are the names of workers in the lemrochin

Evangelical church.

3. Myo field in Myanmar

In the same year in which the Mara Evangelical sent her

missionaries Maru field and she also sent two missionaries to Myo

tribe in Rakhine State in Myanmar. Today there are ten missionaries

( including native workers ) are working for the kingdom of God.

4. The Mru(a) Vako field

The Mru land is located in the northern part of the Rakhine

state in the five townships,Via,Pungnakyun Kyuaktaw, Bututaung, Ralet-

aung and Maunglawtownships bordering the Bengladesh. They are

traditionally strong exists but many become asherents of the Karama a

tribal religion appeared very recently 1980s(MEC Assembly report,

Mission Dept February 1981).

We first could not discern the Myo and Mru People .We though

them as the sattle tribe but later we came to learn that they are

different tribe with diverse dialect thought they seem very close to

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each other. The Mara church is the first missionary an pioneer to the

Mru tribe.

Now many Denominations enter into this land since 1980s, here

are some churches working in th eMru Field.

1. Mara Evangelical church

2.The evangelical free church

3.The self-supporting Karen Baptist Home mission

4.The Anglican church

5.The church of Jesus Christ

6.Independent Church of Myanmar

7.Kachin Bapatist church

Mara Evangelical churchis whole-heartedly

working here for many years. There are now two churches building, 510

believers and 7 workers in the field

5. The Ashochin Field

The Ashochin is newly surveyed field in the Rakhine

state. The Ashochin belongs to the Chin family. As they live among the

Rakhine peole, they are influenced by the Rakhine culture and belief.

So, they adhere the Buddhism and some of them still remain as

animists.

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The mission to the Ashochin did not begin with the Mara

church. There are many denominations working among the ashos before

the Mara starts the Mission . It is Evan. Chhaitu whose spirit and

vision awakened the Mara people to start mission work in Ashochin

field in 1990s.He himself went there and made survey though he did not

understand neither Burmese nor the Asho Dialect. ( Mara Evangelical

church, Assembly Executive, Taubu(A) March3, 1996:27). The first

missionary to Ashochin was Evan.Chhaitu arrived at Kanlet village on

24 september1995. Now there are 57 converted by the Mara church but a

church has not yet be built. Here are our missionaries working in this

field.

6. Chinpo Field in Myanmar

Chinpo field was started in 2002 by four

missionaries . At the present there are 7 missionaries in this field (

including native workers) by the grace of God two of workers are the

native people in this field

Conclusion

Mara is one of the chin tribal groups and has different dialect,

culture and belief. In the olden days, they were called head-hunters

by the Missionaries. They trusted in god who ,they believed, can give

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punishment or Blessings. They gave honor and respect to their gods

through celebrating feasts.. By the grace of God, Christianity came

into the Maraland in 1907, therefore, some of culture and feast were

lost because of believing God, Mara church is celebrating Maraland

Gospels Centenary in 2007. Through such kind of activities it is

claimed that 99%of the Mara people are Christian in 1957. Mara church

was already celebrated her Gospel Golden Jubilee in 1957.

After that spiritual awakening was broken among Mara

churches and have compassion to the unreach people. They wish to share

the Gospel to their neighbors. The whole Mara congregation was revived

and have strong faith during the time of 1960-1968. And then Mara

church sent missionaries to Khumi region in 1970. From that time

onwards Mara church was very active in mission works and have

different kind of fund raisings.

The activities of church and her mission works were

managed by the Pastors. Mission Secretary and Director of Mission were

elected by Mara Evangelical Church Assembly for four year term.

Unfortunately Mara Independent Church was spitted from

her mother Church, Mara Independent Evangelical Church in 1970s. There

were conflicts and confrontation among pastors, church leaders youth .

Beside, Mara Evangelical church leading who were the first generation

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of Mara Christian groups were uneducated and untrained Pastors,. By

the Grace of God, the second generation of Mara Christian leaders

were emerged from Theological Seminaries and Mara churches were

reunited again in 1986.

The Mara Evangelical Church has been revitalized that

it has conducted Disciple Training, church Planting , Missionary

Training since 1980. After two churches work together in one

denomination, the church and mission works were revived again. Mission

secretary and Director were chosen by the Mara Evangelical Church

Assembly. They have dedicated their lives to God and mission works.

They are looking for mission partnerships in Myanmar and abroad. We

pray that Mara church and her mission can be extended to the whole

Myanmar and the whole world. In addition to this we pray that Mara

Church will become a healthy church.

Having studied the church and mission of Mara

Evangelical church, I find out the following facts which are essential

to understand the real situation of Mara Evangelical church.

1. Mara Evangelical Church does not have a clear vision and

mission statement. Therefore the Church must have a written

history of Mara and her mission.

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2. Mara pastors are well equipped with theological education, yet

they are not well prepared to participate in mission works and

for financial responsibility. The church should organize

leadership training program occasionally . It is the key to

church leadership and workers for missions .

3. There are more than 10 denominations in Maraland, and they are

not other tribes but the Maras.

Therefore the author mentioned the following

recommendation so that we can have a healthy Church and fruitful

holistic Mission.

Festival

The Mara Youth should be well informed about the

traditional festival and culture. We should retain our traditional

culture to glorify the name of God. Gospel will be preached during the

time of festival. It is one method of spreading the Gospel to non-

Chiristian.

Missionaries Training

The church must empower pastors to become effective

leaders of the church. Mission Secretary and Director of Mission also

must have planning .After traning programs we have such as Church

74

Planting Traning , Evangelism Traning. Bible study and Healing

ministry, we should have other long-term and short-term planning as

well.

Financial Problem

Financial Management is one of the vital important

matters in mission fields. At present, our mission depends on yearly

contributions of the church . so there is no financial guarantee for

the next year. Therefore Mission Board should plan such land of long-

term plan, animal farm, rice plantation tea plantation.

Ecumenical dialogue with partners

So far, The Mara Evangelical Church has executed its

mission program by itself alone. Although we have many problems in our

mission program, we do not know how to solve these problems . Unless

we have partnership with other denomination around the world, our

problems in mission will never be resolved through our mean and ways.

So I strongly recommend that Mara Evangelical church must try to have

partnership with other denomination around the world, so that we may

be able to solve our problems with the help of this partnership

program.

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75

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