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A Study of the Cultural Factors in the Foreign Misssions Thinking of the Mizoram Presbyterian Church

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A Study of the Cultural Factors in the Foreign Misssions Thinking of the Mizoram Presbyterian Church A STUDY OF THE CULTURAL FACTORS IN THE FOREIGN MISSSIONS THINKING OF THE MIZORAM PRESBYTERIAN CHURCH BY ZAICHHAWNA HLAWNDO A thesis submitted to The University of Birmingham For the degree of DOCTOR OF PHILOSOPHY School of Philosophy, Theology and Religion THE UNIVERSITY OF BIRMINGHAM June 2011 I University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Abstract This thesis on the interaction between Mizo traditional culture and Christianity proceeds in the following five steps: Firstly, Hnatlang practices are introduced, analyzed and identified as the principle of Mizo pre-Christian socio-cultural, political, economical, and religious development. Secondly, it is argued that the Mizo nation embraced and appropriated Christianity based on the cognitive framework of Hnatlang which, in turn, shaped their understanding of church and mission. Thirdly, it is proposed that a profound process of indigenous ―translation‖, namely, by giving Hnatlang a central place in Christian understanding, was the major factor of indigenous church growth. This interpretation challenges the perspective that church growth in Mizoram was simply the fruit of the missionaries. Fourthly, it is shown that the application of the Hnatlang principle in the mission work of the Mizoram Presbyterian Church outside Mizoram led to significant friction and cultural dislocation in the (non-Mizo) target cultures in which the Mizo-s are agents the new ―European missionaries‖ in India (Mizo missionaries act in the same manner as most of the European missionaries). Finally, the thesis offers a theological and missiological critique of Hnatlang practices. II This thesis is dedicated to my loving parent Thangthuama Hlawndo and Bawihkimi Bawihtlung who brought me up in a Christian family continuing their support with a fervent prayer and valuable advice till today. III Acknowledgements This thesis could not have been completed without the help and encouragement of a large number of people. Time and space allows me to mention only a few of them. Firstly, I am greatly indebted to my Supervisor, Professor Werner Ustorf, Chair of Mission at the University of Birmingham. Under his expert supervision, I have not only greatly broadened my theological and missilogical knowledge but have managed to write a thesis which conforms to the challenging academic writing conventions of the UK education system! I wish to thank him for his guidance, advice and critical comments at each stage of the writing of this thesis. I am grateful also to the many theologians, missiologists, church leaders, church members and missionaries who have imparted to me their knowledge of Mizo traditional cultural practices and have provided me with a strong insight into Mizo Christianity in general and into the Mizo Presbyterian Church in particular (and its foreign missions). I would also like to acknowledge the great help given to me by foreign mission field‘s native workers and native Christians in sharing with me their experience of mission ministry, Christianity and about the Mizoram Presbyterian Church foreign mission endeavours. I am also profoundly grateful to two organizations for providing financial support during the period of my studies: the Presbyterian Church of Wales and the Church Mission Society. Several individuals also provided financial support. These include: Mr. Dean Vandermey, Executive Director of Set Free Ministries, Mr. Matt Howell and Revd. Lalrodinga Colney, Chairman of the Restoration India Mission. I wish to express my deep gratitude for their concern for my study as well as my family. Professor Martin Stringer, Director of Education, College of Arts and Law, University of Birmingham helped me to obtain funding for the empirical study reported in the thesis. I owe much to him for his generosity and tireless effort in helping me to secure this funding. My thesis title is the outcome of this crucial empirical study. Special thanks goes to my wife Rohlupuii Hmar and to our five lovely daughters who have given me both moral and prayer support throughout my research and writing period. I am also grateful to my friends Rob Coleman, Richard Postma and Joshua Gelatt who helped me to proof read my thesis. Last but not least, I thank God who gave me the privilege of doing this research. I recognize that the opportunity to study for a PhD came through His divine goodness and providence. He has led me to this point on life‘s journey, providing financial support in times of need, assisting in times of adversity. He has been my light in the darkness, wisdom in uncertainty and encouragement in times of discouragement. As a loving acknowledgement of His grace and Fatherly care, I include in this section my ―story‖ to date. My mother‘s fervent prayer, requesting God to make one of her children a missionary, often reverberates in my mind. I also often hear my loving father‘s challenging and valuable words of advice, ―My son, seek first the kingdom of God and his righteousness‖. IV I was born and grew up in a good Christian family - my grandparents were so-called ―converted‖ Christians. I was the middle child of eight. I grew up in a communal and friendly Mizo society, with lots of friends and I spent most of my time with those friends. However, the negative influences which often affect young people and my early friendships turned my life down a path of darkness, which consequently hampered my Christian life, personal behaviour as well as my education. God answered the untiring prayer of my parents. Jesus called me when I was in a bar in December 1985. I went to a church immediately and prayed. I could not hold back my tears. Acknowledging my sin and repenting, I decided to give my life as a sacrifice in God‘s service and accepted Jesus Christ as my personal Lord and saviour. Reconciliation with God and with my loving parents as a new son brought an astonishing new peace and happiness into my life. That very night, I witnessed the wonderful love of God. But, I had not yet realized that that very night God had answered my parent‘s prayer and that I would soon become a missionary. In April 1986, I received a letter from my sister informing me that she had submitted an application for the job of a missionary, on my behalf. Though the move had been taken without my input, I felt that this opportunity could be God‘s providence. Finally, I went for an interview and I was selected by the Synod Mission Executive Committee to be a missionary in the Cachar Mission Field. I learned the native language within a short period of time - now I can witness the gospel to them in their native language. After nearly four years of missionary ministry, the Synod Mission Office called me back in 1990 to Mizoram to undergo one year of missionary training at Aizawl Theological College. This training proved very important for later missionary work. I attained a good result, getting the highest position among the trainees. This training helped me to develop academic skills and to focus my mind on more intellectual matters. I am extremely grateful to my wife Rohlupuii who encouraged me to continue my study, despite the growing burden of an ever-increasing family. In 1993, Professor Zatlaia, the then Principal of Hrangbana College, was gracious enough to allow me to study Pre University in Arts and admitted me as a private candidate while working full time missionary. The desire to get a higher degree and the endless desire to acquire knowledge took me further after finishing and I spent another three years completing a degree of Bachelor of Arts at the same college. My aspiration to get a secular higher degree for the purpose of the Gospel ministry was almost fulfilled, but the practical desire to equip myself for mission work and to advance my knowledge of theological and missiological matters still remained. After working 14 years in different cultural backgrounds, my considerable missionary experience deepened my heart‘s desire to pursue missiological study. In August 2000, I was admitted at Calvin Theological Seminary, Grand Rapids, MI, USA to study for a MA degree in Mission. My academic study of mission began in the capable hands of Dr. Ruth Tucker, Dr. Garry Bekker and Peter Tuith. I am grateful too to Rev. Richard Systma, Dean of International Students, Calvin Theological Seminary, and Rev Carolyn Wharton, the then Pastoral Care Supervisor, Calvin Theological Seminary, who in times when the study of theology and missiology did not sit so well with my poor English language background, helped me and encouraged me so much during my study. V After completing the MA, I went back to India to resume my job as a missionary to do mission work, particularly in urban church planting. I received a posting at the Scottish Church College, Calcutta city, where Alexander Duff, a well-known Scottish missionary had established a mission in 1830. After doing three years practical work in this area I got the opportunity to study for a PhD in Theology and Religion at the University of Birmingham. I do firmly believe that God has a final plan for my destination, to improve my knowledge, skill, and wisdom, tools to be used to further illuminate the glory of His name and to extend His kingdom.
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