A CRITICAL STUDY ON CHRISTIAN MISSION WITH SEPCIAL REFERENCE TO PRESBYTERIAN CHURCH OF MIZORAM By Lawmsanga A thesis submitted to impartial fulfilment of the degree of Doctor of Philosophy University of Birmingham Department of Theology and Religion January 2010 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties.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. SYNOPSIS This thesis is an attempt to construct a relevant Mizo theology of mission in the Mizo Christian context in Mizoram. The author has drawn theological hermeneutics from the interaction of the Gospel and Mizo traditional religious and cultural elements such as the concept of God-human-world with the aim of reinterpreting them to reconstruct a Mizo Theology of Mission. Methodologically, the author mainly used the postcolonial approach and synthetic approach to explore the interaction of the Christian mission brought by the western missionaries and the Mizo traditional religion and cultural practices. Firstly, relevant Mizo religion and cultural elements, which will be utilized, are introduced with a brief interpretation. Secondly, the study explores how, as a result of the Colonial rule and the Mission enterprise, the life of the Mizo society was changed in both constructive and destructive ways. In one way it liberated the Mizos from unjust social and cultural structures in various ways. On the other hand, they started to develop the idea that all that is associated with Mizo traditional religion and culture as pagan, profane and secular and not fit for newly Mizo Christians. Thirdly, the author outlines the way in which the accommodation of Mizo culture has been taking place through the revival movement, to re-establish a lost identity. For instance, the rediscovery of the value of Mizo poetical words in Mizo Christianity is a radical paradigm shift because it is a complete change to the view of Mizo poetical words, which had been totally rejected as anti-Christian elements and marginalised as godless. These poetical words are being retrieved and used to compose Mizo indigenous hymns for praising God. In reinterpreting and reclaiming the traditional i elements, the Gospel and Mizo culture have enriched each other. Fourthly, the study shows that the impact of western theology has been so great that it has captured the whole theological norms of the Mizo mission. Theologically speaking, dialogue between Christianity and other religions is seen as unchristian and is totally rejected. As a result, the strategies of the Mizo mission are threefold, namely converting, saving souls and church planting. Since the western evangelical exclusive theology which the Mizos inherited from the missionaries can no longer cope with the present context with all its problems. The time has come to develop a relevant Mizo theology of mission which will address the present reality by taking seriously the social, economic and political problems for the transformation of the society. Finally, it is shown that to construct a relevant Mizo theology of Mission, the Mizo Christians must critically analyse their past religious and cultural traditions with the purpose of rediscovering and discerning the revelation of God. This will re-root the Gospel and contribute to ‘a theology of mission from below’ which addresses contemporary realities and fosters participation in ‘Missio Dei’, in building the reign of God here and now. It is hoped that this study will contribute a new and relevant theology of mission to Mizo Christianity in Mizoram. Total words: 79896 ii ACKNOWLEDGEMENT ‘Hold on to the instruction, do not let it go; guard it well, for it is your life. Then you go on your own way in safety, and your foot will not stumble’ Proverbs 4:13; 3:23. Upon the completion of this study, First and foremost I want to thank the Almighty God for the unfailing grace and love for granting me good health in body, mind and spirit to carry me through the journey of this academic research. Secondly, I would like to give my profound gratitude to my home church, the Presbyterian Church of Mizoram for granting me study leave from the faculty development of Aizawl Theological College (ATC), Mizoram, India. My special gratitude also goes to the Council for World Mission, London, the Presbyterian Church of United States of America (PCUSA) and the Presbyterian Church of Wales for their generosity in putting resources together to enable me to pursue this study. For this academic work, my supervisor, Professor R. S. Sugirtharajah, Department of Theology and Religion, University of Birmingham deserves special thanks for his guidance and support. I would like to acknowledge my heartfelt gratitude to Mr. Edmond Tang, who gave me new insights and shaped my thoughts, without his supervision this work could not achieve this level. My profound thanks go to my examiners, Dr. T. Jack Thompson, Director, Centre for Study of Christianity in the non-Christian World, University of Edinburgh and Dr. Garnet Parris, Director, Centre for Black Theology, University of Birmingham, for their valuable comments and suggestions. I am very grateful to Mrs. Chris Stonehouse, an English teacher in iii Birmingham, who has devoted much of her time in reading my work and do suggesting corrections to my English. I also express my gratitude to Maggie Dennis, Warden of Asbury Overseas House, Birmingham, Rev. Dr. Dan & Sue Beeby, Rev. Edward & Rosemary Williams of Malvern, who have all shown their love and care by helping us in many ways during my studies. Furthermore, thanks to my friends Rev. Ngurliana, Lalhruaitluanga Ralte, Rev. Dr. Lallawmzuala, Rev. Dr. Vanlalthlana (RIP), Rev. Dr. Vanlalchhuanawma, Rev. Lalfakzuala, Zaichhawna Hlawndo and others for their valuable support in my research work. My acknowledgements cannot be concluded without mentioning my dear and loving wife, Mamuani and our children Maruati, Fela and Rema for the patience, love and support I have received from them. They have always prayed for my study and provided the warmth and comfort I most needed, especially in times when I became frustrated with the research work. Lawmsanga University of Birmingham Edgbaston, Birmingham B15 2TT United Kingdom iv ABBREVIATIONS AAM Arthington Aborigines Mission AIC African Initiated Church ATC Aizawl Theological College BMS Baptist Missionary Society CWM Council for World Mission ISPCK Indian Society for Promoting Christian Knowledge MPC Mizoram Presbyterian Church PCUSA Presbyterian Church of United States of America SAIACS South Asia Institute of Advanced Christian Studies SCM Student Christian Movement SMB Synod Mission Board SPB Synod Publication Board SPCK Society for Promoting Christian Knowledge TRI Tribal Research Institute UTC United Theological College WCC World Council of Churches YMA Young Mizo Association ZBC Zoram Baptist Church v GLOSSARY Ai A religious ceremony on the hunter’s behalf to enable the spirits of a dead person and animals killed to accompany him towards pialral. Bawi A slave, a bondman, a vassal. Beirual A special united effort to win converts. Chai The name of a dance in which young men and young women form a circle round a man who serves out rice beer, and others who play a drum and beat the horn of a gayal. Chapchar kut The name of the Mizo spring festival held between the cuttings and the burning of the jhums. Chhinlung The name of the mythical rock from beneath which the progenitors of the present Mizo races are said to have come out. Fanodawi A communal sacrifice to god at the time of cultivating. Harhna A revival, an awakening. Hla A song or poem. Hlimna Joy or happiness. Inthawi Performing sacrifice. Kawngpui siam A religious community sacrifice asking god to bless the village. Kelmei A tuft of goat’s hair. Khua A village. Khuang A drum. Khuangchawi The name of the public feast given by chiefs and other well-to- do Mizos. Khuanu A poetic name for God. Khuavang The name of the guardian spirit. Kut Festival Lal A chief vi Lam To dance, to drill, and to spin. Lengkhawm/ Gathering together for singing fellowship. Zaikhawm/ Mual inkhawm Lusei Lusei is one of the names of the tribes in Mizo community from which the English word ‘Lushai’ is derived. Mihring Human being. Mithi khua Dead man’s village. Mizo Literally means highlander. Pathian God or a Supreme Being. Pialral The Mizo paradise. Puithiam A priest. Ramhuai An evil spirit. Ramhuai bia Propitiating evil spirits. Rui Intoxicated, to be drunk. Sakhua An object of worship, a god of the spirit who presides over the house or household. Saphun To adopt a new religion, a proselyte or a convert. Thangchhuah The title given to a man who has distinguished himself by killing a certain number of different animals in the chase or by giving a certain number of public feasts. The wife of such a man also shares his title. Tlawmngaihna To be self sacrificing, unselfish, self-denying, persevering. Zawlbuk The large house in a Mizo village where all the unmarried young men of the community sleep at night. Zawlnei A prophet. Zirtirtu A teacher. Zosap A white missionary. Zu Rice beer. vii viii MAP OF MIZORAM ix TABLE OF CONTENTS Synopsis i Acknowledgement iii Abbreviations v Glossary vi Map of Mizoram viii INTRODUCTION: RESEARCH RATIONALE AND METHODOLOGY 1. Purpose of the Study 1 2. The Research Questions 2 3. Methodology 3 4. Scope of the research 12 5.