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 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.

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 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 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.

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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.

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.

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 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 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)

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 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 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 19 th 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 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.

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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 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

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 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 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.

5. Language

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 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.

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

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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

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 Mara society. In every villages there were priests assisting the

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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 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.

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 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.

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

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

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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, 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

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 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 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 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

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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 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 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).

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 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 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 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:

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 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)

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 )

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 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 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 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

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.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

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.

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 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.

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

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

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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 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.

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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.

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 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.

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 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)

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 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.

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 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 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

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 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 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).

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

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 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

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;

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).

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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

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

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 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 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 .

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

29
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.

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

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 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.

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;

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.

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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

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

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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.

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

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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 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

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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 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 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

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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

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).

36
 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 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

37
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.

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

taken all these responsibilities.

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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 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.

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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 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.

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

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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

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

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 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.

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

mission of 2012 amount is Ks 8000000%.

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 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 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

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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.

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 25 th 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

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

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 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 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

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 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.

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

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.

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 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 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

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.

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 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.

BIBLIOGRAPHY

Bizo,Hc, “Church management” Report presented at Westhill College

Birmingham,1992,p26.

Fachhai,Lai U, Maraland from war like land to Missionary; Saiha:Lorrain

Memorial Press,1986,p51

Foxall, A.B.”Annual Report.” Lakher Pioneer Mission,1963),p34.

Go Za Kup,Abolation of Bawi system in Mizoram. Aizawl:Aizawl press,2001),p

147.

Ngun Cung Lian. “Maraland,” http://www.maraland.net.com20 December 2006.

Parry,N.E. The lakhers,London:Macmillan,1932),p52.

Choza,Vachhei, Mara Deiva Bulletin6,1987,p19.

Bosch,David, Transforming Mission Marknoll:orbis Book,1991,p11.

Mackenzie,A. North East Frontier ,Aizawl Press,1979,p330.

Hlychho, Thyla,” Assembly minutes” Siaha;ECM,2004,21.

Johnson, Robert G; History of the America Baptist Chin Mission.Valley Forge:

International Ministries,1998,p590

Maiki.C, Voice of maraland ,Banglore:Zion Press,2003,p9-10,.

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Phun Kil, Mission Director,MCM. Interview by author, yangon. 25 September

2006.

Siama,L.B “ Report of General Secretary to the 34th General Assembly.” Peite,

Independent Church of Maraland,Krizypa Chiami,Serkawr,India: Independent

Church of Maraland,1973,p5

Sakhong,Lian Hmung,”Religious and Politics Among the Chin People in Burma

(1886-1947).”Uppsala:Uppsala University,2000,p276.

Nohro,N.C. The lakher missionarie and former leaders,Saiha:Evangelical

Church of maraland,1986,p17.

Mokia, S, Mara Awnanopa thati,Saiha,LLM,1981,p25

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