The Baptists of Nagaland

Life in Nagaland Before Baptists Arrived

Religious life

There has been an attempt to claim that the religion of the Nagas was inherently biblical before the arrival of Christian missionaries. “The Konyak Nagas recognized ‘a deity of highly personal character associated with the sky more than the earth’ who ‘stood above all others.’”1 “The Naga also had prophets who arose among them from time to time.

An author named Phyveyi Dozo, himself a Chakesany Naga, describes one prophet, a woman named Khamhinatulu, believed to have lived in the 1600’s. Dozo claims that Naga culture featured amazingly biblical customs such as the erection of memorial stones at special places, ‘first fruit’ offerings, blood offerings, holy animal offerings, eating unleavened bread, ear boring, keeping sacred fore’ burning continuously, special regard for the number seven, harvest feast, and the blowing of trumpets after harvest!”2

Although many of these practices of the Nagas seem strikingly similar to the biblical customs of Israel in the Old Testament, a closer like will reveal otherwise.

He (Edwin Winter Clark) was told that an enormous rock, standing vertically and alone and in which dwelt a mighty influential spirit, was up there, and no one must pass that way. Clark kept to the ridge, and to the amazement of his attendants walked back and forth unharmed before the sacred boulder.”3

This encounter the missionaries had with the “sacred boulder” would indicate that the memorial stones of the Nagas represented something entirely contrary to the memorial stones of God’s people in the Old Testament.

There were many religious practices or the Nagas that served as a “dynamic equivalent” or cultural key to prepare the way for the missionaries. “The Ao’s define sin as ‘unclean,’ ‘foul,’ a ‘stain,’ a ‘spot’ and greatly abhor anything they denominate sin. They live in great dread and fear of it, and cleansing of sin is costly in sacrifice and time. Atonement for sin among the Ao’s costs something, and no strong argument is required to convince them of personal sin and the need of salavation.”4

Among the Ao tribe there was a folklore story about a tree of life. Two boys went fishing and began to boil their catch. They used a leaf from a nearby tree to stop the hole in their bamboo pot. The fish were revived after being put into a boiling pot of water.

To find what caused this unusual happening the boys used a different type of leaf as a stopper and boiled the fish. After the fish were boiled the other type of leaf was replaced. When the boiled fish were put back onto the pan they were revived. Soon the tribe of boys began to flourish due to the leaves that heal. Another tribe was angry and killed all of that tribe except one small boy. The boy did not know the secret of the healing and thus the “tree of life” was lost.

Religious festivals and celebrations played a major role. Some of the occasions for religious festivals were; change of season, worship to Deity, secure good crops, worship and sacrifice at sowing time, demon worship to avert calamity, worship of mountains, worship the village, worship at the skull tree and others. “These worship rituals are a process of cleansing before god, making things worthy, asking god to bless them again, asking god to take away these intrusions (curses), from the community.”5

“The Naga animism has had a great influence both on social cohesion and on the development of the individual’s character.”6

This tribal animism may at first glance appear to say that the early missionaries would have difficulty bringing the message of Christ to a people of this religion. According to Mrs. Clark this was not the case. “Religiously, these hill people south of Assam. Not being grounded in the old systematized religions of the East, and having no caste, are far more ready to accept the simple story of Jesus of Nazareth.”7

Social Life

The location and climate of Nagaland has played a role in the social life before a Baptist witness. Nagaland is located in the Mountain region on the coast of Burma. The area produces the highest rainfall in the world. “This heavy precipitation upon an extremely fertile soil causes excessive vegetable growth and decay, and induces, as would be expected much malaria fever.”8

To the Naga before a Baptist witness there was a strong social tie to the family, clan and village. “The Naga social unit was not the tribe but the village. Each village was inhabited by two or more clans, each usually occupying its own area. Each village was responsible for its own economic, social, religious, and political needs.

In those days there were no inter-tribal organizations to cope with the needs of the tribe as a whole. Thus in such a society it was necessary to train and teach the young people within the village community itself. In the Naga society two institutions were mainly responsible for indigenous Naga education: the family and the morung”9 The “morung” was a type of dormitory the single males lived in with the primary purpose of defense.

One of the most striking social characteristics to the western mind was the practice of headhunting. According to Alva Bowers Nagaland was “the paradise of the head-hunters.”10 “They were dubbed by the Assames, ‘head cutters’.”11 “Men were dubbed women or cows until they had contributed to the village skull house.”12 Although the Naga villages were known for their headhunting practices thee was no known case of cannibalism. Some felt that the aspect of “head cutting” among the Nagas has been overemphasized. “The positive remarks wee always left behind or ignored by the missionary and other writers of the nags. They in fact over-emphasized the negative aspects and painted the Nagas as the Head Hunters of northeast, India.”13

The taking of a head was representative of courage. “To the Nagas there is nothing more glorious than bravery and success in battle, which meant the bringing of an enemies head back to the village.”14 It is because of these savage practices that the British would later encourage missionaries to work among the Nagas in hopes of bringing them under British rule.

Song was an important aspect of Naga culture. “Naga people used to communicate through the medium of song. Often in disputes they would even dialogue and fight with songs.”15 “Singing and dancing were essential qualifications which a Naga boy or girl had to acquire.”16 The boys were kept busy with sports and dancing to keep alert and fit. To be alert and fit had more than recreational value in the early Naga culture. “The young warriors slept with their battle-axes for pillows and their spears close at hand.”17

Security was always on the mind of the Naga. They did not want to risk their head being taken by a nearby tribe. Women and children in groups brought wood from the jungles and water from the springs far down the hillsides, never going singly, as the lower springs were favorite lurking places for enemies seeking human heads.”18 It was not uncommon that weaker villages were ravaged by stronger simply for heads.”19

“Opium smoking (introduced by the British to weaken the Naga militarily) sapped Naga initiative.”20 Rice beer was also a common staple among the Nagas and its excess would cause drunkenness.

To the Ao’s of Nagaland there were important social implications from the “Chunglizmti” which means six stones. The belief is that the six Ao tribes originated from the six stones. “Because a tribe member came from one particular stone this meant that he could not marry in his own clan. The tribe held that one was brother and sister who came from that stone and for this reason must seek marriage in an outside tribe (clan).”21 When it was time for a couple to be married it was a time of festival and celebration for the Naga people.

The social life of the Nagas before the missionaries was intertwined with the religious life. The religious festivals had a profound impact on both the religious and social areas of life and it is difficult to divide out the effects of the two. As we will see it is just this type of problem that faced the missionary upon arrival in Nagaland.

Baptist Arrive in Nagaland

Change in religious life

The first American Baptist missionary to arrive went to Assam by the year 1836. Rev. Bronson arrived in Assam but did not reach Nagaland himself. “There was a burden and constant intercession for the Nagas. He wrote a letter to headquarters, ‘O God, pity these perishing tribes and dispose the board of missions to send them help’.”22

The first Naga Christian was baptized on September 12, 1847. He was named Hubi and died of cholera within a month of his baptism. He was baptized by Godhula Brown in Sibsagor. The second Baptist Christian also baptized by Brown was Longjaglepzueck an Ao. He too died before he could carry the gospel to his people.

Bronson’s prayer would not be answered until 33 years later in the form of Edwin W. Clark and his wife. “They sailed from Boston on October 20, 1868 in Bark Pearel via Cape of Good Hope under the Missionary Union as Missionaries and Printers. They arrived in Sibsagar in March 1869 and relieved William Ward who had long need of furlough.”23.

During their stay at Sibsagar the Clarks had opportunity of meeting some Nagas roaming in search of food. Like Bronson the Clarks developed a burden for the Nagas and wrote the Home Mission Board in 1871. “Tribe upon tribe of Nagas are accessible to the Gospel. It is certainly painful for us at Sibsagar to be unable to lift our eyes without seeing these hills and thinking of them who have no knowledge of Christ.”24

Clark sent an evangelist to penetrate the Naga Hills. The evangelist came down with nine others and they were baptized by Clark on November 11, 1872. Clark was at this time not permitted to enter Nagaland by the British Government and his own mission board was hesitant to approve his plan to entered the Naga Hills December 23, 1872. That very day Clark organized the first Baptist Church of Nagaland.

It was an important day in Naga history when the first Baptist Church was formed. It is no wonder Clark knew his calling would henceforth be with the Nagas. “’I believe I have found my life-work,’ exclaimed Mr. Clark, as he entered the old press bungalow on his return from his twelve days’ absence in the wilds of barbarism.”25

The glorious moment for Clark was not without troubles. The village became divided over the new religion. Some felt that Clark could not be trusted because he had the same white face as the British military. The Nagas were opposed to anything that would promote alliance with the encroaching British power. Clark was determined to dedicate himself to the people and trust the Lord alone for protection. Clark was able to keep his head through the difficult opposition.

Clark concentrated on developing a good knowledge the language, their character and medicine. These skills proved helpful in soul winning and opened doors in many homes. Clark also would encourage the Nagas to pray for the sick and the recovery of a sick person would lead to a renunciation of animistic sacrifice.

“In 1894 Mulong became the center of missions to further the evangelization of the Naga tribes. Mulong is the first Christian village in Nagaland. Then in a later year Clark moved his mission center to Impur which is presently known as Ao Baptist Arogo Mungdang.”26

In the Ao culture every act of worship was accompanied by a gift. It was not difficult to convince the people to contribute to the Lord’s work.

In the schools the Bible was the textbook. The Naga would excel in the area of prayer. “A Naga prayer meeting is a prayer meeting indeed. The Nagas came to pray, and they do what they come for. There are no long, killing pauses. All kneel during prayer and at the end join in a hearty A-men.”27

In 1905 Clark saw a record one hundred and ninety baptisms. The work was truly blessed of God but Clark saw that better days were yet ahead. “Thirty years ago I took up residence in these Naga hills in a village where some work had been done by a native evangelist. Save at this place, over all these ranges of hills hunt the black pall of heathen, barbaric darkness. Now from some twenty of the fifty or more villages crowning the mountain crests floats the glorious banner of Christ, held by his Naga disciples. The softening twilight of Christianity is here. Soon the broad daylight with its transforming power will reveal a Christianized people.”28

Chang in Social Life

In the year 1835 Major Jenkin, Commissioner General of Assam wanted to explore and map out the native hills known as Nagaland. He knew the difficulty involved in this because of their headhunting practices. Assam became part of India under the British Government in 1826. To fulfill his dream of making Nagaland part of India he used the plan of first Christianizing them to pacify their warlike tendencies. The response for missionaries came fro the American Baptists from the invitation of the English Baptists.

The Nagas were well aware that to accept Christianity would mean drastic changes in their social life. “Adherents of the old, cruel faith were quick to see that the gospel of peace and love would rapidly empty their skull houses and put to rout most of the old customs handed down from forefathers, for whom they held the greatest reverence. The missionaries presence and his teaching had spread like wildfire from mountain peak to peak and everywhere was fostered the suspicious spirit.”29

The Nagas saw the important benefits that Christianity would bring including education and economic benefits, sanitation, but not all were willing to extend open arms to the new missionaries.

In many ways the Nagas have been compared with the Indians of North America. As the Nagas would value a trophy of a head so the American Indian would value a scalp.

There were other practices that would by today’s standards be considered unclean that the first missionaries encountered. The eating of dogs’ flesh and dead animals was problem faced by the early missionaries. The Nagas were also not in the practice of burying their dead.

The early missionaries attacked the vices as part of their work. “Every form of demon worship, open or suspected, was attacked—Sunday-breaking, rice beer drinking, licentiousness, and all social vices.”30 What has caused problems for some is the missionaries’ attack on all social vices. Some have claimed that these early missionaries lacked anthropological insight and understanding of the culture. The missionaries may have confused western culture and tradition with biblical Christianity in some cases. In asking the Naga to reject animism there was a requirement placed on the Christian to give up much of his culture. Even if these early pioneer missionaries did make mistakes discerning between animism and culture much of what took place among the Nagas was positive.

Christianity was of major importance as far as integrating the once warring Naga tribes as can be seen from the British military report. “An American Baptist Missionary, The Reverend Clark, has for some years past settled in the Naga village of Molar Kay, south of Amguri, and his labours are apparently bearing fruit in leading to the settlements of blood feuds, and a desire on the part of those villages which have come under his influence to live at peace with their neighbors.”31

It must be noted that it was Christianity that brought an end to the practice of headhunting. Although the results were dramatic they were not always immediate in the early days of mission efforts. “In short the government did not get the hoped for benefit of tribal pacification that was the primary motive behind the early support of missionary efforts.32

The missionaries attacked certain cultural practices among the Nagas such as wearing of ornaments and the abolishment of Naga folk music. The arrival of missionaries also meant the arrival of a written language. Thomas Bronson prepared a spelling book and simple catechism. “These were the first books written in any Naga language.”33

Life in Nagaland After Baptists Came

Clark’s vision for Nagaland came true. We can see the broad daylight of a Christianized people from the growth statistics:34

________________ ____________ _______________ __________________
Year Net growth Rate of Growth Native Preachers
1890-1900 307 409% 12
1900-1910 246 195% 90
1910-1920 3,697 328% 100
1920-1930 12,749 264% 250
1930-1940 18,738 107% 250
1940-1950 41,233 114% 145
1950-1960 4,173 5% 140
____________ ____________ ___________ ______________

It should be noted that during this period (1890-1960), that the number of foreign missionaries was never above ten. “By 1980 the Naga population was 572,742 and the Baptist population was 185,987 according to the Baptist Atlas; Nashville, Tennessee: Broadman Press, 1980.”35

It is not surprising that today with such a high church membership to discover that the Nagas face a unique set of difficulties as compared with the past. There is an increasing need for leadership. There are one thousand churches and in some of these churches there is no pastor. There is also a problem keeping the young people involved in church.

Today Nagaland is known for its church movement. Nagaland is still growing spiritually in reaching out to people who need the message of Jesus Christ. The main denomination of Nagaland today is the American Baptists. There are some other denominations, but they are only the minority. Nagaland is virtually closed to the Muslim faith. “Only Punjab, Orissa and Nagaland did they (Muslims) constitute less than two percent of the population in the 1980’s.”36

The American Baptist denomination in Nagaland is in some ways different than that in the United States. They are more charismatic orientated, practice laying on of hands of the sick and hold healing services. The evangelical zeal has continued with the Nagas and they hope to send out 10,000 missionaries by the year 2000.

Social Life

Rapid westernization has occurred since the coming of the missionaries. The cinema has a big effect on the Naga culture. The young people seek to copy the westernized movie stars. The Nagas were once a people of virtually classless society and now the rich and poor classes have emerged.

There are some Naga folklore that are still held on to in today’s Christian community. In the Ao tribes one is not allowed to marry in his or her own tribe. The folklore that one is a brother created from the same stone has still remained within the Ao culture.

The Nagaland today is not the same Nagaland of 1836. There may be some negative side effects in the culture from the transformation of a savage people to a Christian state, but there has been a glorious transformation of a people.

“If anyone be in Christ he is a new Creation,
behold old things have passed away the new has come.”
Corinthians 5:17

 

1 Herman G. Tegenfeldt, A century of Growth: The Kachin Baptist Church of Burma (Pasadena: William Carey Library, 1974) page 44.

2 Don Richardson, Eternity in Their Hearts (Ventura: Regal Books, 1981) page 87.

3 M. M. Clark, A corner of India (Philadelphia: American Baptist Publication Society, 1907) page 59

4Ibid. Page 59-60 

5David Meren Jamir,  A Study on Nagaland, A Theology of Justice in Cross-Cultural Mission ((Lombard, Il: Bethany Theological Seminary, 1986), page 25.

6 Takatemjen, Utilizing the Morung to Revitalize Naga Christian Youth (Yavatmal, Maharashtra: Union Biblical Seminary, 1976) page 14.

7 Clark, A corner of India, page 57

8 Ibid. Page 2

9 Takatemjen, Utilizing the Morung, page 5.

10 A. C. Bowers, Under Headhunters’ Eyes (Philadelphia: Judson Press, 1929), Page 195.

11 Clark, A Corner in India, page 1

12 Ibid, page 47.

13 Jamir, A Study on Nagaland, page 12

14 Ibid, page 12.

15 Ibid, Page 11.

16 Takatemjen, Utilizing the Morung, page 8

17 Clark, A Corner of India, page 41.

18 Ibid., page 46

19 Ibid., page 77

20 Richardson, Eternity in Their Hearts, page 88

21 Interview with Louis Ao.

22 Jamir, Study on Nagaland page 15

23 Kijung L. Ao, Nokinketer Muncgchen (Impur: Nagaland, Ao Baptist Arogo Mungdang, 1972.

24 Jamir, A Study on Nagaland, page 15

25 Clark, A Corner in India, page 15

26 Jamir, A Study on Nagaland, page 18

27 Clark, A Corner in India, page 132

28 Ibid., page 168

29 Ibid., page 17

30 Ibid., page 139

31 F. S. Downs, Christianity in North East India (Delhi, Ispeck: 1976, page 81)

32 Ibid., page 82

33 F. S. Downs, The Mighty works of God. A Brief History of the Council of Baptist Churches in Northeast India: Mission Period 1836-1950 (Panbazar, Gauhati, Christian Liturature Centre, 1975) page 22

34 Tegenfelt, A Century of Growth, page 296

35 Joseph Puthenpurakal, Baptist Missions in Nagaland (Calcutta: Firma KLM, 1984) page 255

36 Richard F. Nyop, India: A Country Study (Washington, D.C.: United States  Government, 1985) page 134

 

Bibliography

Books

Ao, Kijung L  Nokinketer Muncgchen. Impur: Nagaland, Ao Baptist Arogo Mungdang, 1972.

 

Bowers, A. D, Under Head-Hunters’ Eyes.  Philadelphia: Judson Press, 1929

 

Clark, M. M. A Corner in India. Philadelphia, American Baptist Publication Society, 1907.

 

Downs, F. S. Christianity in North East India. Delhi, Ispeck: 1976

 

Downs, F. S. The Mighty works of God. A Brief History of the Council of Baptist Churches in Northeast India: Mission Period 1836-1950 Panbazar, Gauhati, Christian Liturature Centre, 1975

 

Nyrop, Richard F.  India: A Country Study. Washington, D.C.: United States  Government, 1985

 

Puthenpurakal, Joseph. Baptist Missions in Nagaland. Calcutta: Firma KLM, 1984

 

Richardson, Don. Eternity in Their Hearts Ventura, Regal Books 1981

 

Tegenfelt, A Century of Growth: The Kachon Baptist Church of Burma, Pasadena, William Carey Library, 1974

 

Unpublished Thesis

Jamir, A Study on Nagaland, A Theological Justice in Cross-Cultural Mission. Lombard, Il: Bethany Theological Seminary, 1986

 

Takatemjen, Utilizing the Morung to Revitalize Naga Christian Youth. Yaratmal, Maharashtra Union Biblical Seminary, 1976

Vedic Bridge Hindi

The Vedic Bridge is now available in Hindi.

This tract for witnessing is available by clicking : vedic bridge hindi

                                                

Book review of: The Third Jesus

Book review of: The Third Jesus: The Christ We Cannot Ignore by Deepak Chopra

Chopra talks about what he calls the third Jesus. He tells us to begin with radical surgery cutting through the timeworn Jesus that all of us currently know.

According to Copra there are three ways to view Jesus.

1. One view of Jesus is the historical Jesus. 

2. Another Jesus is the one appropriated by Christianity. Chopra says that this Jesus was created by the church to fulfill its agenda.

3. The third Jesus, the one his book is about, is the Jesus embodied by the highest level of enlightenment. According to this view Jesus intended to save the world by showing others the path to God-consciousness.

Chopra takes the third approach thus the name of the book the Third Jesus. He emphasizes a mystical realm in the teachings of Jesus. He states the mystical is the only place where human nature can radically change. Jesus name for the realm of the soul, he says is the Kingdom of God.

He says that Jesus did not physically descend from God’s dwelling place above the clouds, nor did he return to sit at the right hand of a literal throne. What made Jesus the Son of God according to Chopra was the fact that he had achieved a God consciousness.

He compares Jesus preaching in the Sermon on the Mount and His call to turn the other cheek to a quality known in Sanskrit as Ahimsa, non-violence.

He says that Jesus calls himself the New Adam, and his most articulate early follower, Saint Paul, declares that reality has changed completely because of Jesus existence: “When anyone is in Christ they’re a new creature: his old life is over; a new life is already begun (2 Corinthians 5:17). No other faith makes such claims Chopra says. Early Christians took them literally, and belief in Jesus spread with astonishing speed throughout Jerusalem and beyond he points out.

I reviewed a paper back version of the book published by Rider Books. In this edition one of the quotes of Jesus is misquoted.

John 14:6 should read: Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through me.

Chopra misquoted this verse as Jesus saying, “I am the way the truth and the light”, he said light instead of life. The whole direction of the book could change if these words of Jesus were quoted and understood properly.

Chopra speaks much about ancient Gnosticism. He says his book is Gnostic because the goal is for a higher state of consciousness. He acknowledges that Gnostics were considered heretics by the early Church Fathers.

I suggest that you not read this book, The Third Jesus: The Christ We Cannot Ignore. If you want to know the real Jesus then you should start by reading the Sermon on the Mount. Gandhi said the Sermon on the Mount is the greatest thing ever written, start with this Matthew chapters 5-7. Then read the New Testament and discover who Jesus really is.

The Sermon on the Mount is posted Here: Sermon on the Mount by Jesus

Click here for free dowloadable Gospel Tracts for Hindus

Sermon on the Mount

 Did you know that Mahatma Gandhi in his Autobiography, My Experiments with Truth, said that the Sermon on the Mount by Jesus is the greatest thing ever written.

 

The Sermon on the Mount is Found in The Bible in the Gospel of Matthew Chapters 5-7.

 

The Sermon on the Mount is posted here in the NIV versions:

 

Matthew Chapter 5

1Now when he saw the crowds, he went up on a mountainside and sat down. His disciples came to him, 2and he began to teach them saying:
  3″Blessed are the poor in spirit,
  for theirs is the kingdom of heaven.
  4Blessed are those who mourn,
  for they will be comforted.
  5Blessed are the meek,
  for they will inherit the earth.
  6Blessed are those who hunger and thirst for righteousness,
  for they will be filled.
  7Blessed are the merciful,
  for they will be shown mercy.
  8Blessed are the pure in heart,
  for they will see God.
  9Blessed are the peacemakers,
  for they will be called sons of God.
  10Blessed are those who are persecuted because of righteousness,
  for theirs is the kingdom of heaven.
  11″Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. 12Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.
Salt and Light
  13″You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled by men.
  14″You are the light of the world. A city on a hill cannot be hidden. 15Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. 16In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven.

17″Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. 19Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. 20For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.

21″You have heard that it was said to the people long ago, ‘Do not murder, and anyone who murders will be subject to judgment.’ 22But I tell you that anyone who is angry with his brother will be subject to judgment. Again, anyone who says to his brother, ‘Raca,’ is answerable to the Sanhedrin. But anyone who says, ‘You fool!’ will be in danger of the fire of hell.
  23″Therefore, if you are offering your gift at the altar and there remember that your brother has something against you, 24 leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift.
  25″Settle matters quickly with your adversary who is taking you to court. Do it while you are still with him on the way, or he may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison. 26I tell you the truth, you will not get out until you have paid the last penny.

27″You have heard that it was said, ‘Do not commit adultery.’ 28But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. 29If your right eye causes you to sin, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. 30And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell.

31″It has been said, ‘Anyone who divorces his wife must give her a certificate of divorce.’ 32But I tell you that anyone who divorces his wife, except for marital unfaithfulness, causes her to become an adulteress, and anyone who marries the divorced woman commits adultery.
Oaths
  33″Again, you have heard that it was said to the people long ago, ‘Do not break your oath, but keep the oaths you have made to the Lord.’ 34But I tell you, Do not swear at all: either by heaven, for it is God’s throne; 35or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King. 36And do not swear by your head, for you cannot make even one hair white or black. 37Simply let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No’; anything beyond this comes from the evil one.

38″You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ 39But I tell you, Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also. 40And if someone wants to sue you and take your tunic, let him have your cloak as well. 41If someone forces you to go one mile, go with him two miles. 42Give to the one who asks you, and do not turn away from the one who wants to borrow from you.

43″You have heard that it was said, ‘Love your neighbor and hate your enemy.’ 44But I tell you: Love your enemies and pray for those who persecute you, 45that you may be sons of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 46If you love those who love you, what reward will you get? Are not even the tax collectors doing that? 47And if you greet only your brothers, what are you doing more than others? Do not even pagans do that? 48Be perfect, therefore, as your heavenly Father is perfect.

Matthew Chapter 6

1″Be careful not to do your ‘acts of righteousness’ before men, to be seen by them. If you do, you will have no reward from your Father in heaven.
  2″So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by men. I tell you the truth, they have received their reward in full. 3But when you give to the needy, do not let your left hand know what your right hand is doing, 4so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you.

5″And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by men. I tell you the truth, they have received their reward in full. 6But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you. 7And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words. 8Do not be like them, for your Father knows what you need before you ask him.
  9″This, then, is how you should pray:
  ” ‘Our Father in heaven,
  hallowed be your name,
  10your kingdom come,
  your will be done
  on earth as it is in heaven.
  11Give us today our daily bread.
  12Forgive us our debts,
  as we also have forgiven our debtors.
  13And lead us not into temptation,
  but deliver us from the evil one.[a]‘ 14For if you forgive men when they sin against you, your heavenly Father will also forgive you. 15But if you do not forgive men their sins, your Father will not forgive your sins.

16″When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show men they are fasting. I tell you the truth, they have received their reward in full. 17But when you fast, put oil on your head and wash your face, 18so that it will not be obvious to men that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you.

19″Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. 20But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. 21For where your treasure is, there your heart will be also.
  22″The eye is the lamp of the body. If your eyes are good, your whole body will be full of light. 23But if your eyes are bad, your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness!
  24″No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money.

25″Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more important than food, and the body more important than clothes? 26Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? 27Who of you by worrying can add a single hour to his life[b]?
  28″And why do you worry about clothes? See how the lilies of the field grow. They do not labor or spin. 29Yet I tell you that not even Solomon in all his splendor was dressed like one of these. 30If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you, O you of little faith? 31So do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32For the pagans run after all these things, and your heavenly Father knows that you need them. 33But seek first his kingdom and his righteousness, and all these things will be given to you as well. 34Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own.

Matthew Chapter 7

1″Do not judge, or you too will be judged. 2For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you.
  3″Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? 4How can you say to your brother, ‘Let me take the speck out of your eye,’ when all the time there is a plank in your own eye? 5You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye.
  6″Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and then turn and tear you to pieces.

7″Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. 8For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened.
  9″Which of you, if his son asks for bread, will give him a stone? 10Or if he asks for a fish, will give him a snake? 11If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him! 12So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets.

13″Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. 14But small is the gate and narrow the road that leads to life, and only a few find it.

15″Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves. 16By their fruit you will recognize them. Do people pick grapes from thornbushes, or figs from thistles? 17Likewise every good tree bears good fruit, but a bad tree bears bad fruit. 18A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. 19Every tree that does not bear good fruit is cut down and thrown into the fire. 20Thus, by their fruit you will recognize them.
  21″Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven. 22Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?’ 23Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’

24″Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. 25The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. 26But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. 27The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash.”
  28When Jesus had finished saying these things, the crowds were amazed at his teaching, 29because he taught as one who had authority, and not as their teachers of the law.