Tribal Church Planting Movement in India

Read about an exciting movement of God among tribals in Middle India.

 This describes a Church Planting Movement in Middle India  

 

click here to read Tribal CPM

Tribal CPM cover

Mumbai Ministry

                                       

You will find a great feature on Mumbai ministry at go2southasia 

View a multimedia presentation about Mumbai at http://www.commissionstories.com/?p=141).

Find other great articles here

http://www.go2southasia.org/slumdog.html

Please see these articles about Mumbai ministry:

http://www.bpnews.net/BPFirstPerson.asp?ID=30667

http://www.bpnews.net/BPnews.asp?ID=30660

http://www.bpnews.net/BPnews.asp?ID=30659

Ralph Winter Tribute

Ralph Winter has influenced an untold number of mission leaders. His life was greatly used of the Lord. I have posted his official biography and an interview with him on Youtube. As you watch this video you will find that his insights and passion for the unreached peoples continue to inspire.

Official obituary of Ralph Winter  

 

 

Ralph D. Winter, 1924 – 2009
Renowned Strategist Redirected Church’s Worldwide Mission Efforts

Recognized by TIME magazine in 2004 as one of America’s 25 most influential evangelicals, Ralph D. Winter, a world-renowned scholar of Christian mission and the founder and creative activist in a wide range of mission initiatives, has died. He was 84.

Winter died Wednesday, May 20 at his home in Pasadena after a seven-year battle with multiple myeloma and after additional struggles with lymphoma since early February.

Many of the accomplishments of Ralph Winter’s long career as a missionary, mission professor and “mission engineer” stemmed from his conviction that Christian organizations accomplish more when they cooperate in strategic ways. It was at the Lausanne International Congress on World Evangelization in 1974 that Winter burst upon the world stage with innovative analysis and advocacy that have redirected evangelical mission energies ever since.

Born in 1924, Winter spent his boyhood years in South Pasadena and was nurtured in Christian faith by devout parents and membership at Lake Avenue Congregational Church in Pasadena. He pursued a degree in civil engineering at Caltech, an M.A. at Columbia University in teaching English as a second language, and a Ph.D. at Cornell University in structural linguistics, with a minor in cultural anthropology and mathematical statistics. While in seminary at Princeton, he served as a pastor of a rural New Jersey church.

He married Roberta Helm in 1951 while studying for his Ph.D. at Cornell. Roberta’s expert help in research, writing and editing, among many other gifts, made her a valuable partner to her husband from the time of his doctoral studies onward.

Ordained in 1956, Winter and his wife joined the Presbyterian Board of Foreign Missions. They worked for ten years in Guatemala among the native Mayan people. Along with the development of 17 small businesses for bivocational pastoral students, Winter joined others to begin an innovative, non-residential approach to theological studies known as Theological Education by Extension (TEE), which has since been reproduced in countless mission contexts around the world.

Winter’s creativity with TEE and other initiatives caught the attention of Donald McGavran, who in 1966 invited Winter to join the faculty of the new School of World Mission at Fuller Theological Seminary (Pasadena, CA). Between 1966 and 1976 Winter taught more than a thousand missionaries, but he also claimed to learn much from his students. During these years he founded the William Carey Library, a specialized publisher and distributor of mission materials. He also co-founded the American Society of Missiology, helped in starting Advancing Churches in Mission Commitment (ACMC), and inaugurated what is now the Perspectives Study Program (first called the Summer Institute of International Studies).

Building on McGavran’s emphasis on people groups, and gleaning insights from his interaction with students and faculty, in July 1974 Winter presented a seminal address at Lausanne, Switzerland to the International Congress on World Evangelization, underscoring the necessity of pioneer, cross-cultural missionary outreach to thousands of “hidden peoples”, later more commonly known as “unreached peoples”. Winter’s statistics and careful reasoning stunned an audience (and their constituencies) that had previously assumed that “near-neighbor evangelism” by existing churches would be sufficient in world evangelization.

To facilitate creative outreach to unreached peoples, in 1976 Ralph and Roberta Winter founded the U.S. Center for World Mission (USCWM), and in 1977 the related William Carey International University, on the former campus of Pasadena Nazarene College, mobilizing evangelicals to pay for the acquisition of the $15 million campus through a series of campaigns that culminated in 1988 and that emphasized mission vision more than fund-raising. A community of workers in Pasadena and other locations, now known as the Frontier Mission Fellowship (FMF), has developed to sustain an array of cooperative mission projects, and until two weeks before his death Winter served as General Director of the FMF.

John Piper, author of Desiring God and Pastor for Preaching at Bethlehem Baptist Church (Minneapolis, MN), commented, “Ralph Winter was probably the most creative thinker I have ever known. On any topic you brought up, he would come at it in a way you never dreamed of. This meant that stalemates often became fresh starting points.” Likewise, Dale Kietzman, a professor at William Carey International University, noted, “He was constantly thinking outside the box. He did this to such an extent that you weren’t sure what the box was anymore.” C. Peter Wagner, a colleague at Fuller Seminary, has observed, “History will record Ralph Winter as one of the half-dozen men who did most to affect world evangelism in the twentieth century.”

At 84 Winter continued to work full-time, finding personal satisfaction in addressing a wide range of new challenges and perplexing questions. John Piper noted on his Weblog, “He did not waste his life, not even the last hours of it. He was busy dictating into the last days. He taught me long ago that the concept of ‘retirement’ is not in the Bible.” Greg Parsons of the USCWM observed, “He died with his boots on.”

Winter is preceded in death by his parents, Hugo H. Winter (a civil engineer recognized as “Mr. Freeway” for his leadership in the development of the Los Angeles freeway system) and Hazel Patterson Winter, and by his first wife of nearly 50 years, Roberta Helm Winter. He is survived by his second wife, Barbara; by his and Roberta’s four daughters (all of whom are active in Christian mission), Elizabeth Gill (Brad), Rebecca Lewis (Tim), Linda Dorr (Darrell), and Patricia Johnson (Todd); and by 14 grandchildren and one great-granddaughter.

He is also survived by his older brother, Paul H. Winter (Betty), a graduate of Caltech and a well-respected structural engineer; by his younger brother, David K. Winter (Helene), president of Westmont College in Santa Barbara for more than 25 years; and by nephews, nieces, and numerous friends and colleagues worldwide.

A memorial service is scheduled for Sunday, June 28, at 3:00 p.m. at the Worship Center of Lake Avenue Church, 393 N. Lake Avenue, Pasadena, CA. Details will be posted to the website of the U.S. Center for World Mission at http://www.uscwm.org.

Vedic Bridge Bengali

Download printable version at    Bengali Vedic Bridge 

 

 

 

Download printable version at Bengali Vedic Bridge 

Sentinelese: The remotest people in the world

Have you ever wondered what people group has the least access to the gospel?

 

 

The Sentinelese may be the greatest missions challenge anywhere! The Sentinelese are considered the remotest people in the world. The Sentinelese are probably the people of the world most cut off from the gospel and hearing the good news of Jesus Christ.

 

They are a Nigrito tribe with a population of 250 and inhabit the remote North Sentinel Island situated to the west of Port Blair on the Andaman Islands. They do not interact with anyone outside of their Sentinelese tribe.

 

No one is permitted to go onto the North Sentinelese Island. Sentinelese speak their own language that is called Sentinelese. This language is not understood by anyone outside the island and they do not understand any other languages. Because of their geographical closeness to other Negritos, their language is considered to be member of the Andamanese family of languages. Very little is known about their life style and culture.

 

The Andaman and Nicobar Islands is Union territory of India, famous for the exotic wildlife, coral reefs and remote tribals which are considered among the most backward tribes in the world. Andaman and Nicobar consist of 572 Islands East of Madras extending north to Burma and South to Indonesia.

 

There are about 30 islands, in Andaman, which are inhabited. During the British rule, convicts (freedom fighters) from the Indian mainland were deported to the islands as a form of punishment. There are at least 26 Main Indian languages and unique tribal languages that have as many as 1,400 distinct dialects.

 

Foreigners require a permit to visit the Andaman. A 30-day permit is granted on arrival at Port Blair (either by air or sea). Much of the archipelago remains off limits to foreigners even with the permit. Jet airways have daily flights to and from Andaman Islands from Chennai during the tourist season, which begins in October and ends in May.

 

Many feared this tribe was wiped out December 26, 2004 during the Tsunami. An Indian coastguard helicopter flew low over Sentinel Island and confirmed the tribe survived. They may have survived the devastation by using age-old early warning systems of noticing changes in the behavior of wildlife and ran to high ground for safety.

 

 

Pray for the Sentinelese to know the Good News of Jesus Christ.

 

Mark 11:17 Jesus taught them, “My house will be called a house of prayer for all peoples” (ethnos).  

 

 

 

 

 

Edwin Clark- Missionary to Naga of India

Edwin W. Clark and his wife served as missionaries in Nagaland India. “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.”1

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.”2

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.”3 “They were dubbed by the Assames, ‘head cutters’.”4 “Men were dubbed women or cows until they had contributed to the village skull house.”5

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 Nagas. They in fact over-emphasized the negative aspects and painted the Nagas as the Head Hunters of northeast, India.”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

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.”8

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 enter 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.”9

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 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.”10

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.”11

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.”12

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.

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.”13

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.14

Clark’s vision for Nagaland came true. We can see the broad daylight of a Christianized people from the growth statistics:15

________________ ____________ _______________ __________________
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.”16

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.

_________________________________________________________________________

1 Kijung L. Ao, Nokinketer Muncgchen (Impur: Nagaland, Ao Baptist Arogo Mungdang, 1972.
2 M. M. Clark, A corner of India (Philadelphia: American Baptist Publication Society, 1907) page 59
3 A. C. Bowers, Under Headhunters’ Eyes (Philadelphia: Judson Press, 1929), Page 195.
4 Clark, A Corner in India, page 1
5 Ibid, page 47.
6 Jamir, A Study on Nagaland, page 12
7 Clark, A corner of India, page 57
8 Jamir, A Study on Nagaland, page 15
9 Clark, A Corner in India, page 15
10 Jamir, A Study on Nagaland, page 18
11 Ibid., page 168
12 Ibid., page 17
13 F. S. Downs, Christianity in North East India (Delhi, Ispeck: 1976, page 81)
14 Ibid., page 82
15 Tegenfelt, A Century of Growth, page 296
16 Joseph Puthenpurakal, Baptist Missions in Nagaland (Calcutta: Firma KLM, 1984) page 255

William Carey- Father of Modern Missions

                                            

It is no overstatement to call William Carey- ” The Father of Modern Missions.”  This paper was delivered in India on November 11, 2008 on the 215th anniversary of Carey’s arrival in India. At the William Carey Day Celebration we looked at Carey’s influence on Modern mission.

William Carey was born, August 17, 1761. He was baptized in 1783 at the age 22.

Dr. John Ryland wrote in his diary, “This day baptized a poor young shoe-maker.” That young shoe-maker in Northampton, England was William Carey. 1

John Ryland not only Baptized Carey in the River Nen, he encouraged Carey in the ministry, sold him theology books and became his associate in forming the Baptist Missionary Society.

It was John Ryland Sr. the father of the man who baptized Carey that became the catalyst that launched Carey in becoming the father of modern missions.

He was the one who thundered with a frown at the Baptist association meeting, according to the account of John Marshman son of the Joshua Marshman of the Serampore trio, Young Man, sit down. When God pleases to convert the heathen, He will do it without your aid or mine.” This is what led Carey to write his thoughts down.

William Carey did sit down. He sat for three years making mission maps in his cobbler shop and writing one of the most influential mission treatise of all time published in 1792: An Enquiry into the Obligations of Christians to use Means for the Conversion of the Heathens.

Carey was 26 years old when Dr. Ryland told him to sit down. Now at age 29 he stood up in a meeting of the same association where he was told to sit down.

This time he preached his now famous missions sermon (the so-called Deathless Sermon), using Isaiah 54:2-3 as his text, in which he repeatedly used the phrase which has become his most famous quotation: “Expect great things from God; attempt great things for God.” This sermon is considered the foundation of Baptist Mission.

But the Baptist Missionary Society still did not come together after Carey wrote his Enquiry and preached this sermon. One more step was necessary.

“But when the assembled ministers came to discuss forming a mission society, the old feelings of doubt and hesitation predominated. They were about to separate without any decisive result.

Carey seized Andrew Fuller by the hand in an agony of distress, and inquired whether “they were again going away without doing anything? There was a resolution for a plan at next meeting for forming “A Society for propagating the Gospel among heathen.” 2: Marshman Page 15

Carey launched The Particular Baptist Society for Propagating the Gospel among the Heathen (now BMS World Mission) in October 1792 with himself, Andrew Fuller, John Ryland, and John Sutcliff as charter members.

The formation of the society was a three pronged effort by Carey;
1. Writing and publishing of his Enquiry.
2. Preaching the Deathless Sermon and
3. Pressing Andrew Fuller into action when no action was imminent.

But beyond all this, Carey took great risks and despite tremendous obstacles Carey himself became the first missionary appointed by the newly formed BMS. He and his family landed in Calcutta November 11, 1793. At Serampore, near Calcutta, Carey set up his mission station and translated the Bible, composed grammars and dictionaries, set up a printing press, and opened a training college. The BMS developed a support system, dispatched more missionaries to India, and expanded its work into other nations.

The news of Carey’s accomplishments and his missionary appointment spread. A group of students at Andover College in the USA known as the Brethren were greatly influenced by Carey. This group of aspiring missionaries met after classes. They would pray, sing, and often times read aloud from the Serampore Circular about the work of William Carey which was published by the English Baptist Mission.

Two of the Brethren would be inspired to become missionaries they were; Adoniram Judson and Luther Rice. They hungrily read the marvelous accounts of William Carey, Dr. Thomas, and the other missionaries who left England to spend their lives in India.

Luther Rice sailed on a separate ship than Judson and his wife. After studying the Scriptures for several weeks alone on the ship Luther Rice came to a decision that believers baptism by immersion was the biblical pattern of scripture.

Finally the two ships arrived in India. William Carey was there to meet Luther Rice and Adoniram Judson. Small and balding, Carey wasn’t impressive in his physical appearance but the power of God exuded from him.

Also, Adoniram Judson studied the scriptures on baptism in preparation for a meeting with Carey. Adoniram and Anne Judson became convinced over the weeks of study and prayer that believer’s baptism was the New Testament mandate and determined to be baptized by immersion when they arrived in India. In God’s providence, Luther Rice would come to the same conclusion separately from them.

To their amazement both men found that the other had engaged in a similar investigation into baptism during the voyage as they traveled on the other ship. Knowing they would have to face William Carey and his Baptist ideals, they had studied their Greek New Testaments during the trip. While they were looking for arguments to refute Carey what they found was undeniable evidence from God’s Word that the Baptists were right on this issue. Now the Judsons announced their intention to be baptized by Carey.

Judson’s studies led him to become a Baptist. At Carey’s urging of American Baptists to take over support for Judson’s mission, led to the foundation in 1814 of the first American Baptist Mission board, the General Missionary Convention of the Baptist Denomination in the United States of America for Foreign Missions, later commonly known as the Triennial Convention. Most American Baptist denominations of today are directly or indirectly descended from this convention.

So at the encouragement of Carey on October 23 of 1812, Luther Rice wrote home to the Congregationalist mission board that had sent him. He told them that his study of baptism had brought to him the “conviction that those persons only, who give credible evidence of piety, are proper subjects; and that immersion is the only proper mode of Christian baptism.” So Judson was baptized by William Ward in Calcutta India in September and Luther Rice on November 1st.

Luther Rice went home to organize Baptists in supporting missions. By the end of 1813 there were seventeen mission societies through the work of Luther Rice stretching from Boston to Georgia. The Triennial Convention in 1835, 21 years since its first meeting in Philadelphia membership had grown from 8,000 to 600,000. The Convention supported 25 missions and 112 missionaries

William Carey died June 9, 1834 at the age of 72, but his influence continued. In 1836 Missionaries of the Triennial Convention (USA) began to work in Andhra Pradesh with its Telugu-speaking people in 1836, and today the Samavesam of Telugu Baptist Churches has 475,000 members.

Also in 1836, missionaries of the Triennial Convention started a mission in Assam in the northeast and soon expanded into Nagaland and Manipur. Baptists became very numerous in these states. In 1950, the Council of Baptist Churches of North East India was formed, but today about 550,000 Baptists are to be found in the northeast.

William Carey met and influenced Henry Martin who translated the Urdu Bible and worked among Urdu speaking Muslims. Carey inspired John Mott and the Student volunteer movement.

The simple gravestone of Carey reads:

                        William Carey D.D., Born 17 August 1761.
                                            Died: 9 June 1834.

                        A wretched poor and helpless worm.
                                     On thy kind arms I fall.

We remember Carey the Father of Modern Missions and his Great influence. The Dying words remember were, remember not Carey, remember Carey’s Lord. We may not honor his first request. We simply must remember Carey. But we should honor the second request. Remember Carey’s Lord.

Prayer:  Jesus died for India and the people Carey served and loved.

_____________________________________________________________________

1. A Baptist Page Portrait Luther Rice http://www.siteone.com/religion/baptist/baptistpage/portraits/rice.htm

2. The Life and Times of Carey, Marshman, and Ward Embracing the History of the Serampore Mission. John Clark Marshman. 2 vols. London: Longman, Brown, Green, Longmans & Roberts, 1859. : http://www.wmcarey.edu/carey/jcmarshman/lifetimes.htm

3. Adonirum Judson
http://en.wikipedia.org/wiki/Adoniram_Judson

4. Luther Rice
http://www.siteone.com/religion/baptist/baptistpage/Portraits/print/print_rice.htm

5. Henry Martin
Glimpses of Christian History
Glimpses #96: Henry Martyn: Forsaking All for Christ
http://chi.gospelcom.net/GLIMPSEF/Glimpses/glmps096.shtml

6. Perspectives on the World Christian Movement, article; Four Men, Three Eras, Ralph Winter

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 to Christ

Have you heard of the ancient Hindu Mantra, the Gayatri Mantra?  Do you know what it says? 

  

“Oh God! You are the Giver of Life,

Remover of pain and sorrow,

The Bestower of happiness,

Oh! Creator of the Universe,

May we receive your supreme sin-destroying light,

May you guide our intellect in the right direction.”

 

The line that I find most interesting is, “may we receive your supreme sin-destroying light.” 

I am really excited because I have found what the ancients who wrote this passage were talking about!  I have found the “sin-destroying Light!”  Everyone desires to find the way to reach God, and we desire to find the way to Union with Creator God.  May I share with you what I have found about this “supreme sin-destroying Light?”

 THE PROBLEM

God’s Holy Scriptures, the Bible, confirms what the Rishis who wrote the Gayatri mantra said.  The Bible says, “All have sinned and fall short of the glory of God.” (Romans 3:23)

The writers of the Gayatri Mantra and the writers of the Bible recognized that man’s biggest problem was their sin.  We need the supreme Light that will destroy the sin in us! 

 THE PREPARATION

God knows that we cannot destroy our sin with our own effort so He decided to send us the “sin-destroying Light.”  Before the “sin-destroying Light” came, God sent a Guru to prepare the way.  The Guru’s name was John.

 The Bible says this about the Guru John:  “There was a man sent from God; his name was John. This one came as a witness, to bear witness concerning the Light, so that all might believe through him. He was not that Light, but was sent to bear witness of that Light.”(John 1:6-8) 

• Who did John prepare the way for? 

The Guru John gives us the answer.  The Bible says one day,

“…John saw Jesus coming toward him and said, ‘Look, the Lamb of God, who takes away the sin of the world’!  This is the one I meant when I said, ‘A man who comes after me has surpassed me because he was before me.…the reason I came….was that he might be revealed…” (John 1:29-31) John also said this about Jesus, “I have seen and I testify that this is the Son of God.” (John 1:34) THE PROCLAMATION

John said Jesus was here to take away the sins of the world. 

• But what did Jesus proclaim about himself? 

He said:  “I have come into the world as a light, so that no one who believes in me should stay in darkness.” (John 12:46) 

Sin is darkness.  We need the light because we are walking around in darkness, in sin.  Jesus is the “sin-destroying Light.” 

 Again He said: “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.” (John 8:12) 

Finally He said:  “Put your trust in the light while you have it, so that you may become sons of light.” (John 12:36)

If we want to get out of the darkness we must follow Jesus.  If we follow Jesus he will be our “sin-destroying Light.”  He will make us “sons of light.”  This will be a new life in the light.

• Besides the words of John about Jesus and Jesus’ testimony about himself, the Bible gives even more confirmation that Jesus is “the sin destroying light.”

This is what the Bible proclaims about Jesus, the “sin-destroying light:

 In the beginning was the Word, and the Word was with God, and the Word was God.  He was with God in the beginning. Through him all things were made; without him nothing was made that has been made.  In him was life, and that life was the light of men. (John 1:1-4) The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth. (John 1:14) The light shines in the darkness, but the darkness has not understood it. (John 1:5) 

He was in the world, and though the world was made through him, the world did not recognize him.  He came to that which was his own, but his own did not receive him.  Yet to all who received him, to those who believed in his name, he gave the right to become children of God— children born not of natural descent, nor of human decision or a husband’s will, but born of God. (John 1:10-13)

And again

“This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil.” (John 3:19)

THE PLEA

The Rishis who wrote the Gayatri Mantra about 3000 years ago desired the “supreme sin-destroying light” and they asked the Creator God to guide their intellect in the right direction.  Just like the Rishis desired, I have received the sin-destroying light.  God directed my intellect to Jesus and when I heard about Him I believed in Him and received from Him the sin-destroying light.  Now I have union with God and He guides my intellect in the right direction.  You also can receive Jesus and experience the sin-destroying light and union with God in your life right now.  Do you want to receive the “sin-destroying light” that only Jesus can give you?

  THE PLAN For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures…

Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord… (Acts 3:19)

That if you confess with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved.  For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved. (Rom 10:9-10)

 THE PRAYER 

“Oh Creator God, I know that you desire is for me to have union with you and walk in the light. I acknowledge that right now I am walking in darkness because of my sins.  I am sorry for these wrongs, and now I want to turn away from walking in darkness and from my past sinful life.  Please forgive me for my sin, and lead me from walking in darkness to light.  I believe that your son Jesus Christ died for my sins, was resurrected from the dead and is alive. I invite Jesus to come into my heart to be my true light and to guide my intellect in the right direction and be the Lord of my life.  In Jesus’ name I pray, Amen.”

Gospel Witness for Hindus, Rupee

You have a gospel tract in your pocket!!

Found on every Indian Rupee note and coin is the phrase “Satyameva Jayate”

written in Devanagari script which means, “Truth Alone Triumphs.”

(pronounced:  Sa-tee-ya-me-VA    Jai-Ya-te) 

You will find this phrase just below the Indian national emblem Lion Capital seal of Ashoka (three lions phasing different directions).

              

                                         

 The origin of the motto is a well-known Hindu mantra (from the Mundaka Upanishad)  

You can use this Motto of India to share the gospel with your Hindu friends. Show them this phrase on your Rupee note or coin “Truth alone Triumphs.” Now share Jesus with them.

 Jesus Christ is the Truth who has triumphed!  

Below is an outline to help you share the gospel by using the rupee note or coin as your entry strategy.  

__________________________________________________________________

  

I am fascinated by this phrase I find on every rupee note and coin “Satyameva Jayate.” I learned that this phrase means “Truth alone triumphs.” I am attracted to this phrase because of what I have experienced in my own personal journey seeking truth. I had a profound encounter with “Truth that Triumphs” while seeking God.  

 

My search for truth began when I realized that there is more to life than just living, going to work, growing old and dying. There must be a purpose in this life that God has for me. But how do I know this purpose? How do I find meaning in life? How do I know God?  These were questions that were burning in my heart.

 

The first step in my search for truth was started when I noticed some people who seemed happy. These same people knew God’s purpose for them. Each time I found they had a similar experience. They each claimed to know God personally through Jesus Christ. 

 Jesus Christ is the Truth

Jesus himself claimed to be the Truth. He said, “I am the Way, the Truth, and the Life; no one comes to the Father but by Me.  (John 14:6). 

Jesus said, “Everyone who is of the truth hears My voice.” (John 18:37) But I found most people are not experiencing the triumph that truth brings.

 Sin has kept us from truth that triumphs The Bible explains that we each have become blinded to truth because of our own sin. “All have sinned and fall short of the glory of God.” (Romans 3:23) It may be a broken promise or it may be an act of deliberate dishonesty but the Bible says that every one of us has sinned.   God is holy and we are sinful. Even though God’s original purpose was for us is to be in fellowship with Him our sin has separated us from God.   The Bible says,  the penalty of our sin is death. (Romans 6:23) That not only means physical death but eternal death, what the Bible refers to as hell.   

We cannot do any amount of good deeds to restore favor with God. That is because God is holy and we are sinful. He is just and we are unjust. For by grace you are saved through faith; not of yourself lest any man should boast.  (Ephesians 2:8-9) We can not bridge the separation by doing good deeds, but only in trusting Jesus Christ.  

 

Jesus is the Truth. Because we have turned from truth with our sin we are separated from God. We deserve punishment. But God in his mercy sent Jesus to die on the cross to pay the penalty for our sin. That is why Jesus is the Truth who triumphed.   

 The Cross: When Truth Triumphed

God in His mercy sent Jesus Christ to die on the cross for you. For Christ also once suffered for sins, the just for the unjust, that He might bring us to God. (1 Peter 3:18) 

 “God showed his love for us in that while we where yet sinners, Christ died for us.”  (Romans 5:8) God’s desire for you is to know the truth. God sent Jesus Christ to this earth. Jesus is truth.   

Jesus died for your sins, and He was buried and also arose from the grave on the third day. Jesus is the only one in all of history who has risen from the dead. This is the ultimate triumph.

Many did not accept Jesus and many still do not today. Don’t turn away from the opportunity to know Jesus Christ who is the truth who triumphs. The Bible says that “they will turn away their ears from the truth and will be turned to myths. (2 Timothy 4:4) 

 Believe in Jesus Christ

The Bible says God wants all men to be saved and to come to the knowledge of the truth”.  (I Timothy 1:4).  Jesus created you, he knows you, even the number of hairs on your head. He loved you and died on the cross for you.

 

For God so loved the world that he gave his only begotton Son, that whoever believes in him should not perish, but have everlasting life.  (John 3:16)

 

God sent Jesus to die on the cross to make a way for you to come to God. The Bible says there is one Mediator of God and of men, the Man Christ Jesus, who gave Himself a ransom for all. (1Timothy 2:5)  We must trust in Jesus Christ and receive Him by faith.

God has done His part. He sent Jesus Christ to die for you. Now is the time for you to trust Jesus. Admit to God you’re a sinner. Turn from your sins, Believe that Jesus died on the cross for you. Receive Jesus by inviting him to come in your life and take control of your life. But as many as received him, to them He gave power to become the sons of God, even to them that believe on His name.  (John 1:12)

Would you like to experience the truth that triumphs right now? You can! By faith ask Jesus to save you. You can express faith in Jesus through prayer. 

 Truth Prayer  

Dear God. I know you are the Truth and that you sent your Son, Jesus to this earth to die on the cross for me. I acknowledge that I am a sinner and need forgiveness. I want to turn from my sins and invite you, Lord Jesus into my heart. I desire to know the truth that sets me free. I want to trust you as my savior and Lord and follow you from now on.  Amen

Did you pray this prayer?

 In Jesus You have Eternal Life

Now that you have trusted Jesus to save you, your sins are forgiven. You have eternal life.  

The Bible says, “You also where included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession-to the praise of his glory.”  (Ephesians  1:13) 

 Continue following Jesus Christ

Now that you have experienced the Truth that Triumphs in Jesus Christ you should read the Bible to continue in truth. Jesus said, “I have no greater joy than these things, to hear that my children walk in the truth.” (3 John 1:4) 

Tell others about Jesus. You have experienced the life changing truth in Jesus Christ. Share this good news with many others. The Bible says, You shall know the truth, and the truth shall make you free. (John 8:32 )