Jumangba Tol∙asa!

Jumangba Tol∙asa!

An·senggipa songjinmarangchi songree nina sikama? Gipinrangni nok namnamako rike donga gita rikpana sikama? Gipinrang gita tangka bang·e man·e janggi tange nina sikama? Gipinrang gita namnama nomil-panterangko man·e donge nina sikama? Nikenggipa manderang uarangko altuaen man·tokenga ine na·a chanchiode, an·tangde mamingchin ong·jaenga ine na·a chanchiskaengama? Haida, angara maina man·jaenga ine chanchie gisikan basakobade maiba namgijako dakna gitik dakenggen! Indiba mingsako chanchina: mikron, ja·a, jak, gisik, u·iani aro pilak dakna sikanirang nabaoba uarangko daktok-man·tokode angna mai ong·gen chanchiskaani donga; maina uarang pilakkon man·e an·tangko gaora de·ode aro Isolkon chonnikskaode ba man·gijani gimin Uko matnangskaode uan angni dal·bea mistake ong·gen. Sastrooba agana, “…Kangal ong·aniko ba man·e cha·anikoba angna on·nabe; angna chu·onga gita cha·aniko on·bo. Maikai anga ok gapoa nang·ko jechake, “Jihovara sawa?” ine aganjawa; aro maikai anga cha·asie cha·ue, angni Isolni bimingko rim·ekjawa” (Toe Skiani 30:8 & 9).

Mikkangchi maikai janggi tanggen aro salrangko re·atgen uani gimin jumang niksoade dongpaama? Nikjumangsoani dongen re·mikkangenga ong·ode an·chingara mainasa man·jaenga ba mai obostako chagrongani gimin chu·sokjaenga…“ma jumangan tol·asama?” Sakgipinni man·a-dakako nike ua gitan ong·na sike, jumang nikpaa dakoara kakket-makket bebe ong·ode aiao da·nang, “…a·gilsak maian ong·genchim!” Uni gimin uarang pilakko man·na sikode una skang dakgnigipa aro nangpaktelaigipa kamrangko ame donna nanggen, jekai—nokdango meligrikani, jotton ka·aniko dal·nikani, lekka-porako gamchate ra·ani, chol dake ra·chengani, duk aro gipinrangko chagrongoba watgalgija kingkot dakani, aro gipin nangchapgiparang dongkugen—iarangkode gelna man·jawa. Nikjagringenggipako man·na ine re·engon an·chingara iarangkon gelesa donangaiode ‘inghing…indin ong·gramaigen’ inen angade chanchiaia. Dal·dalgipa aro niksenggipa manderang gimikan altuae uamangni da·o ka·enggipa kamrangko man·a ine na·a chanchiama? MAN·JA…

Angni janggi tanganio mingsako anga gisik ra·a uan, ‘nikjumanggipako man·na ong·telaigipa obostarangko chagrongtelna nangaia.’ Iano anga darangkoba ma·eke aganna sikja, indiba ong·telako aganna…, “Studentrangoni bang·an poraigija pass ka·na siktokaia, ranta ka·e nigija bang·an math subjecto namna siktokaiakon, bading-chiwalaniko dakanioba gipinni dakakoara altuae nikani dake nipae ‘angaba man·bebegen’ ine chanchiakon, game-sue cha·gipa mandeni midang aro mi-nokjamo game donako nikode ‘amikkapade mi bang·en man·jok, jam chakpiljaengaha’ ine chanchie game nitokaiakon, bari-bagan dake lakhni lakh tangka man·ako nikoara, altususu dake nikaiakon!’” Iamang gimikan ding·ol gramchia, aro neng·skima gnangsa mipring-miattamko cha·paa ine angade chanchia aro mikrongtangchin nikbaa. Indide dakna-ka·na man·pagijagipa manderangara maikai chu·sokjaenga? NIKJUMANGADE DONGPAACHIM, INDIBA JUMANG NIKSOAN TOL·AIAHAMA? Ka·mao adita an·chingni pangchaknirangna on·sogiminrangko poraiangna.

(1) Batanggiminko Gale, Mikkangchina Nikjumangbo
Sastroo agana, “Skang ong·arangko gisik ra·nabe, aro gitchamonin ong·arangko chanchie ninabe. Nibo, anga mingsa gitalko dakgen; da·o uan nagen; na·simang uko u·ijawama?” (Isaia 43:18 & 19).

Dream big

Jumang nika aro mikkangchina tarisoanian mongsonggipa ong∙a. Gitchamkon rim∙e roaiode mamingsaloba gitalko rim∙dikna man∙jawa. Gitchamko galatna man∙osa gitalko rim∙na an∙chingko dakchakgen. Ua gitalara maia? Nang∙ni man∙gnigipa! Ong∙bagimin kamni a∙sel ka∙tong mata man∙gimin mande uko galatjaode apsan gadangon janggi tangaigen. Nang∙ni jumang nika changantian atchichengaoni dal∙aonan apsankosan nikaiode, na∙a bimangsa dal∙roroaigen indiba am∙poko asongaming apsanaia. Uni giminsa English kattao indake agana, “Ready. Set. Let Go”. Iako na∙a dakna amosa gitchamkode galna man∙gen. Na∙a LET IT GO inoba an·tangan gitchamkon watna man∙jaode, orto dongja. Basakobade an·chingara gitchamni giminan gisiko suk ong·jae maikobasa ka·onange ba gisik sae dongaia, indiba Nelson Mandela indake agana, “Bika ding∙ani ba ka∙onanganiara bisigrakgipa bitchiko ringaming apsana aro an∙tangko so∙otaona sokata.” Uni gimin batanggiminko gale, mikkangchi man∙gnigipana chanchina a∙bachengosa dingtanganiko nikna man∙gen. Gitchamko galna sal-somaiko sengna nangja, indiba mikkangchi man∙gninade somai ra∙na nanga. Nok namjahaon, uko rue galnade dikdiksasan nangaia, indiba gitalko riktainade somai nangchongmota.

  • English mande Straussba bilsi 80 ongani birthdayko manipilaonaba git sekuaia.
  • Michelangeloba bilsi 90 ongnasipilosa Sistine Chapelko art kaa.
  • Bejamin Franklinba France asongo bilsi 78 ongaona kingkingan dangdike ona aro bilsi 80 badeosa antangni biographyko sea.
  • John Wesleyba bilsi 80 ongahaon konta chi·bongana bate salo lekka sena manjawaha ine chanchiachim, indiba sena man·kuaha.

Iarangni gimin maina aganenga ine saoba chanchiengama? Uamang bilsi bang·ahaoba ‘dakna man·gen’ ine chanchiako dontongjaha aro uamangni nikjagringako chu·sokattokaha. Bebean iamang bilsi badeaha ine chanchigija dakroroe bang∙a janggirangni mikkango ra∙bianiko on∙na man∙aha.

(2) Gitalna Biapko Tarisona Nikjumangbo
Gitalna biapko on∙na gita gitchamko galrokchengna nanga. Gitcham aro gital minggniko apsan biapo donbrinode gitalko napatani orto dongja. Gitcham bostu baksaan skango gita apsan ong∙pilaigen. Nang∙ni nikjumangsoenggipa bimang ong∙na skang na∙a baditana kingking gitchamko rongtalatna sikani gnang? Gitalko donna chanchie nikatengon maiko nikata? Gital cholrang, gital nangrimani, gital namnikaniko, gital dakgniko, gital mal-gamko, ba maiba gital gamchatgipakoma? Uarangko ra∙napna skang nang∙o chu∙onga gita biaprang dongna nanggen. Gitchamko gimaatna ba rongtalatna man·jawa ine na·a chanchinaba donga, indiba gitalko donnasiengode galatna altuabea aro galatnan nanggen; haida, uarangara—nang∙ni namnikbatgipa ripeng, jakkalronggipa cha∙a-ringani, mandeskana nitogijagipa bewal aro kamrang, ba janggi tanganiko bak kan∙dikatgipa bostu…ba gipinrang ong·naba gnang. An∙ching noko jakkalna nanggijagipakode noksamo, noksiko, gipinni nikgijao, ba∙ra pindape, nok busruo chipe done, ba so∙e/dape galaniko dakronga. Iako dakode gipinrang nikjawa aro u∙ijawa ba agittal mande re·bae iarangko nikode namjawa ine chanchia. Indiba mandeska nikjaoba/u∙ijaoba na∙a an∙tangde donnue donasa inen u∙ia. Gipinnasa donnue dona, nang∙nade namkuaiengama? Ong∙ja. Dal∙batgipa aro namjabatgipa mandeni bewalde namgijako donnue donanian ong∙a. Moseni somaio cha∙ue turam a∙tiptango a∙kol cho∙e dape dongipa Akan gitan dakaia.

Uni gimin pangnan ia donnue donani bewalko gale uko (biapko) gital daksrangnade gitchamkode galtelna nanga. Unosa gitalna biap donggen. Jensalo an·ching gitalna biapko donna taria unode uano maiko donna sika pilakkon man∙gen aro an∙chingni janggi tanganio gital ong∙gen.

(3) Nikjumangao Nikani Gitan Re∙ongkatbo
Ringko chio re∙atnara gitchoani boitako jipatna nanga ba pedal dongode ja∙achi ga∙jepjepatna nanga. Chion ong∙engahani gimin an∙tangan gitchoangade ong∙ja, indiba daktimgipa dongani giminsa. Angni jumang nikara maikoba dingtange mikkangchi janggi tanganina daknasa; una angara nikgiminko chu∙sokatna ine an∙tangan kamko ka∙na nangskaa. ‘Nikjumanggipani bimango chong∙mot kamko ka∙chakatahaode sokkujaon chu∙sokakode niksoa’ inara kakket ong∙bebea.

Look and go ahead

‘Name poraigiminko porikkaoba namen seatna manode semitingon jaksirang setoa, nengako uija aro gisiko kadingsmite sena mana’, iaba ong∙taia. Experienced ong∙gipa scholar ba ki·tap serakgiparangni, ‘Thesis Outline aro Materialrangko chimongmanahaode semanaha gitan dakaijok’ ine aganako knabia. Altubebea aro 50%-kode semanaha gitan nikaijok.

Dakgitika, ka∙gitika, tarigitika ba chanchigitika ingipara namade ong∙bebeja. Ong∙jaode “Kina siko kigol pea” ingipaan tol∙asa ong∙aiginok. Am∙pangchi nokking rapna/ka∙naba wa∙ding namakon den∙soe bisil-bimik chitsoe uko onggare/masango wal∙kusi nangatpile ripoe donsoosa jongmot cha∙ja. Ruutaoni tarisooara nambebea. Jumang nikaba apsanaia. Man∙na skani gimin jumang nikgitikade nikmanchaa ong∙ja, uade jumangan tol·e nikchrakasa… ‘JUMANG’ nika ine da·o golpoengon, tusiao jumang nikakode miksongjaenga. Iano golpoenggipade mikkangchi janggi tanganina angni NIKJAGRINGSOENGGIPA, ukosa miksonga. Angni nikumanganiara angni bilni nalsaosa ong·engode, unade gipin nisanko done nikjumangskaode nama. Ukon REMODELLING ka·a ine agana. Angni gisiko dongimin jumangko chu·sokatna taningtangko jakkale ka∙nasiengon bebera∙ani baksa tik ong∙e ka∙angjokode chu∙sokroroaniko donggen. Iako dakanio anga maikoba man∙na sikani dongode, idea aro uni pilak dakgnirangko namedake sandichenganina angni kam; unon ua kamo chu∙sokgipa ong∙gen. Nambata lessonko man∙na expert manderangko gronge golpona-agangrikna kratcha∙na nangja. Mitam cholrang indin ra∙bae gift on∙aigipa bostu gitan ong∙aia, indiba uko an∙ching gift ine u∙ioba kulie nijani giminsa chong∙motko u∙ija. Jaktango man∙na skangde mai kamde altuara? Gimikan altuja. Sikani dongani gimin uko man·na ine tikkele kam ka∙osa altuae nika.

Angni Ku·mongani Katta
Kosako aganbagimin gita, ‘jumang nikoba nikchrakainabe, uade jumangan tol∙asa ong∙aignok’ inara kakketmancha. Chong∙motgipa jumangko nikna an·ching somai ra∙na nanga, somaiko ra∙e chanchi-bewalna, chanchi-bewale niani ja∙mano UAN ong∙bebegenma uko niwilwale chanchianiara nama ja·ku ga·ani ong·a. Man∙chongmotgen ine nikode nikenggipa jumangko be∙en pil∙atna re∙chakatbo. Angaba A·chik saksa ong·e chasongni chasongna aganritingbaenggipa jumang nikarangko ba agananirangko gimikkode jee aganjawa aro galtokna nanga ineba injawa, indiba mitam agananirangko on·tisa nipile aganna sika.

Saoba agana, “Porikka sena skang do·chi ritako cha·e re·angode exam sea namjana,” ba, “Resultni salna skang walo tusimitingo dochi ritako chaako jumango nikode ZERO manana.”

Mitamara, “Porikka segipa studentrangna do·chi cha·na on·ja; porikka segiparangba mitamde dochi chaja.”

Saobarangara, “Kam nangana re·angpaachim, bao amikkako niken rasong dongjakon, chu·soksrangjajok,” “rasong be·aha,” ine aganakoba knabia.

Mitamde indakeba agana, “Pringwalni kamna ong·kato chi ko·na ine me·chikni basing konggrangko ra·e re·angako nikode rasong dongjana,” indiba, “chi ko·e basingko de·e re·angako nikode rasong namana.”

Angni chanchiani aro sing·ani: “Do·chioara mai bil donga?” Saoba mandeoara mai bil gnang?” “Pringwalni me·chik basing konggrangko ra·e re·baoara ua basingoara mai bil dongskaa?” Iarangko chagrongode, ba nikode, ong·telaiama? Rasong-gopal dongbebejahama…ine pil·ni pil chanchie nimana. Haida, ong∙katangoba, grongani ba dakani somaio tiktak somai melijanaba gnang…indiba basing konggrangko nikbaani giminde ong∙jawa, do·chi ritako cha·ani giminde ong·jawa ba saoba mandeskako nike rasong be·ade ong·jawa. An·chingara bebera·a inoba gimikon bebera·srangaia gita ong·pilakon! Beben, bang·a jumangrangan mandeni janggi tanganina meli-ma·gapea aro nikani kri ong·bebegiparang donga. Uarangko anga ‘ONG·JA’ ine jegalna nangnikja, indiba kosako aganbagiminrangde chanchidraasa, an·tangtangko ua gitan ong·na draatasa. An·ching mandeko, basingko, walo jumang nikako ba do·chiko dosi galainade maibadake nikata. Angni experience ong·ako aganode, ‘bao, name manchaan mukusto ka·na nanggipako minge-tinge, pringoba do·chi ritako cha·en porikka sena re·angoba angade ZERO man·ja, aro seoba namen sena man·aia. Basing konggrangko nikaba baditaba chang ong·piljok… Chi ko·na re·anggipa me·chikma saksaba angko, ‘da·alde na·ade rasong dongjaha, basing konggrangko nikanga, porikka senangjawawai,’ ine bal·ekata, indiba mamingba ong·ja.

Sastroo agana, “Maina jumangrangni bang·ao aro bang·a kattarango ong·gramaianirang gnang; indiba na·a Isolna kenbo” (Aganprakgipa 5:7). “Indioba uandaken iarangba uamangni dakjumangarango be·enko marang nangata, aro gitel ong·ako jechaka, aro rasongko kal·stapa” (Juda 8). “Jihovana kenania gisik gnangani a·bachengani ong·a; aro Rongtalgipako u·ianiara ma·siani ong·a” (Toe Skiani 9:10).

Kan·dikgipa Golpo indiba Skiani Katta
Nokdang ge·sao me·chik saksa jean pangnan do·o mangsako wa·alo angretrete kame minatachim, uko cha·na tarion an·bigil ba kosak kakketkode den·e galrongachim. Uni demechik dal·rorobaon nokdango ia cha·aniko tarioara apsankon dakpaaha. Uni ja·manoa su·gipa me·chik atchie dal·rorobaaha aro uaba apsankon dakaha. Salsao uni segipa ia gittamgipa chasongni demechikko sing·e inaha:

Segipa: “Maina ua do·oni kosak bigil kakketkoara galenga? Angade uakon namnikbatachim!”
Jikgipa: “Oh, angade uko galtelnan nangaia!”
Segipa: “Maina?”
Jikgipa: “Angni ma·gipaan pangnan indake dakronga!”
Segipa: “De ong·aia, indiba nang·ni ma·gipara maina indake dakskaara?”
Jikgipa: “Haida angade u·ija, uo sing·osa u·iainok.” Unikoa, su·gipa demechik uni ma·gipao sing·e niaha aro indake aganchakaha.
Ma·gipa: “Dede, angaba u·ija. Nang·ni ai-bitchi/ambian indake dakrongani gimin, angaba ukosan dakaia.”
Demechik: “Uara, maina indake dakskaane?”
Ma·gipa: “Haida, angaba u·ija. Anga sing·e nina!”

Unon gittamgipa chasongni demechikni ma·gipa, an·tangni ma·gipao, ‘maina iakoara indake dakronga,’ ine sing·on, ‘maming gipin obosta ong·a dongja, indiba do·o mangsako wa·alo angretrete tarinara song·chakani ge·sasan dongaia aro uara chonmana, jakbreja; do·o manggimikko uno donna biap chakjani gimin kosak bigil kakketko gale indake dakronga,’ ine aganosa ja·mano namedake ma·siaha. Chasong gni re·angaha, indiba gittamgipa chasongosa, ‘maina uko indake dakaha uani gimin u·ina man·aha.’Basakoba an·ching skangonin dakrongbaani gimin uko galna man·jaesa ‘skangonin indake dakbaa,’ ine agane da·onaba daktokkuenga. Iara nangchongmotani ba dakna nangtelani gimin dakengama? Mitamara, da·ororo janggi tangenggipa dedrangna, ‘namjana,’ ‘krajana,’ inesan aganchakaia, indiba chong·motkode aganna man·ja. “Indake dakoara mai mancha ong·ana,” ine anga ma·a-paarangoniko sing·kuaha, indiba, ‘namjana,’ inesa agane bon·ataiaha.

Da·alo anga mingsako aganna ska, ‘Dedrangni dakna amani bil dongode, uni bilko underestimate ka·nabe, ba jumangrangchi uni bilko champengnabe; batesa uko salchrobo, bilatakani kattako agane on·bo aro Isolni kattarango pangchakchina skie on·bo. Krapilgija nikgimin jumangrangko bebera·e brangatanirang an·ching Kristoko ja·rikgiparangna kraa ong·ja. Chasong damberang, walo tusimitingo ong·na kragijagipa nikgimin jumangrango pilakonde pangchaknabe. An·ching uarango bebera·simake dongaiachi, unon ja·gitotako man·ode, “JUMANG NIKSOABA TOL·ASA,” ine agangipa ong·paigen. Indakaona sokjana gita, namedake nikjumangsoaniko dakbo aro nikjumangengon, uarangni chong·motko u·ina on·china aro Isolni skao chu·sokgipa ong·china Una an·tangtangko pakwatbo aro Uo pangchakbo.

Cycling on the hills

Don’t underestimate the power of your doing, the power of your being, and the power of your having with your preparation. Focus on your abilities and depend on God.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

References:

  • Eastman Curtis, “Uncover the Destiny Hidden in Your Yeart” in Pursuing Your Life Dream. Published by: Ben Books, Secunderabad, @2020. Copyright: Eastman Curtis.
  • Clare Ukken, Lead You Way to Success. Published by: Pauline Sisters Bombay Society, Mumbai (400 050).
  • Shammi Sukh, “100 Thoughts to Motivate and Inspire” in Success Is Yours. Published by: Better Yourself Books, Mumbai (400 050).
  • Sue Augustine, “101 Ways to Make It Happen” in Turn Your Dreams Into Realities. Sue Augustine is also an author of When of Your Past is Hurting Your Present. Published by: Harvest House Publishers Eugene, Oregon, USA. 2nd Published by: Authentic Books, Secunderabad (500 003).
  • F.M. Britto, Keys to Success and Happiness. Published by: Better Yourself Books, Mumbai (400 050).
James Hudson Taylor

James Hudson Taylor

“Dear God, if you should give us a son, grant that he may work for you in China.” James and Amelia Taylor prayed in the parlor behind Barnsley’s busiest chemist shop.

Taylor’s Childhood Days
On May 21, 1832, Amelia Taylor was 24 at that time and gave a son to her family. They called him James Hudson Taylor—Hudson was his mother’s maiden name. Taylor loved to hear the stories when his grandfather had entertained the family’s most distinguished visitor. Taylor spent his childhood and teenage years at 21 Cheapside, Barnsley which was not far away from the spot where John Wesley had preached in June 1786, while he age 82. Years later, Taylor’s sister Amelia remembered how the children loved to hear their father and his friends talk like:

Theology, sermons, politics, the Lord’s work at home and abroad, all were discussed with earnestness and intelligence. It made a great impression on us as children.1

Taylor has had two sisters and a brother—Amelia, William who died at the age of seven, and Louisa. He himself sometimes would say, “When I am a man, I mean to be a missionary and go to China.” Taylor’s father takes his four children into his bedroom, kneels at the four-poster bed, and with his arms around them, prays for each of them. After that, Taylor and his sisters would go to their own rooms to read their Bibles for a while. Their father always says, “Learn to love your Bible. God cannot lie. He cannot mislead you. He cannot fail.”

Taylor’s Teenage Days
He began to love nature and learned to grow ferns and flowers he had collected in the woods. He was encouraged by his father to collect and subscribe to a natural history magazine, and supply him with pillboxes from the shop for his collection of insects and butterflies. Soon after Taylor’s 15th birthday, a vacancy occurred for a junior clerk in a Barnsley bank. His father was anxious that his son should learn how to keep accounts and write business letters, and Taylor was accepted for the post. From his earliest years, he had seen the value of prayer and reading the Bible. Every morning after breakfast his father read from the Scriptures. That was fine, but then he would pray for twenty minutes in magnificent biblical languages which had begun to irritate Taylor.

He thought:
“If there is such a person as God, then to trust Him, to obey Him, and to be fully given up to His service must surely be the best and wisest course. For some reason or other, I cannot be saved. The best thing I can do is to enjoy the pleasures of this world, for there’s no hope for me beyond the grave.”2

He gave up praying and found going to church a bore. He came to think like his skeptical colleagues. If what they believed was right, there was no need to worry about the doom which his parents thought awaited the ungodly. A month after his 17th birthday in June 1849, Taylor went for an afternoon walk and picked up a gospel tract to find something to pass the time and listened to a song lyrics:

“There’ll be a story at the beginning, he thought, with a moral at the end.
I’ll read the story and skip the sermon.”

This track was about a coalman in Somerset who was seriously ill with tuberculosis. Before he died some Christians visited him and talked to him about passages from the Bible. The coalman was particularly struck by the verse which says that Jesus bore our sins in His own body on the cross. When the visiting Christians spoke of Jesus’ cry from the cross, “It is finished,” the coalman understood its meaning and became a Christian. Taylor didn’t know that he was fifty miles away from his mother who was staying with her sister at home with several hours to spare. Meanwhile, his mother went to her room, locked the door, and made up her mind not only to pray for Taylor’s conversion but to stay in the room until she felt sure her prayers were answered. Taylor reflected on the tract and understood that it was a simple tale and yet it made him sense and said with a question: “A full and perfect atonement and satisfaction for sin: the debt was paid by the substitute. Christ died for my sins.” Taylor knelt on the floor of a Barnsley warehouse and became a Christian. He then was given a text from Ezekiel 36:26: “I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh.” One Sunday evening, since the cold kept Taylor home inside, he spent his time talking to God and trying to listen to Him. He repeatedly thanked Jesus for what He had done for him by saying: “Dear God, please give me some work to do for you, as an outlet for my love and gratitude.” Then, he knew just how God wanted him to spend the rest of his life and said to himself.

I felt that I was entering into a covenant with the Almighty. I felt as though I wished to withdraw my promise but could not. Something seemed to say: ‘Your prayer is answered!’ And from that time the conviction has never left me that I was called to China.

Taylor’s Journey for Mission
In the early beginnings of 1850, Taylor discovered that an interdenominational society called the Chinese Association had been organized in London. It planned to employ Chinese evangelists to cooperate with existing missions in taking the gospel to the unreached interior of China. Taylor wrote a letter to the secretary of the Association, George Pearse asking him to send circulars, collecting cards, and anything which could help him introduce the work of the Association to his friends.

One day, a minister of Barnsley’s Congregational asked Taylor, “You may certainly borrow the book, and what, may I ask, is your interest in it?” Taylor replied, “God has called me to spend my life in missionary service in China.” The minister asked, “And how do you propose to go there?” He replied, “I don’t know, but I think it likely that I shall need to go as the twelve and the seventy disciples did in Judea, without a stick, or bag, or food, or money—relying on Him who had sent them to supply all their needs.” The minister gently placed his hand on Taylor’s shoulder and said, “Ah, my boy, as you grow older you will become wiser than that. Such an idea would do very well in the days when Christ Himself was on earth, but not now.” On March 22, 1852, Taylor told his mother that he had made up his mind: his friends at Andrew Jukes’ assembly now believed, as he did, that God was calling him to go to China as soon as possible.

A Man of Gospel Landed in China
On Monday, September 19, 1853, Taylor when he was 21, and his two friends—Arthur Taylor who is also a missionary and an elderly minister whom the Taylors met in Liverpool started their journey to China. Taylor suggested them to sing of John Newton’s hymn—
“How sweet the name of Jesus sound,
In a believer’s ear!
It soothes his sorrows, heals his wounds,
And drives away his fear.”
3

Then he prayed with his firm voice until he commanded to God those he loved and concluded: “None of these things move me, nor do I count my life dear to myself, so that I might finish my course with joy, and the ministry which I have received from the Lord Jesus to tell the gospel of the grace of God.” On Wednesday, March 1, 1854, Taylor and his team reached Wusong and Huangpu river towards Shanghai. He saw European ships sharing the French men-of-war. A dozen or more foreign business houses stood shoulder to shoulder with an ornate Chinese temple now used as a customs house. What he had read about in the pages of The Gleaner had become a reality before his very eyes. Every day Taylor gave time to teaching three new Chinese Christians—Guihua, Si, and Tsien; also, he spent time preaching to as many as his house would hold, and going out and preaching on the streets of Shanghai. Taylor changed his dress into a Chinese dress which he used to wear always. This has made him more effective in preaching and sharing the gospel to Chinese people and said, “I concluded it was my duty to follow his example.”

People who landed in Shanghai

Members of the China Inland Mission group that sailed to China in 1866. P.C.: @SCMP.COM/Post-Magazine

 

One day, Taylor was talking to some Chinese guests in the cabin of his boat while at Nanxun. “It’s foolish to worship idols. We are indebted to the One, True and Living God for every good gift,” he said. One Chinese man replied, “But surely you are too sweeping in your statement. There are good idols as well as many that are good for nothing.” “And which are the good idols?” Taylor asked. “They are in there,” he said by pointing in the direction of a nearby temple. “Many years ago, two men came to our town with a boatload of rice to sell. It happened that it was a time of famine. There had been no harvest and the people were hungry. Seeing this, the strangers took the rice and gave it away among the poorest people. Then they couldn’t face going home again.”

“Why not?” “Because they had given away the rice instead of selling it.” “It wasn’t their own?” Taylor asked. “No, it belonged to their master. And as they were afraid to meet him again, they both drowned themselves here in the river. The people said they were gods and made idols to represent them. They built that temple and the two men have been worshipped there ever since.” “Then your idols were only men. And men who stole their master’s property and did wrong by taking their own lives.” Taylor went on to tell his guests for the first time about the true and living God who gave His only Son that whoever believed in Him might not perish but have everlasting life.4

Taylor’s Contributions toward China
Taylor started his work in various ways. His goal was to present the Gospel of Jesus Christ to all the provinces of China. He shared the gospels to all the people, distributed the gospel tracts on the roads, inside the cities, and in many places. In the year 1865, he summed up his vision for the upliftment of Chinese people, and with great faith though limited financial resources, he founded the China Inland Mission (CIM). Starting from Shanghai, he traveled to almost all the provinces of China, and the gospel spread as widely as possible throughout China. Frequently, Taylor has been forced to return to England as his health condition repeatedly became poor, but had continually concern for the millions of Chinese people who lived in the provinces where no missionary had ever gone.

  • For the first time, Taylor translated English Bible into the Nigpo language.
  • In 1866, twenty-two missionaries including Taylors, the mission grew rapidly in numbers and outreach.
  • In 1905 after his death, China Inland Mission (CIM) became an International body with 825 missionaries living in all eighteen provinces of China.
  • Set up more than 300 stations of work in China.
  • Erected more than 500 local Chinese helpers.
  • Raised 849 missionaries who ventured out for the gospel in China.
  • 1,25,000 Chinese were converted into Christians and followed his steps.
  • He also encouraged single women as an evangelical to live in the interior of China.5

At each meal, Taylor and friends began to sing the prayer:
“Oh, send a hundred workers, Lord,
Those of Thy heart and mind and choice,
To tell Thy love both far and wide—
So, we shall praise Thee and rejoice;
And above the rest, this note shall swell,
My Jesus hath done all things well.

Taylor’s Last Days before Heaven
A young Chinese evangelist and his eighteen-year-old bride had been reading Taylor’s Retrospect, newly translated into Chinese, and decided they wanted to meet the author. At the CIM house in Changsha, they were told the sad news but allowed to join one of the small groups who gathered at the bedside. He held Taylor’s hand in his and said.
“Dear and venerable pastor. We truly love you. We have come today to see you. We longed to look into your face. We too are your little children. You opened for us the road to heaven. You loved and prayed for us for many years. We came today to look upon your face. You look so happy, so peaceful! You are smiling. Your face is quiet and pleased. You cannot speak to us tonight. We do not want to bring you back: but we will follow you. We shall come to you. You will welcome us by and by.”

They carried the coffin—the best the Chinese Christians who insisted on buying it could find—down to a ship moored at the Xiang River. The captain flew his flag at half-mast as they sailed northeast to join the mighty Yangzi. In 1988, Dr. Jim Taylor, James Hudson Taylor’s grandson, discovered the monument stones preserved in the former British Consulate in Zhenjiang, now a museum. The inscription was intact:

“Sacred to the memory of the Rev. J. Hudson Taylor, the revered founder of the China Inland Mission, born May 21, 1832, died June 3, 1905. A man in Christ.”6

The Protestant Mission of China

  • In 1807, Robert Morrison was the first Protestant missionary to enter the country and began translating the Bible.
  • From 1831-35 Karl Friedrich August von Gützlaff (1803-1851) distributed many writings on his trip through China.
  • The reports of the first missionaries created great interest in China in England and Europe. In 1852 the Chinese Evangelization Society (CES) was founded in London.
  • In the course of the Opium Wars, xenophobia increased in China and persecution broke out (1837). The next wave of persecution followed in 1847-52, triggered by the pro-western Taiping Rebellion. When the Taiping were able to settle outside Shanghai for a short time, many believed that the opening of China was imminent.
  • CES asked its first missionary to drop out of medical school and go to China immediately. Sun traveled James Hudson Taylor to China on September 19, 1853.
  • In 1854, Hudson Taylor arrived in Shanghai, China, and quickly realized that the other missionaries had no interest in penetrating inland China. He eagerly set about studying the language and undertook a total of 18 preaching trips, some of them inland. From the ninth trip onwards, he dressed in Chinese. Although he was mocked by his compatriots for this, he sensed the closeness he gained to his beloved Chinese.
  • In 1857, Hudson Taylor left CES (his mission society) for various reasons and lived purely by faith. During this time, he started medical work in Ningbo. In 1858 Taylor married Maria Dyer in Ningbo.

“Do not have your concert first, and then tune your instrument afterward. Begin the day with the Word of God and prayer, and get first of all into harmony with Him.” (—J. Hudson Taylor)7

 

You Are Important!

You Are Important!

Before others, everyone aspires to be a good person. Thinking about being a good person may be quite simple to say, but who can think and say, “I don’t want to be a good person.” More than six million people live on the planet at any given time. Everyone ought to have heard the Good News if they wanted to be an honest and decent person. Because they were unaware that Jesus can give them eternal life, people in the world struggle greatly to recognize the good people. Because evil still exists in the world today, even those who have heard the gospel have a hard time being good people.

The Bible instructs us, “Finally, all of you, be like-minded and sympathetic, love as brothers, be tender-heart and humble” (1 Peter 3:1). 3:8). As a result, you have a role to play in introducing Jesus to more people. Regardless of where you are or where you are in the world, God is still guiding you there.

It doesn’t matter if you are serving the Lord your God where he has placed you—across the street or the ocean—as long as you are making use of your talents and skills. Following Jesus’ example will help you to adjust if you are traveling to a place where the population is different from yours, and you will hopefully have a positive experience. You will accomplish your objectives in this way.

Child getting brown stones from white

Just Be You

Sometimes as I am walking down the street, I ponder great heroes who have shown themselves in various guises. I looked up to people like Terry Law, R. W. Shambach, the Apostle Paul, Smith Wigglesworth, Kathryn Kuhlman, and others are examples. As they begin to consider all possibilities, they experience encouragement rather than discouragement. I believed that I would never be able to preach like Shambach or even D.L. Moody for the rest of my life or be like them in any other way. But at least I could try, and trying is never a bad thing. “For even hereto were ye called: for Christ also suffered for us, leaving us an example, that we should follow his steps,” the apostle Peter once stated” (1 Peter 2:21).

We can envision how drastically different our lives would be. Our God uses the best of everything to create us. That is how we can appreciate the beauty of the world around us. In Psalm 46:10, God commands, “Be still, and know that I am God.” He understands that in order to clearly hear his voice and receive divine guidance, we must experience stillness. Imagine how much more adept we would be at identifying our true life purpose. In our busy schedules, we occasionally need to take a breather and even pause. Your strength, according to the Bible’s Isaiah 30:15, is found in confidence and quietness.1

male employee raising hand

Although I don’t believe we need another apostle in this place, we do need to emulate him. Similarly, our God exactly raises us to serve the function for which He called each of us. We are the ones who must complete the tasks at hand right now. If the All-Powerful calls us to carry out his own work, the call will be so passionate that it may cause our hearts to burn from the inside out. So, embody who God created us to be and fulfill the tasks He has given us. All types of people are needed by God.

Pursuing Your Life Dream author Eastman Curtis wrote in his book that “you cannot put any pressure on a broken foot, and you cannot do that with someone unfaithful. A tooth that is rotten or has broken will snap or crack if you start to apply pressure to it. You cannot lean on an unfaithful person, and man, does it hurt. God seeks partners in which He can have faith. He won’t give you greater things if He notices that you are unfaithful in the little things. You must fulfill the calling that God has placed on your life. Don’t try to carry out someone else’s duties. That is not how it operates. You have a gift that is solely God’s. For you, it is intended.”

God bless you!

To know more about:

  1. Sue Augustine, “101 Ways to Make It Happen”, in Turn, Your Dreams into Realities. Secunderabad: Authentic Books, 2008.
First Church on Garo Soil, Vol-2

First Church on Garo Soil, Vol-2

The Arrival of the Gospel in Watrepara
Omed and Ramke left Damra after a brief stop, heading for their hometown Watrepara. The villagers were wary of them when they learned of their mission, but they were allowed to stay in the village because the villagers’ spirits did not exact revenge for their blasphemy. Despite the fact that it was their own country, they felt like men in an enemy’s. A powerful sense of resentment had already been stoked by the news of their arrival, which had preceded them. Even their relatives were hesitant to provide them with shelter and food out of fear. But when it was time to put their courage to the test, they showed no signs of fear. They spent a couple of days going from house to house and clearing the path before inviting the entire village to hear the gospel after they had prayed fervently for direction.1

The crowd gathered in front of the Nokpante2 and formed a circle there. On either side, other leaders joined the chiefs in the place of honor. Since the meeting had all the formalities of a council and representatives from other villages were present, their swords were embedded in the ground in front of them. They were all crouching on the ground, staring at Omed as he stood to speak, their black eyes gleaming behind bowed brows. The bravest among them should have tested their nerve at that time, but the speaker knew how to touch their hearts when she said:

The Garos believe in demons, but there are no demons. At any rate, there are no demons that have the power to hurt us. We have sinned against God. What shall we do? But there is One who has done everything for us. And He sent Him to save us. He willingly offered himself a sacrifice for our sins, and all who trust Him are forgiven. He rose again after death and is now alive in the presence of God. We, your brothers, who believe it, have great joy in our hearts. And this joy is for all the Garos if they give up the worship of demons and turn to God. Therefore, we have brought you the message.3

When he was done, there was an immediate uproar and a burst of previously suppressed outrage and exclamation!

What, you a Garo, born of a Garo mother, do you presume to know more than the whole Garo tribe, and to teach us, your elder relatives? How did you dare to come here, slighting the demons, and trying to deceive us by pretending that they have no power to hurt or to kill? Beware lest some sudden calamity come upon you! We are not such fools! Who cares for your religion, and who will accept it?4

Omed, however, was not a soldier for no reason. When the commotion died down and the crowd mockingly dispersed, some people drew closer for more conversation as night fell. They engaged in extensive mental reflection before declaring with satisfaction that “the message was excellent.” Once their mission got underway, they would not have succeeded in establishing themselves as true believers’ heroes. Ramke took his youngest brother, two other boys, and himself back to Damra within a few days to establish the core of his school.

Omed has faced Difficulties and Challenges
Omed and his wife Epiri stay back at Watrepara to labor for his people and tirelessly spread out the gospel for several months. But Omed and his household’s life was not easy because the villagers did not like their teachings and new religion. He was blamed for any misfortune that happened in the surrounding area of the village. Different diseases and calamities like cholera, dysentery, drought, and storms brought miseries to the inhabitants which were considered to be the results of the demon’s displeasure at the new religion introduced by Omed. Within two or three days, some people died because of epidemic cholera and even one of his children died. In this critical situation, he was also threatened with death. The villagers viewed the deaths as punishment for the village for tolerating their presence and for their lack of belief. They expelled them from the village because they were bitterly angry with them for bringing the curse of the spirits. Now that his life was in danger, Omed was compelled to leave the village. His family made Rajasimla their home for three weeks, sleeping beneath the large tree at the base of Koasi hill. Omed cut a space in the jungle on the banks of the stream for a small hut he built out of bamboo and grass. At the base of the Rajasimla pass, his family lived in a run-down hut. When Rajasimla was first built, the low-lying areas were covered in reeds and tall grasses, and wild animals like bears, wild boars, deer, and stags frequented these areas. It was deemed hostile and uninhabitable as a result. In the dead of night, the big cats—tigers—came close to Omed’s home and circled the large tree. Later on, the villagers considered the loss of lives as a judgment on the village for harboring their presence, and on them for their disbelief. Bitterly enraged with them for bringing down the curse of the spirits, the villagers drove them out of the village. Omed’s life was now at stake and was compelled to leave the village.5

For three weeks, Omed and his family slept beneath the big tree at the foot of Koasi hill and settled down at Rajasimla. Omed made a small hut of bamboo and grass, clearing a place for it in the jungle on the banks of the stream. It was a poor hut at the foot of the Rajasimla pass where his family stayed alone.6 Those days the low-lying areas around Rajasimla were filled with reeds and tall grasses frequented by wild beasts such as bears, wild boars, deer, and stags. Because of this, the area was considered hostile and inhabitable. At night the big cats (tigers) came near Omed’s hut7 and swung around the big tree. Omed and his family were praying and worshiping God one night while lighting a lantern in their hut. Suddenly, six homicidal Garo people8 arrived in Rajasimla with the intent to kill the entire family. They were puzzled and annoyed when they came across a lantern glowing, so they turned around and fled without carrying out their heinous plan.

When Omed and his small group of friends went to Koasi Hill,9 where puppies and chickens were being taken up for sacrifice, one of the most tragic events occurred. They climbed the stairs with contempt, began tossing aside all the empty baskets, grabbed the stones, and split up. Along with cutting down the trees that were blocking their view, they also took a bundle of bamboo from the bamboo grove as trophies. The Garo people would occasionally emerge from their villages later, buzzing angrily and poised to attack. When Omed and other market participants were selling their wares at Rangjuli on one of the market days, some of the more dangerous individuals suddenly launched a ferocious attack upon seeing them. An update to Captain Morton had been sent through Ramke by the head constable of the Rangjuli police. 50 frontier police officers were immediately stationed at the Rangjuli market by Captain Morton, who acted swiftly. The primitive people demonstrated their allegiance to the British Government and understood that the captain kept his word by glancing at the border police. Additionally, the police officers stayed at Rangjuli until the danger subsided. After a short period of time, unexpectedly heavy rain fell, surprising everyone with these sudden changes in the weather and their current perceptions. Later, the idea of raids was dropped, and Omed and his followers at Rajasimla could stop worrying.10

Rangku11 was present with Dr. Miles Bronson because he was the third convert among the Garos to be baptized by Dr. Miles Bronson at Nowgong on April 8, 1866. At that time, Ramke informed Dr. Miles Bronson in a letter that had just arrived from Rajasimla that the Garos had made the decision to annihilate the Christian families. After receiving Ramke’s letter, Dr. Bronson, according to Rangku, approached him while sobbing and pleaded with him to go help the people. Dr. Bronson responded, “You go on; the Lord will take care of you.” Rangku said, “if they kill me?” “God’s blessings are upon you,” Dr. Bronson wished. “Maybe things are under control now. Anyhow, venture out and exercise bravery.” He looked for boats all night long. Rangku reached Goalpara in two and a half days. He left his luggage there and continued on foot until he arrived in Rajasimla just before dusk. In this moment of the greatest danger, Omed and Ramke were happy to see him and to have his assistance.12 Knowing that their lives were now in danger, Omed and his fellow beings fled with great trepidation. They set a watch for both day and night as they made their way back to Rajasimla. They couldn’t sleep for three days because there were fires lit all around the cluster of huts. Omed may have deeply regretted what he had done, which had put many other people’s lives in danger. Omed, his family, and other people remained unharmed despite those tense situations. The location of the wild animals’ former nighttime prowl and swinging has been marked by the construction of a monument close by.13 People from the nearby hillside villages used this location as a footbridge to access Rangjuli’s weekly market activities.

Omed and his fellow beings have escaped with great tension, knowing that now their lives were in jeopardy. As they went back to Rajasimla, they set a watch both day and night. Fires were lit all around the small circle of huts and they could not sleep for three days. Omed too, perhaps extremely regretted what he had done and put others’ lives at great risk. In spite of those furious situations, no harm befell Omed and his family members and others. Nearby a monument,14 it has been built to indicate the place where the wild beasts used to prowl and swing around at night. This place was also used as a foot pass by the people from the surrounding villages in the hills for their weekly market activities at Rangjuli.

Omed invited the villagers to his modest home for some rest, a slice of betel nut, and a smoke of tobacco, and it became known as the “House of Call” in memory of these people.”

He then seized the chance to preach the Gospel of Christ to the unaware visitors. Omed began to see the first results of his labor as a result, slowly but surely. Slowly but surely, the villagers came to accept Omed’s “new-found faith.” Similar to how Omed encountered numerous challenging circumstances and difficulties while attempting to spread the Good News among the populace. The Garo people were fierce and bloodthirsty, and they still were in Omed’s time. However, the Holy Spirit’s power came to him and reminded him to pray constantly. He moved forward to pray at the base of a cotton tree where the current cemented monument to remember had been placed as the Holy Spirit inspired him to do so in order to overcome those terrible circumstances. Omed frequently knelt down on his knees and offered his three daily prayers there, which was not far from his modest hut saying: “O God my Father, just as the cotton silk of this tree is blown away in different directions, so also let your Gospel spread to every corner of the Garo land and to all over the world.”15

After that, “Omed’s Place of Prayer” became a well-known name for this location where Omed frequently prayed. With such a keen eye for detail, Omed had to endure a lot of hardship, but he worked tirelessly and with enough faithfulness to see God’s kingdom grow as a result of his ministry in the Garo Hills.

Establishment of First Garo Church
Seven of Omed’s supporters sided with him over the course of a year as his strategy for the campaign gradually gained traction. They have stopped worshiping demons and have discovered a new religion. The Rajasimla members increased despite numerous mistreatments and odd circumstances. Late in 1866, Omed informed Dr. Miles Bronson that some people frequently gathered at Rajasimla for worship and that many of them desired baptism. There was no one else to take over, even though it was clearly absurd for him to continue managing the situation from 200 miles away. All he could do was wait it out by sending home new appeals. He had recently received a letter signed by eight Garos representing various villages, which only increased his concern.16 The signed people wrote:

A letter like this would be like a spark of tinder to a man with Dr. Bronson’s spirit. It ignited him. Dr. Miles Bronson made plans to travel to Rajasimla because he knew he couldn’t let a chance like this pass him by. ‘I would rather light the fires of Christianity among those formerly unrecognized tribes than hold the highest position at home,’ he continued. Although the trip had been drawn out and tedious, Rajasimla’s experience was thrilling and motivating. On Friday, April 12, 1867, he began by traveling to Goalpara before setting out with two elephants that Captain Campbell had lent him. Despite traveling for a long time in the heat and dust, he eventually arrived in Damra at five o’clock. There, he met Ramke, and the two of them chatted and sang until it was time for bed. The following morning, he set out early and arrived in Rajasimla in the late afternoon.17 He held a prayer service in the newly built church building that evening and questioned 26 people by warning them that becoming Christians might result in rejection, scorn, hostility, and even death. Even though they anticipated those things, they responded, “Yes, we have given it a lot of thought; we anticipate opposition; and we have decided to follow Christ and be baptized.”

Sunday 14th: A Day of Days!
After the ten o’clock worship service, Dr. Bronson went down to the lovely stream “Rongkil,” which had been dammed for the occasion, and baptized 26 Garos—both men and women. At the bank, a group of untamed, barbaric individuals was gathered, but they all maintained a calm, respectful, and somber demeanor as if they were used to the situation. Aged, middle-aged, and young people were among those who joined Christ’s flock. These were some of the irate opponents from a few months ago.

“I am a disciple of Christ, but I am unable to walk, a crippled man18 said, expressing how much the case of one of them affected him. How do I get baptized?” Dr. Bronson then instructed Omed to have and led him to the water. When asked if he hoped for material success, this man replied in a spirit-filled manner, “No; is it to fill our bellies that we become Christians? It is the salvation we want!” At another time, he declared, “My heart burns to go and tell my people on the mountains of this religion. As soon as my foot is better, I’ll leave.” Thus, twenty-seven people in total were baptized on this first day, of whom thirteen were women. Omed W. Momin as pastor was consecrated on that very day by Dr. Miles Bronson. By admonishing him to “range the hills, to preach, to baptize, to do the work of a Christian pastor, and “to be faithful until death.” Therefore, on that day alone, there were 27 members in addition to Omed, Ramke, and Rangku. The First Garo Church was founded in Rajasimla. Then, in front of everybody, Dr. Bronson ordained Omed W. Momin was appointed as the pastor and was given the duties of a Christian pastor, including “range the hills,” “preach,” “baptize,” and “be faithful until death.”

Monday 15th: April 1867
Dr. Miles Bronson was about to leave Rajasimla to say goodbye to the people when they went into the chapel and Omed told him that ten more people in the village didn’t want him to leave without counting them as followers of Christ. Dr. Bronson wasted no time in leading them back to the stream, where he alternately baptized them with Rev. Omed W. Momin and Suban/Suboni, Ramke’s wife. This demonstrated to the Garos that baptism performed by his or my hands was equivalent, Dr. Bronson continued. Rev. Omed W. Momin used the baptismal formula in Garo, and in Assamese, Dr. Bronson did. A church with forty Garo Christians, including helpers, exists in one village as a result. God gave Omed and Ramke the desire to ask to be sent to teach their countrymen there, said Dr. Bronson.

I saw their earnestness. I saw God’s hand in it, and although I had no funds, I dared not say, No. I can only say, This is the Lord’s doing, and it is marvelous in our eyes!
(—Dr. Miles Bronson)

 

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