THE SPREAD OF THE GOSPELIN SOUTH-WEST MANIPUR AND BEYOND, 1910-1930.

THE SPREAD OF THE GOSPELIN SOUTH-WEST MANIPUR

AND BEYOND, 1910-1930.

Dr. Lal Dena, Manipur University

One of the greatest landmarks in the history of Hmar is the coming of the gospel among them in 1910 and the year 2010 is now the Gospel Centenary Year which is being celebrated by the Hmars and their allied churches in India, Bangladesh, Bhutan and Myanmar with great jubilation and fanfare. 

No doubt, the first missionary who came to Manipur on 6 January, 1894 was Rev William Pettigrew, from Edinburgh, Scotland, under the sponsorship of the Arthington Aborigines’ Mission named after its founder, Robert Arthington., a millionaire at Leeds.  Because of the opposition from some orthodox section of Meitei Hindu priests, William Pettigrew moved to Ukhrul on 6 February, 1896 and opened a mission school there. Two students, namely, Thangneilal Ngurte and Tongngul Gangte from Churachandpur also attended the Ukhrul mission school and became Christians in 1910. They were perhaps the first Christians among the Mizo-Kuki groups living in South Manipur (Lalthankhum Sinate,2001:19-20).  Even after Pettigrew’s fifteen years’ ministry in and around Ukhrul, the whole of South Manipur had remained beyond the reach of the gospel. Eventually and miraculously, the light of gospel came first to the Hmar people of Senvawn on 5 February, 1910 with the visit of Watkin Robert Roberts from Carnaevon, Mid-Wales, UK who was then working with Dr Peter Fraser, the Welsh medical missionary at Aizawl. Senvawn soon became the seed-bed of the gospel resulting in the mushroom growth of the indigenous churches rooted to the best apostolic traditions of self-support, self-administration and self-propagation in all the southern hills of Manipur.

1. Among the Hmars: Three months after his return to Aizawl, Roberts made a fervent appeal to the Kros Sipai (Soldiers of Cross) in Mizoram for the new ministry in South-west Manipur. Roberts’ missionary approach was the preparation of a team of self-supporting and self-propagating indigenous leaders who would themselves do the teaching and preaching among their own people, basing on the principle of ‘nationals telling nationals’. Three people volunteered themselves. They were Savawma, Thangchhingpuia and Vanzika. After several days of journey with a basket on their back, they arrived at Senvawn on 7 May, 1910 and soon opened a school for the preparation of future leaders.. The first converts who responded to the preaching of the three teacher-evangelists were Thangngur, Thangneirum and Kaithang. The first batch of the sponsored students were Lungpau, Nekpum and Luahthanga who had already started their schooling at the mission school at Aizawl. The transfer of Taisena from Vervek to Senvawn in 1912 marked the beginning of organized worship service at Senvawn. Taisena mobilized the few converts and started worship services in his home which had become the nucleus of formal organized church later on. Other teachers at Senvawn school were Savawma, Vanzika, Thangbura, Dengruma and Khawzathang.

In April, 1913, R.Dala, a close friend of Dr P.Fraser and Watkin Roberts, who was serving in a treasury office, resigned his post and came to Senvawn to take in-charge of the newly formed Thado Kuki Pioneer Mission (TKPM) as Field Superintendent. Deeply inspired by the coming of R.Dala to Senvawn, Taisena said that R.Dala was a committed and learned man and he was the right choice to head the newly established mission. R.Dala even accompanied Roberts on his itinerary in the United States of America and the United Kingdoms. By the time Roberts and Dala returned to India in 1914, there were already 200 believers (D.Ruolngul, 2009:33). The first Presbytery was held at Senvawn on 26 December, 1914 where Watkin Roberts himself was present. R.Dala and Taisena were chairman and secretary of the conference which passed about 25 resolutions focusing mainly on the need for further consolidation of indigenous churches under the TKPM. Another innovative development was the opening of the School of Evangelism at Senvawn in 1915. The first batch of students who completed their studies in this school were Damsuok, Denga, Hranghluana, Pauchhuma and Thangler. Subjects taught at the school included Corinthians 1, Romans, History of the World and How to lead men to Christ. The School continued for several years and prominent students who passed from the school, according to L.Keivom, were Aikila, H.L.Chawnga, Dawnthawm, Khawzathanga, Khuma Khawzawl, Kunga, Luahthanga, Luoia, Lungpau, Manghena, Pauchhuma, Tawna, Taitea (Thangchhingpuia), Thangngur, Thangvang, Thangzakhup, Thuoma, Thuomlun and Vunga. They, along with others who passed out from the school, were the first natives to receive formal training in evangelism and were later on pioneer evangelists in different parts of South-west Manipur.

Frequent outbreak of revival (Harna) in the areas greatly contributed to the acceleration of the gospel movement and this often resulted in mass conversion. As a matter of fact, the first revival took place at Senvawn in 1917. As a result, many workers began to spread out to Vangai ranges and Guite Areas. In the mean time, Kamkhawlun, chief of Senvawn, pressurized all his villagers to move to Hmunte where his own house was built. Those people who refused to move to Hmunte, deicided to migrate to Tinsuong. In January, 1920 R.Dala and Taisen also shifted to Tinsuong along with the mission headquarters. By that time, Thangngur had opened a school at Khuongzang. The next year, Thangngur also moved to the new mission headquarters by opening a new school there. In spite of the dislocation in the working of the mission, Senvawn experienced for the second time a great revival beginning from 1 May till July, 1920. In its August issue of the TKPM Christian magazine, 1920, R.Dala reported that during the revival about 160 people gave their names to be Christians. By the end of 1920, there were altogether 500 Christians at Senvawn alone.

From Senvawn, the gospel soon spread to the neighbouring villages. On 1 March, 1911 Thangkhai served as teacher-evangelist at Leisen followed by Taitea (father of Zuia) in same year and then by Chawnga (father of Thattinlien) in 1912.(D.Ruolngul,2009:30). The first converts in Leisen village were Hrangsel, Pastor Hrangkhum (father of J.Lungawi), Hranglien Songate (father of Rev T.Khuma), Thatsung (father of Sangkhum) and Sapkham (father of L.Tawna). In 1919, Liensangvung and his elder brother Singvung also gave their names to become Christians after getting their parents’ consent.(Leisen Centenary, 2004:18). Having organized themselves into a stable congregation, the Leisen Church could send even a choir team at the Zakradawr Presbytery in 1922. In September, 1923, it could even host the assembly in which many delegates from Hmar areas and Mizoram like Phuoibuong and Khawlien were also present. It was on the occasion of the farewell day that Thanher composed his hit song:

I hmangaina zara lawma inkhawm hnung hai,

Kan lo inthedar hin aw Sandamtu;

Mi hnemtu an um naw ie khawvelah,

Aw Lal Isu kan kuoma hung leng la. (KH,382).

The delegates sang it non-stop several times in a climax of rapturous joy with tears flowing from their cheeks to bid goodbye, yet unable to part from one another for quite a long time at the outskirt of the village. Parting is always painful but part they must, crying:

Hi hnuoi hi chu tapa inthena hmun a nih,

Aw Lal Isu I hmangaina zara;

I chatuon ram mawia ka tlung pha chun,

Inthe ta nawng kan tih, ringtuhai chu.

 In Parbung, Luoia first went as teacher-evangelist in 1914 and the first converts were Chawnglienhmang, Sawia, Bawia, Enga and Hrangkapchin. Of whom, Hrangkapchin, though not an evangelist, was an effective instrument in spreading the gospel among the people through his inspired gospel songs. Other first women converts in Parbung were Hauchawntling and Thangzing. (J.L.Songate as cited by D.Ruolngul, 2009:30). Luoia was later on succeeded by Kunga (Ramthangpa) in 1915. On 20-23, October, 1921, an annual conference was held at Parbung. According to Kunga’s report about 320 delegates attended the conference. Some delegates from Aizawl also participated in the conference. During this conference, Khuplal Songate, well-known for his extraordinary strength throughout Manipur and even beyond and 20 other people gave their names to be Christians.

In 1911, three Christian families migrated to a very obscure village called Bekara on the bank of Barak river in lower Vangai area. In the Christian magazine of March-April, 1921, Taisena highlighted the initial untold hardships face by the new believers who were expelled from the village. Having no other alternative to fall back upon, they just wandered in the nearby forest and later on established a Christian village with a separate chief. After ten years, the village had become so prosperous that it could even host a conference on 29 January,1921

In 1912, Damsuok (Paite) went to Sartuinek as teacher-evangelist. Dokhuma and Taisena gave their report about the progress of the gospel in Sartuinek thus: “A conference was held at Sartuinek on 27 April, 1921 with 40 delegates from the neighbouring villages in Vangai ranges, 12 people got baptism and 2 couples had Christian marriages. In this conference, Pastor Taisena, Khawzathanga, Thanglera and Pathuama gave their sermons.”(TKPM Christian magazine,1920-21). Deeply impressed by the sacrifice and unity of sartuinek believers, Taisena further commented that in spite of their being new converts, the way they organized the conference had proved beyond doubt that they were much ahead of the many earlier churches of the areas.

In 1914, Thuomlun went to Pherzawl as teacher-evangelist and opened a school there. Among the first students who got enrolled in the school during the time of Thuomlun were (late) H.L.Bana and (late) Rosuok. The first converts in Pherzawl were Fimkhawtinsel (Sela, father of late H.L.Bana), Bata Keivom (father of Rev Thienga), Khupa Keivom (Awiapa), Thatfieng Keivom (father of L.Keivom), Hrangte Keivom (Rosuokpa), Pastor Khuonga (Zawmapa), Pastor Dawnthawm, Pastor Kunga (Dolienpa), Hranghrim (Nghilhniengpa, Sandampa, Haukhupvung Thlawngapu), H.L.Hranglien Songate (who migrated from Leisen to Pherzawl), Thanthuompa, Dohrang, etc. After Thuomlun, Lientinkai became teacher of the school. Later on, a historic Presbytery was held at Pherzawl on 25-27 January, 1929 which was attended by H.H.Coleman with his four points’ allegations against Watkin Roberts and this Presbytery in fact marked the beginning of the split of NEIGM. In April 1930, those who rallied behind Watkin Roberts through thick and thin formed themselves into “Mania Inenkawl Pawl” (Independent Church) under the leadership of Lalnghinglova as President and Taisena as Vice President and this, in fact, formed the foundation of the present Independent Church of India.

The gospel was dynamic. No human power can check the spread of the gospel anywhere. What is often considered unfortunate from the human point of view can always be God’s secret plan for a greater cause. Because of the famine in South-west Manipur and North Mizoram in 1911, a good number of people had migrated to Khawpuibung, Saikawt and Thingkangphai in Khuga valley. Christian families among them were the instruments for the spread of the gospel in and around Khuga valley and even beyond up to Tammu in Myanmar. Vunga headed the newly established school at Khawpuibung which later became the sub-headquarters of the pioneer mission.

2. Among the Vaipheis: After having served as evangelist and teacher at Senvawn, Leisen and other villages, Thangkhai went to Bualtang in 1912 and soon opened a school there. Lungpau also went to Maite, his own village in the same year to preach the gospel among the Vaiph.eis. The first converts among the Vaiphei tribes were Vungzagen, Mangtinkhai, Mangtinniang, Thianniang, Vungkim and Pingaite. By 1912, three churches were established at Bualtang, Chongkhozo and Maite. Towards the end of 1912, the two workers began to prepare alphabets on the patterns of Mizo alphabet with slight modification for the Vaipheis. In place of CH, they used J; and instead of KH, they used GH; for example ‘khawvel’ was written as ‘ghawvel’.(Kh.Thiankhothang, 2002:21). Soon a Bible Quiz (Bible Thu Kisang) was published in 1913 and the Gospel of St John in Lushai was translated into Vaiphei and published at the Bible Society Press, Kolkata with help of Watkin Roberts in 1917. In 1920, on the initiative of Thangkhai, Lungpau, Manghen, Lunkhopau, Khaivung, with H.K.Dohnuna’s support, the first Vaiphei hymn book  consisting of about 50 songs was also published in March, 1920 at Silchar. The revised hymn book consisting of about 120 songs was reprinted in February, 1923.

As per report given by Pautinkam on October-December issue of the Christian magazine,1921, Pautinkam and 6 other Vaipheis near Meilhang (Moirang) gave their names to be Christians in 1919. The same magazine reported that at that time there were already 100 Christians in Maite village. As a matter of fact, Maite hosted the Presbytery conference in March 1921 and Taisena reported that, though small in number, the new believers at Maite were very well prepared for the conference. They were so inspiring and adept at receiving the delegates with warm hearts. Though the number of delegates was not indicated, delegates from Gangte, Haokip, Hmar, Kom, Lusei, Paite, Tangkun (Tangkhul), Vaiphei and Zo participated in the conference. One of the resolutions of the conference was that Dawnthawm was to be deputed as evangelist in the Guite areas and was further asked to look for a suitable place to start with.

At Tinsuong Presytery on March, 1924, H.K.Dohnuna, Field Superintent, ordained Thangkhai as evangelist over the Kailam ranges, Khuga valley including Sugnu and its adjoining areas. The next year Pastor Chawnga ordained Thangkhai as Pastor at Saikawt Presbytery. From Bualtang. Thangkhai then moved to Tuikumuallum and then to Thinghawm in Khuga valley where he had spent the latter part of his ministry. Whereas Lungpau, though itinerating here and there, had lived most the time at Maite village. Being the first converts in the whole of South-west Manipur under the Pioneer Mission, Thangkhai and Lungpau had made monumental contributions towards the spread of the gospel not only among the Vaipheis but also among their kindred tribes of South Manipur.

3. Among the Gangtes: Thangvang and Damsuok, one the first fruits of the School of Evangelism at Senvawn, were the two evangelists who brought the light of gospel to Saichang village in 1912. Thangjam in his autobigrahpy revealed that he and other ten young men gave their names to be Christians in response to the invitation made by the two evangelists in the open air meeting. Other people followed suit. They were Thuohpau, Kaithuom, Buldal, Lienthang, Lienkhawpau, Lienkim, Nekzawm, Khupdawng, Thangkhawpau, Lientinkai and Thangjam.(Mangkhokam,ESC:2). As per Lientinkai’s version, except himself, all the other persons had backslid and Lientinkai alone had constructed a chepel at Saichang with the help of his non-believer father in 1913 and this is the first chapel ever built in the Gangte inhabited areas. At Saichang village, a Presbytery conference was held on 21 April, 1921 and the Christian magazine reported that there were 160 christians in the village. Dawnthawm, an evangelist at Hnapho reported that delegates consisted of Taisena and his three friends, 50 persons from Suongsang, Lailawng and Hnapho, one person from Letzakhai’s village, two persons from Khuga valley and some students from Lakhipur. (Christian Magazine, 1920-1922).

Through the tireless efforts of indigenous evangelists, the gospel soon spread to Milawngmun, Santing, Lailawng, Khanpi, Muntha, Teikhang, Siempat, Chawngmun, Pangen, Suongsang and other Gangte inhabited areas within a short time. To reinfore the Gangte evangelists, V.T.Kappu, Thanglera, K.S.Luoia (father of Elder L.T.Mawia, Imphal) and Lienrum had spent a great deal of their time in spreading and stabilizing the roots of Gospel among the Gangtes. Of them, special mention may be made of Lienrum’s evangelizing works among the Gangtes. Having completed the course works in evangelism at the School of Evangelism at Senvawn, Lienrum got posted at Suongsang. Sometimes, Mangkholun, chief of Suongsang expelled Lienrum from his village. Lienrum at times wandered from place to place and reached the deep forest of Siempat. Finding no one else to fall back upon, he turned to God and cried with tears flowing fromhis cheeks with this immortal verse:

Ramdaiah lunglen ka tuar ni hian, Lalpa,

I hmelpangpar leh I aw mawichuan;

Min hnem ang che lungngaih awmhar tuar te zawng,

Sual vanga tah lai ka abng anga.

In 1925, Lienrum shifted to Hmuntha, village of chief Nungkhawlien. Here also, he could stay long. Not content with Lienrum’s expulsion, Nungkhawlun made an announcement that no chiefs slhuod give Lienrum food, not to speak of shelter in their villages. Tired and fatigued, in one of his wanderings in a deep forest, he lie down at the foot of a wild tree, using a stone as his pillow amids buzzing mospuitoes and then cried out with this famous immortal song:

Ni tla ngai naw Zion khawpui,

Ngaiin kan rum ka tap sun ni tinin;

Puon ropui silin an leng tlasahai,

Ka tan hmun aum ve’m chu ramah chun.

Other places where Lienrum had itinerated were Pangen, Phaikhawlien, Galpakawt, Gallawn, Chawngmun, Lungpi, Teikhang, Khanpi, Nunghatang, Tingnun, Lailawng, Saichang, Muolkhang, maumuol, Santing, Chawngchin, Kawnpi, Kawlhren, Maite, Bualtang, Chawngkhawzo, Kanakulawn, Nungthut, Tingkai, Mazulawn, Henglep and Lungchuong.

4. Among the Guites and Haokips: Thangvang, one of the trained evangelists from the School of Evangelism, Senvawn, also went to Phaitong to open a school there in 1915. Thangvang travelled far and awide to preach the gospel. Within a short time of his preaching tours, Pausung, Taivel, Khaizalien, Paulam, Pauzamawi, Saihrang, Thangkung and Mangkhai became Christians. (D.Ruolngul, 2009: 36). In no time, the gospel further spread among the Guite tribes and the first churches built in the Guite areas were Phaitong, Bukpi, Hansip, Ngawnbung (Mualnom), Kangkap, Kailam, Bungpilawn and Sinzawl. (H.Nengsawng as cited by D.Ruolngul, 2009:36). As decided at the Maite conference, Dawnthawm frirst went to Lailawng as evangelist in 1920, and in 1921, he shifted to Phaitong. Expelled from Phaitong village as preaching was strictly prohibited, Dawnthawm moved to Hnapho, a Haokip village.in 1922. In 1924, Dawnthawm was again sent to Ngawnbung where he stayed for some years preaching the gospel not only in Ngawnbung but also in Vawkbuol and other surrounding villages in Guite areas.

Among the Kukis in South Manipur, the first converts were Mangsuong and Laibata from Khuongzang village near Tinsuong. In Kailam east, the first Christian among the Thado-Kuki was Hemtawng Lhungdim of Gangpimuol village near Old Churachandpur. Unable to stay in Gangpimuol for his being a Christian, Hemtawng shifted to Phaigelmuol near Moirang and became an ordained evangelist among his tribes since 1916 onwards. Later on, Holkhosei (father of Ms Hathoi, Bethany Collge, Churachandpur) also followed his father’s (Hemtawng) footsteps and served as an evangelist among the Hmar-Kuki people till he breathed his last.

Conclusion: The movement and spread of the gospel in South Manipur is very dynamic and unique. From what has been indicated above, it is very clear that the advent and expansion of the gospel in this part of the state full rested on the shoulders of self-supporting and self-propagating indigenous evangelists. The external support in terms of financial help was minimal. As in other mission stations, they did not have any resident missionary among them for advice and guidance. All of them were self-made leaders depending solely on the mercy and grace of God Almighty. The present so-called Christians and Church leaders have to learn many lessons from our past leaders. On this historic occasion of the Gospel Centenary Year, let us re-read the golden letters of our church history written with the blood and selfless sacrifices of our indigenous leaders and follow the foot-steps of our Lord and Savior Christ Jesus in letter and in spirit.