A CHALLENGE OF THE MARALAND GOSPEL CENTENARY (1907-2007)

 TO THE MARAS IN ECUMENICAL MOVEMENT TODAY

By Van Hmung

1. Prologue

Mara Christianity has marked an ironic history of a century (1907-2007). It means that Christianity in Maraland  is hunderend years old now. Comparing with her old age, she is immature in ecumenical movement which wide aims to take part in  social, political, religious and economic sphares. Thus, the challenge of this century to the Maras is actually attributed to the backwardness of church management and administrative structures in fundamental contribution to and participation in ecumenical movement.

This paper aims to explore today’s Mara situation and to help the people understand and then respond to the challenges. They need to pay attention onto what their ecumenical movement has done before and what they have to drive forwards.

I humbly confess that the resource(s) for this paper would be deficient, but personal experiences would be primarily contributed. Present situations of Mara Christianity, including statistical analysis, her ecumenical movement and dialogical involvement and the challenges would be therefore covered in this paper.

2. Statistical Situation of Mara Christianity

2.1. Mara Population

There is not a clear historic record of the Mara population. It is because the territorial problem that the land has not been definitely demarcated by the government, especially in eastern Maraland, According to the first missionary R.A.Lorrain, there are nine territorial groups; notably, Thlosa-saiha, Zyhno, Hawthai, Chapi, Ngiaphia-sizo, Vytu, Lochhei, Lytu (Lautu) and Lelai-heima. Some researchers in another words exclusively indicated six territorial groups; Thlosai-saiha, Zyhno, Chapi, Ngiaphia-sizo, Lochhei and Lelai-heima.

The following table, indicated and estimated by the author, is therefore closely based

on these six territorial groups.

Table 1: Estimation of Mara population

This table shows that about 80,000 are the total population in Maraland both India and Myanmar while others (approximately 15,000) are abroad in search for good jobs or greener pastures and other means.

2.2. Denominational Population

After three years since the arrivals of the first missionaries, Mara Christian population has been able to be enumerated. In 1914 there were three Christian converts. There is no wonder that in those days, the Maras were made by the bad and fearful feeling towards the white-people to be received or welcomed. R.A. Lorrain and his wife have at first experienced such problem due to skin colour and foreignness in life-styles which was much far different from the Mara culture or way of life. He first introduced the Good News in 1908 after gaining the confidence of the Maras by learning and speaking their language.

By 1920, there were about 100 believers all over the land. After 35 years of evangelization, the Gospel Golden Jubilee (1957) recorded that there were 10,859 baptized members, of  98 local churches in the land.

Table 2: Population from some denominations[1]

Sources:    (1) Rev.Vabeilua, Excutive Secretary of ECM Office, Saiha

                   (2) Rev. Maiki, Secretary for Service and Development of MEC Office, Lailenpi

                   (3) Rev.Vabi, Founder of Peaple’s Evangelical Church, Yangon

                   (4) Mrs Cyntia, Office Suprintendence of MCMC, Yangon

There is not explicit statement that Mara churches were founded by different denominational adherents. The Mara Independent Evangelical Church popularly known as Mara Church was divided into two; Evangelical Church of Maraland (ECM) and Mara Evangelical Church (MEC) in 1967 due to political administration on international boundary.

Table 3: Estimated population from other denominations[2]

The above table shows the estimation of the Mara population in accordance with denominational account. This is also nearly closed to the possibility of population from within Maraland, but excluded to those who live abroad.

The Mara Christian evangelical mission started in 1920s. And the Christianity was so introduced by the Mara Christian adherents so called “Cross Soldiers” to non-Mara speaking areas, particularly Kumi tribe in 1925. In 1937 it was a second interval with mission movement that three pioneered missionaries, namely Mr. Rawland, Mr. Lian Khuma and Mr. Kheise were sent to another place, Veko tribe in Rakhine state, Myanmar. From that time, mission movement has slowly been growing. Otherwise, in 1964 onwards, Mara Christians have been whole-heartedly involved in the task of Church mission, which became into a living being.

Table 4: Situation of Mara mission fields[3]

Most Mara evangelical mission fields were set in tribal areas in Myanmar where Buddhists and animists are religious majority and in India where Muslims, Hindus and tribal faiths are religious majority. The Mara Christian also work Missio Dei abroad, e.g. Malaysia, Japan, Sudan, etc.

In addition to Christian population, we can account for Mara Christian growth, and calculate roughly with the possible estimation coming out after the Gospel Centenary (2007).

Table 5: The growth of Christian population and conversion

According to table (5) show, the growth of Mara Christian population and conversion rate was gradually increasing year after year. It was said that there have been three times huge revivals among the people which made them dozens of Christians. These intervals were approximated that the first was in 1930s, second in1950s, and 1960s the third. The last revival made the entire Maraland claimed to have been christianized. As a result, many local churches were established around Maraland.

It is much questionable that before and after Centenary, the growth of Christian population with conversion is quite different. Nevertheless, there is a reason that the whole population of Maras is fully Christians at present. And the estimation from 2007 to 2050 is just a small number because of depending on birth rate and conversion from mission fields within and outside Myanmar and India.

3. Ecumenical Movement

3.1. Ecumenical Relation

The spirit of the Mara people by culture and nature is ecumenical, meaning that they have a unified spirit in socio-political, culturo-traditional and religious arenas. In fact, they are rich aboundently in ecumenical spirit which they lead them into unity of what today’s ecumenical movement seeks locally and even  globally.

Having said that the Mara peole are blessed affluently with ecumenical spirit in relation to other confessional churches and orgnizations in global level at large. Mara Christians, particularly, Mara Evangelical Church, for instance, is in a firm bond of ecumenical relationship bodies; Myanmar Council of Churches (1985), Christian Confference of Asia (1989), World Alliance of Reformed Churches (1998­) and World Council of Churches (2000). Likewise, all other different confessional churches belong to their esteemed ecumenical bodies (councils) too.

The ecumenical relationship of defferent denominations in Maraland is quite reaching the ultimate unity of the church of God. So to say, Maraland is colourful and covered with variety of different confessional churhes which are related to each other in ecumenical movement. They are;

(1)       Evangelical Church of Maraland,

(2)       Mara Evangelical Church,

(3)       Congregational Church of India,

(4)       Baptist Church of Maraland,

(5)       United Pentecostal Church

(6)       Roman Catholic Church,

(7)       Evangelical Free Church,

(8)       Church on the Rock,

(9)      The Church of  Christ,

(10)Presbyterian Church,

(11)Independent Church of Myanmar (Congregational)

(12)Evangelical Holiness Church,

(13)Full Gospel Baptist Church,

(14)Revival Baptist Church,

(15)Methodist Church,

(16)Jehovah Witness,

(17)Myanmar Christian Mission Church,

(18)People’s Evangelical Church, and

(19)Other Churches

3.2. Ecclessiological Unity

Church unity  is the basic concern for Mara christians today. This unity is understood as a gift of God according  to the scriptures. Moreover, it is also understood  and found in diversity of God’s creations. The divisity of different confessional churches  requires  and seeks such unity which is in Jesus Christ.

The Mara christianity has a deep theological conception and assumption with unity that expresses;

·                     Conversion, cooperation and common witness of the churches in Maraland must be based on the common recongnition that Christ is the Divine head of the Church;

•      The Church shall consider the relationships of other churches who confess the   

           Appostolic Creed;

•      The Church also recongnizes other  one’s elements of the church;
•      The Church assists each other in case of  need and makes brotherlly  

           relationship in actions;

•     The Church enters into spiritual relationship through which they seek to learn

          from each other and help each other in order for the unity of the church to be 

          built with God’s will and purpose.

The Mara Evangelical Church, for instance, seeks unity in diverse denominations within Maraland by recongnizing others as the same conffessional churches especially on the occations of the celeberation of the Lord’s Supper, of special religious days; eg. Easter, Good Friday, Christmass, New Year, ect. in social practical implications, and in mutual acceptence of the appropriate representatives or deligates to others’ Assembly, conference and so on.

3.3. Social Service and Development

The churhces in Maraland have been deeply concerned  with various developmental initiatives; education, health care and economic affairs for the past two decades with the purpose of the better and sustainable living. The administration of the India Government shall be appreciated. Western Maraland thus is second to what people call “Cannan” in the Bible. Much dissimillarly, eastern Maraland is geographically allien to other tribal lands, countries and even to other parts of the world due to serious lack of communication and transportation. Educational, health and economic problems are another. Stricly speaking, the people become poorest of the poor in the world. In the present context, the existance of  big familly economic difficulties is, willy-nilly, forcing both men and women to migrate to urbon areas as well as abroad aiming at looking for jobs for the sake of their families.

This is a big challenge to Mara churches today. The churches seek their partners within and outside as response to the challenges. They owe debt of gratitude to Myanmar Council of Churches and other partnenrs. Integrated Rural Development Project (IRDP) which is a department of MEC Office operates various areas in terms of economic, ecucational and health care in eastern land.. Likewise, Chin Association for Rural Development (CARD) under the administrative leadership of Lai Baptist Convention helps the people in development of the land.  The UNICEF or NGOs together with the government sometimes support materials especially educational and water supply.

3.4. Education

A wave of the so-called “globalization” upon the Maras is breaking education system today. It means Mara educational growth is behind the advance of modern education. It is a big challenge in Maraland.

Responding to the challenge, the churches are concerned in many ways; e.g. establishing private shools, church stiphed, etc. In western land, there are private secular schools (nursery, primary, secondary, higher schools). ECM High School, Saiha, is one of the best among both private and government schools. For this, the government really appritiates it. In eastern land, education is the basic concern and then they try to encourage children and youg people to educate. Centre of Maraland Education (COME), Lailenpi, was established by Service and Development Department of MEC office three years ago.

Eatern Maras prefer going to theological schools than secular schools or colleges/universities because of the difficulties of  financial problems and, it can also be, poor government educational system. At present, eastern Mara theological students are 131  in Yangon, capital of Myanmar. About new 40 students enroll every year. At least 150 are at theological schools this year within and outside Myanmar.

Table 6: Estimated Maras in education today[4]

Note:      (1) Educated or literated are those who can read and write in their second language (eg. Burmese)

(2) Educate (ed) at Basic education level  past and  present.

                (3) This table (6) shows the estimation of the situation of Mara education taday.

According to this table (6), eastern Maras are blessed with religious education. The followings are theological schools which were founded by the Maras;

(1)   Myanmar Christian Seminary, founded by Rev.Dr Lian Mang in July 1990,

(2)   Church Planting Institute,  by Rev. Vabi on August 15, 2001,

(3)   The Word College, by Mr Sa Thau Thau in 2002, and

(4)   Lorrain Theological College, by MEC in July 2003.

3.5. Dialogical Involvement

Dialogue is essencially need for the Mara people. They interpret it as a way of building a culture of peace. And dialogue is for the sake of people.

The history may say that there have been a culture of peace in Maraland. The people were once peaceful in those days. Socio-politically speaking,  they have had their own chiefs. They respected and appreciated their good governance as the chiefs were responsible for them respectively. Nevertheless, they sometimes fought their neibours’ chiefs in order to extend their land. They have dialogued with the other in search for peace. Therefore, dialogue was a means of mediation and reconciliation for them. According to the history of the Mara Church, there were great schisms of the church among themselves also. The MEC and ECM was for instance one.  Another one was MEC and Mara Independent Evangelical Church (MIEC) which was reconciled by Rev.Smith Ngul Za Thaung, former general secretary of MCC. These are the least, but many small schisms of the church in Mraland. Dialogical problem between ECM and ICM in Western Maraland is now considerable. Resolving such problem, MEC formed Peace and Reconciliation Commission (PRC) approaved by the Assembly of MEC which is recongnized by ECM and ICM. One of the Gospel Centenary challenges is to reconcile all people and to build God’s Kingdom together with one spirit in Christ.

Nowadays, bilateral or multilateral dialogue between Mara christian families have been growing within local ecumenical movement. They were also wholeheartedly involved in theological or any conversation with each other. These conversations have beared fruit of peace in Maraland which is our goal, and we are seeking today.

3.6. Dialogical Approaches to Mission

Mara Christianity is mission-oriented and mission based  religion. The church is also mission-oriented initiative. As mentioned earlier, Mara people are so really active in working God’s mission in non-Mara speaking areas. It may need to go back to the first missionaries’ activities they have done, and what methodologies they have used. As a preparation for Missio Dei, the first missionaries to Maraland, R.A.Lorrain and his wife basicaly used the following appraoches by;

(1)   learning Mara language,

(2)   gardening as like Mara did,

(3)   Medical Clinic,

(4)   Founding the Mission Schools,

(5)   Women Empowerment Training School,

(6)   Sewing Class for Women,

(7)   Sunday Schools, and

(8)   translating the Bible into Mara language.

Supposing these approaches as means and ways of preparation for their mission,  they were in pesemistic sense proslytic. When they supported them, they at the same time also taught the Bible and shared the word of God. For them, people to be christianized was primarilly concerned. Besides, from the optimistical point of view,  the maras were developing in education, social and economic sectors. This is also accorded to the scriptures today.

The challenge is to rethink of what the first missionaries did and the Maras did before in terms of mission task. Perhaps, way of some church methodological appraoches to mission was and is still proslytism which may have both positive and negative senses. In church history, however, proslytism has been possitive, but today no longer be supportive in ecumenical movement. WCC discussed and reinterpred it as a headed issue thus;

·         making unjust or uncharitable references to other  churches’ beliefs and practices and even ridiculing them,

·         comparing two christian communities by emphasizing the achievements and ideas of one, and the weakness and practical problems of the other,

·         employing any kind of physical violence, moral compulson and psychological pressure, e.g. the use of certain advertising techniques in mass media that might bring undue presure on readers/viewers,

·         using political, social and economic power as a means of wining new members for one’s  own church,

·         extending explicit or implicit offers of education, health care or material inducements or using financial resources with the intent of making converts,

·         manipulative attitudes and practices  that exploit people’s needs, weakness or lack of education especially in situations of distress, and fail to respect their freedom and human dignity.[5]

Today’s young Mara christians, leaders and ministers are enormouslly challenged to rethink, rediscover their past mission task and reinterpret this proslytism seriously which can endender them and their task effect as well.

4. Some Ecumenical Challenges and Concerns

As already mentioned above, all ecumenical movement and activities are vital ecumenical challenges and concerns. The followings are a briefly notable mention that summons the Maras to ecumenical tasks;

(1)    Church unity is the basic concern in Mara community. This concern widely  varies many different themes such as baptism, worship, ministry, ordination of    women, the week of prayer for Christian unity, peace and reconciliation, bilateral or multilateral dialogue, Eucharist, etc. It is deeply encouraged to extend in terms of traditional ways of worship, doctrinal teachings and so on.

(2)     The authority of the Bible drives hot debate in Maraland, and even in mission fields. When they seek the way to overcome others, they turn to the scriptures. Scripture as unchangeable is their firmly standing. However, they do not will to interpret or read with contextual eyes.

(3)     Gospel and culture[6] is inseparable to each other. Of course, gospel is a part of culture. This means that the gospel was born amidst human cultures. Thus, it cannot be ignorant when preaching it. It is known as “contextualization”. The main challenging task is to help other develop an understanding of relation between evangelization and culture.

(4)     Mission and evangelism have been a main concern in the heart of Mara Christianity. The people were obedient to the great commission, ‘go, teach and baptize’ (Mtt.28:18-20). In reality, mission is not primarily winning of souls or the extension of the church, but the extension of graceful invitation to the peoples of different cultures and religions the great banquet (Lk.14:16 ff). Finally, God’s kingdom is concerned exclusively for Christians, but not inclusively for all peoples of other faiths. God’s plan of salvation is also for all and surpasses the potential success of the church’s mission.

(5)     Mara Christian dialogue with the people of other faiths has never been in her dialogical involvement before. Among different confessional families have experienced bilateral or multilateral dialogue within Maraland. Giving intention and study on dialogue is much encouraged. Dialogue is because a means of preparation for mission.

(6)     Peace, Justice and Integration of Creation (PJIC) issue is a big challenge in Mara societies. Regarding both religious and political life, the people in eastern Maraland live in the conditions of abject poverty and oppressive rule which cramp harmonious and sustainable society and even personality. They need to response to the challenges of injustice and absence of peace and freedoms of God’s creations.

(7)     Violations of human rights in Mara society have been evidently increasing. In fact, all human beings were created by God might enjoy their rights; e.g. rights of children, women, labour, and social, economic and religious rights, etc. They have to fight against the barriers of all human rights God gives.

(8)     Service and Development is basic need in human life. One challenging scripture that is the teaching of Paul to Corinthians, says; “If one member suffer, all members suffer with it” (Cor.12:26). Theology of the church includes kerygma, oikoumene, koinonia and diakonia which all belong together. Therefore, the intensive services through educational materials, health care and financial aid for the needy can lead the Maras into one unified spirit of physical and spiritual development in the communities.

(9)     The role of women in the church and society has been seriously considered as a headed issue in the past three decades in Mara community. It was due to restricted and strong practices of church tradition and tribal cultures. As rapid social change, some women are now eligible for some offices of the church and even for women ordination. The church and society need to more consider such issue in full today.

(10) The practices of spirituality and worship have been evident since in the history of Mara Christianity. The development of spirituality was enriched enough. Despite, worship is much central to witness, mission, service and life of the church too. The churches believe they were called to a costly spirituality that is encouragements and challenges, which can make move to speak to all humankind at large with a prophetic voice and work, and then transform into developmental and sustainable societies.

(11) Theology of holistic development encompasses economic, social justice, human development, cultural integrity and spiritual well being (physical and spiritual development of human being). Many local churches are under enslaving political and economic structures in Maraland. People need to become aware of engaging and commitment to every developmental sphere, denouncing injustice and exploitation, and announcing liberation in Christ through words, deeds and life-styles are much for essential and possible for spiritual and physical development with harmonious life in this world.

(12) Education is a starting point or step of development. The first missionaries to Maraland introduced Christianity to the people with education initiatives. From that time onwards, education as a means of development has been evidently advancing. Therefore, the churches should consider the importance of the following notes and challenge to support with moral, prayer and financial resources;

·         Theological education - study the relationship of Christian beliefs and ethics, and that applies to economic, political and social issues;

·         Economic education - show economic structure and development, and the urgent needs of the people at local, national and global levels;

·         Political education - know about how the church should participate in socio-political issues in the light of the Bible, and to response today’s economic and social order; and

·         Social education as one of major tasks of the church - help people understand all areas of community development.

To summarize the above, the author realizes that now the Maraland Gospel Centenary is challenging the Maras regardless of denomination, sex, age and status to respond to the demands of ecumenical movement and dialogical involvement. The ecumenical task consists of physical and spiritual needs; the unity of the church, understanding of the Bible, improvement of our cultures, faithfully evangelization and commitment to holistic mission, involving in dialogue within denominational families, and with people of other faiths, building a peace of culture, stewardship of God’s creations, eradication of injustice, educational developments and so on. For these challenging issues to be championed, all Maras need to seek the better way together, respond together and fulfill together with a unified spirit as ecumenical movement requires and  seeks in this world today.

6. Conclusion: New Suggestion for Future Mara Ecumenical Movement

The Maraland Christianity has already passed a momentous occasion of her Gospel Centenary (1907-2007). The Maras may say that it was as a very short period of time.

Due to international political effect, the Mara Christianity was divided into two ecumenical periods; the period between from the arrival of the first missionaries (1907) to the schism of the church – East and West (1967) and the period between 1968 to the present (2007). During the first period, Mara Christianity was ecumenical, and had unified spirit of the church. They worked together and served together. The so-called “togetherness” was their own possession. The second period was unlikely to the first period. The people faced and experienced the hardship and unwilling schisms of the church. But today there are many different denominations that resulted the brokenness of unified-spirit into many different ideas and conceptions.

The purpose of educational movement is to reform and transform into “togetherness-spirit”. The main reasons of the question of how can the church reform and transform these evil splits of ecumenism for the Maras are as the followings which should be concerned deeply and carried out;

(i)                 Establish “one-unified Organization”, e.g. Mara Council of Churches – this council will operate all these issues that the people and the churches are experiencing in daily lives.

(ii)               Seek your partners, within and outside Maraland, for financial and material supports.

(iii)             Construct the main highway from Tuipang to Lailenpi, so that you can communicate and transport easily and share your resources with each other.

(iv)             Eradicate the negative elements and languages the church uses; e.g. name of the church, your doctrinal confessions and so on.

(v)               For the sake of extension of your tent, you have to rename the exclusive church’s name into inclusive name, e.g. United Church of Myanmar or Lorrain Reformed Church, etc.

Van Hmung (Vahmo Fachhai), is Probationary Pastor of Mara Evangelical Church in Myanmar, and director of Mara Bible Correspondence at General Assembly Office, Lailenpi, Maraland.