Académique Documents
Professionnel Documents
Culture Documents
Z A T H AWNG xiii
ACKNOWLEDGEMENT
The Psalmist (a person after the heart of God) asked God, “What are human
beings, that You think of them; mere mortals, that You care for them?” (Psalms 8:4,
GNB)
The words of the wisest King in the Bible, the Philosopher and the Preacher
echoed: “With all my wisdom I tried to understand everything that happens here on
earth. And God has made this so hard for us humans to do. I have seen it all, and
everything is just as senseless as chasing the wind.” (Ecclesiastes 1:13 & 14, CEV)
“I know the heavy burdens that God has laid on us. He has given us a desire to know
the future, but never gives us the satisfaction of fully understanding what He does.
So I realized that all we can do is to be happy and do the best we can while we are
still alive.” (Ecclesiastes 3:10-12, GNB) “Everything you were taught can be put
into a few words: Respect and obey God! This is what life is all about.” (Ecclesiastes
12:13, CEV)
The Lord Jesus said to His disciples, “I have told you this so that you will
have peace by being united to me. The world will make you suffer. But be brave! I
have defeated the world.” (John 16:33, GNB)The author of the letter to the Hebrews
exhorted, “Let us keep our eyes fixed upon Jesus, on whom our faith depends from
beginning to end.” (Hebrews 12:2a, GNB)
Life is a gift given by grace of God. Life is a chance, a challenge, a calling
and a career. Life is sweet yet bitter. The longer we chew the sweeter it tastes, only
because of the love, goodness and mercy of God.At a certain moment in my life I
was succumbed to ask, “My God, my God, why have Youforsaken me?” Then a still
small voice within me whispered, “Be still, and know that I am God.” After more
than 65 years of sojourn on this earth as a little poor child of theHeavenly Father and
as a humble unworthy servant of the Lord Jesus Christ, I can humbly confess together
with the great Apostle Paul, “But by the grace of God I am what I am, ..” (1Corinthians
15:10a, RSV/NIV) and boldly say, " We rejoice in our hope of sharing the glory of
God. More than that, we rejoice in our suffering, knowing that suffering produces
endurance, and endurance produces character, and character produces hope, .... "
(Rom. 5:2a-4). Yes, we live in hope, one day at a time.
xiv H O N O R O F S M I T H N . Z A T H AWNG
To all my dearly beloved friends, sisters and brothers in Christ, around the globe
who have passionately taken the burden to kindly contribute your personal articles for
this commemorative volume of mine, I deliberately take each of them as a sign and seal of
your kind compassion, graciousness and empathy to me, and your sustaining ecumenical
solidarity with me (just as I was, I am and I may be).
My appreciation is above measure. My gratitude is beyond words, to each
one of you. Let me join Moses and Aaron in wishing all of you the Biblical Priestly
Blessing:
The Lord bless you and keep you:
The Lord make His face to shine upon you, and be gracious to you:
The Lord lift up His countenance upon you,and give you peace.
Numbers 6:24-26
PREFACE
Praise be to the God and Father of our Lord Jesus Christ! In His great mercy He
has given us new birth into a living hope through the resurrection of Jesus Christ
from the dead, and into an inheritance that can never perish, spoil or fade – kept
in heaven for you… 1 Peter 1:3-5.
First of all, we would like to give all glory to God for enabling to publish the
“Spring of the living Hope”. Our heartfelt thanks go to each and every one of the
contributors across the globe either in English, Myanmar or Tedim. Your insightful view
on the life of Rev. Smith makes colourful beauty to the ‘Spring of the living Hope’. We
indeed treasure your invaluable words and thoughts based on your long time intimate
friendship, relationship and interaction with Rev. Smith in different capacities.
Rev. Smith hails from a small village called Ciingpikot, Tedim Township, Chin
State in Myanmar. When he was 5, his mum passed away. He was brought up by his
grandparents with his uncle’s family. Though he faced many life challenges since his very
childhood, his deep influence to his village folk is a young active boy with humility, caring
others with sincerity and thoughtful living with God-fearing heart. His God-given skill:
singing has been an ever echoing inspiration especially to his contemporaries. He out-
lives his life by being the first university graduate among his villagers. The Almighty God
heightens his horizon from the dust to a national figure in the Christian ministry, particularly
in the ecumenical movement.
‘Spring’ proves itself to be a ‘real spring’ when it is found amidst the dry desert.
‘Hope’ proves itself to be a ‘real hope’ when it appears amidst the deep desperation.
The analogical expression of ‘hope’ as ‘spring’ isfittingly appropriate to the content of this
book. As a matter of fact, during the past 65 years of Rev. Smith’s life journey, there were
times when his years were deservedly crowned by the undeserved grace of God. At the
same time, there were also times when “My times are in Thy hand” had to be quietly
whispered. However, Rev. Smith could sing together with the Psalmist, “The Lord is my
Shepherd, I shall not want; ... Even though I walk through the valley of the shadow
of death, I fear no evil; ... Surely goodness and mercy shall follow me all the days of
my life; ...” (Ps. 23:1, 4, 6a). Rev. Smith could confidently accept the words of wisdom
xviii H O N O R O F S M I T H N . Z A T H AWNG
of King Solomon, “Because the Lord corrects everyone he loves, and punishes
everyone he accepts as a son” (Proverb 12:6). He could also join in confessing with the
Apostle Paul, “My grace is sufficient for you, for my power is made perfect in
weakness” (2 Cor. 12:9).Rev. Smith could stand firmly and faithfully with full confidence
in the goodness and grace of God through these years of tragedy and victimization because
he is dead-sure of the inevitable words of his Lord Jesus, “Whoever serves me must
follow me; and where I am, my servant also will be. My Father will honour the one
who serves me” (John 12:26, NIV).
Rev. Smith had striven and continues to strive as a humble, faithful servant of
God to follow “The Master’s Way”:
Not ours to know the reason why, unanswered is our prayer,
But ours to wait for God’s own time to lift the Cross we bear;
Not ours to know the reason why from love ones we must part,
But ours to live in faith and hope though bleeding to the heartNot ours to
know the reason why this anguish, strife and pain,
But ours to know a crown of thorns sweet graces for us gain;
A cross, a bleeding heart and a crown – what greater gifts are given?
Be still, my heart, and murmur not: These are the Keys of Heaven.
(Anonymous)
Each and every moment of such ups and downs of 65 years, Jesus stands
with Rev. Smith instantly and constantly as a real “Springof the living Hope”. This
strength empowers Rev. Smith to be positioned as an icon of humility, honesty and
hope. Our sincere prayer and dedication is that God, whom Rev. Smith firmly
anchored his faith in, be ever present ‘Spring of the living Hope’ in the days to
come, and the essence of the ‘Spring of the livingHope’ be transmitted to the next
generations through this collection of the “Spring of the living Hope”.
Publication Team
Ciingpikot Community
Spring of the living Hope
Yangon, 21st April 2013
H O N O R O F S M I T H N . Z A T H AWNG xix
FOREWORD
1947 July 1 Born at Ciingpikot village, Tedim Township, northern Chin State,
Myanmar Father, Pa Sian ZaVungh (exp. 1990), Mother, Nu Thang Neem
(exp.1952)
1962 March Passed 7th Standard from Private Middle School, Ciingpikot
1965 March Passed Matriculation from State High School, Tedim
1969 October Finished B.Sc.(Zoology) from Mandalay Arts & Science University
(MASU)
1971 October Finished B.R.E. from Burma Divinity School
(now Myanmar Institute of Theology)
1971 Novem. Appointed as Students’ Pastor, University Christian Fellowship
(UCF), Mandalay
1979 January Executive Secretary, University Christian Work, Burma Council of
Churches, Rangoon
1983 October Attended Graduate School of Ecumenical Studies, The Ecumenical
Institute Bossey,World Council of Churches, near Geneva, Switzerland .
(first student from Burma)
1984 October Postgraduate Studies at the University of Glasgow, Scotland, UK
1986 Septem. Completed M.Th. (Ecumenical Theology), University of Glasgow,
Scotland, UK (First M.Th. graduate from abroad in Burma)
1987 January Coordinator, Comprehensive Leadership Promotion Programme
(CLPP) cum Scholarships Programme Secretary, Burma Council of
Churches, Rangoon
1992 Nov. 22 Ordained at Judson Church, Yangon. Two Episcopal Bishops (Anglican
& Methodist) laid hands together with four Baptist Ministers
1996 May Appointed Associate General Secretary of Myanmar Council of Churches
2001 May Appointed General Secretary of MCC (Service ended 31st December
2005)
xxii H O N O R O F S M I T H N . Z A T H AWNG
A. INTERNATIONAL
1979 July WCC World Conference on Faith, Science and the Future, MIT,
Boston, MA, USA
1981 August WSCF 28th General Assembly, University of San Francisco, San
Francisco, CA, USA
1985 June 75th Anniversary of 1910 World Missionary Conference, Edinburgh,
Scotland, UK
1993 Sept. WCC World Convention on Lay Centres& Movements, Montreat,
N.C., USA
1995 June WSCF 100th Anniversary Seniour Friends’ Gathering, Berlin, Germany
1996 August World Convocation on Viable Ecumenical Theological Education,
Oslo, Norway
1997 Sept. WCC and National Christian Councils Meeting, Geneva, Switzerland
2001 June EED Diakonia Partners’ Meeting, Bonn, Germany
2001 Sept. EATWOT (Ecum. Asso.of Third World Theologians) 5th Assembly,
Quito, Ecuador
2002 August WCC-NCCs Meeting and Faith & Order 75th Anniversary, Lausanne,
Switzerland
2004 May General Assembly of the Church of Scotland, Edinburgh, Scotland,
UK
B. ASIA REGIONAL
1979 December WSCF Asia-Pacific Regional Standing Committee,
Hong Kong
1981 July/Aug.WSCF Asia-Pacific Regional Committee, Tokyo, Japan
H O N O R O F S M I T H N . Z A T H AWNG xxiii
1995 January OSW-ESP Ecumenical Partners’ Consultation, Yog Jakarta,
Indonesia
1995 January EATWOT Asia Regional Theological Workshop, Tagaytay,
Philippines
1995 June CCA 10th General Assembly, Colombo, Sri Lanka
1997 June Congress of Asian Theologians (CATS), Founding Conference, Seoul,
Korea
1998 January CCA-FABC Asian Movement for Christian Unity (AMCU-II), Bali,
Indonesia
1999 July OSW/ESP Asia Partners’ Consultation, Chiang Mai, Thailand
2000 December SEARSOLIN 25th Anniversary, Cagayan de Oro City, Philippines
2001 July WCC Asia Regional Group Meeting, Colombo, Sri Lanka
2002 May CCA General Committee Meeting, Taipei, Taiwan
2002 June CCA NCC General Secretaries’ Meeting, Tao Fong Shan Centre,
Hong Kong
2002 June CWS-NCCUSA Asia Partners’ Consultation, Chiang Mai, Thailand
2003 August Congress of Asian Theologians (CATS-IV), Chiang Mai, Thailand
2003 October CCA General Committee Meeting, Bangkok, Thailand
2004 February NCC India 90th Anniversary & Quadrennial Assembly, Tirunelveli,
South India
2004 February ECLOF Eurasia-Pacific Regional Workshop, Trichy, South India
2004 July Regional Christian-Buddhist Dialogue Seminar, Tao Fong Shan
Centre, Hong Kong
2004 Sept. CCA NCC General Secretaries’ Meeting, Chiang Mai, Thailand
2005 March CCA General Committee & 12th General Assembly, Chiang Mai,
Thailand
E. ECUMENICAL LIBRARY
Started in 1994 at Prof. Dr. Hla Bu Memorial Building which moved into
MESC building in 1996. Collections of books and articles are mainly in the area of
ecumenical movement and related topics. There are now substantial volumes available
for references.
NOTE: He thanked God to see some outstanding leaders among the scholarship-
holders such as the followings:
a) Dr. Saw Wonderful Paw, Founder/Chair, Kaytumadi Fish & Poultry Farm
Co-op., Ltd., Taungu
b) U Zin Aung Swe, Senior Program Officer, Japan ASEAN Cooperation,
Jakarta, Indonesia
c) Rt. Rev. Samuel Htang Oak, Asst. Bishop of Yangon, former Principal of
Holy Cross Theological College
d) Rev. U Kyaw Tun Lin, Principal, Myanma Institute of Christian Theology
(MICT), Insein
e) Rev. Dr. Samuel San Myat Shwe, Principal, Holy Cross Theological College,
Yangon
f) Rev. Dr. L.B. Siama, Principal, Lorrain Theological College & Mission Studies
Centre, Phawkan, Insein
g) Prof. Dr. Saw Hlaing Bwa, Director of Judson Research Centre & Prof. of
Theology, MIT, Insein
h) Rev. Dr. Yam Kho Pau, General Secretary, Myanmar Baptist Convention
i) Rev. Saw Matthew Aye, Director, Kayin Development Network (KDN),
Yangon
j) Sayama Daw Nyunt Nyunt Thein, Principal, Mary Chapman Deaf School,
Yangon
k) Sayama Daw Than Than Win, Librarian, Ecumenical Library, Myanmar
Ecumenical Institute, MCC.
NOTE: MCC Ecumenical Team Visit to China Christian Council (Nan Jing &
Shanghai) was also agreed and planned but had to be cancelled due to SARS
epidemic disease
xxviii H O N O R O F S M I T H N . Z A T H AWNG
HONOR OF SMITH N. ZA THAWNG 1
ENGLISH SECTION
HONOR OF SMITH N. ZA THAWNG 3
I came to know Reverend Smith in the year 1988 when he accompanied the late
Professor William Paw who was then the Honorary General Secretary of the Myanmar
Council of Churches (MCC) to attend a meeting at the Mother and Child Development
Centre (MCDC) at Insein. The Centre was known as “Sakhantha” which was a project
of the Rangoon YWCA founded by the late Dr. Sein May Chit and funded by EZE from
Germany. Programmes and activities such as health care of mothers and children, day
care for children of working mothers, feeding programmes for malnourished children,
sewing training for jobless young women to earn for their livelihood, etc. were facilitated.
The centre was a rented wooden building and when the owner no longer wished to rent
it Professor Paw initiated to purchase a small plot of land holding a small building right
opposite to the previous site. It was owned by one of his friends from the university. At
the end of the EZE support, YWCA could no longer continue the activities. Then MCC,
in the persons of Prof. Paw and Rev. Smith, took further initiative by organizing and
convincing the church leaders of the Insein-Thamaing Churches Fellowship about the
need and importance of the activities of the centre for the whole community and that they
should take responsibility to carry on the activities. The local churches took responsibility
ecumenically and it is now thriving on with various activities expanding even by conduct-
ing six-month intensive training for community health workers attended from various states
and divisions. Being a church-based non- profit organization, the executive members of
the Sakhantha centre, after repayment of the purchase loan for several years in instal-
ment, put up an appeal for exemption of the repayment loan to the MCC. Through the
effort of Rev. Smith it was granted which was a great relief for Sakhantha.
In the year 1994 MCC administrative authorities felt the desperate need, scarcity
and high cost of medicines for the poor and suffering people. In order to alleviate the
problems MCC held a meeting attended by the MCC executive members, EZE
representatives and the German Ambassador, and agreed to have a Basic Medical Supply
project. The MCC office entrusted the task to Rev. Smith. With the coordination and
cooperation of the Myanmar Christian Health Workers’ Service Association (MCHWSA),
I was assigned to manage the storage and distribution of the medicines. In consultation
4 HONOR OF SMITH N. ZA THAWNG
with the members of the MCHWSA, I put up the list of the most essential medicines to
MCC and Rev. Smith forwarded and submitted to EZE for support. The medical items
were purchased in Bangkok by a partner agency and delivered to MCC by a local agent.
The project benefited many clinics, hospitals, seminaries, mission centres, in all fourteen
states and divisions throughout the country for ten years.
In 2004, MCC was invited to participate in the country 3D Projects, i.e. HIV/
AIDS, Tuberculosis and Malaria. I attended the first meeting and the following meetings
were attended by Dr. U Myo Tint, a senior member of the MCHWSA. MCC decided to
participate in the Malaria Project. It is now continued in four townships in Chin state and
four townships in Kachin state. Prior to the Project, 3D Project authorities assessed the
administrative and financial capabilities of MCC office by interviewing Rev. Smith and
they were fully convinced.
The reason why I mentioned the above projects is to make known the sincere
efforts of Rev. Smith rendered towards the success of the various health projects carried
out by MCC. Rev. Smith and his wife have gone through period of tribulation with
perseverance and faith. Rebecca has a heart of gold and it is so tragic that she was called
to the heavenly home in early age.
In conclusion, I wish to state that Rev. Smith has shown the ability to be engaged
in multiple, varied, simultaneous activities requiring complex, mental, social, emotional
leadership skills.
HONOR OF SMITH N. ZA THAWNG 5
special. Together with your beloved wife Rebecca, you also evaluated the program. At
that time, we could not imagine that your strong, caring and supportive wife, mother and
friend Rebecca should pass away just a few months later. We will keep her memory in
our hearts!
We are glad and thankful for all the times God has let us meet! We are hoping and
praying that the future will be days and years of rich blessings and progress to you and
your children with families! Hopefully we may meet again sometime and somewhere!
HONOR OF SMITH N. ZA THAWNG 7
Today, I would like to share with you briefly what the ecumenical movement is all
about. We all know that the YMCAs have produced so many outstanding ecumenical
leaders in the past. I hope that this unique tradition would continue within this generation
and in the future generation as well.
“Evangelization of the world in this generation” was a dream and a vision of John
R. Mott, a chief architect of the modern ecumenical movement. Although, his dream is
never realized, rather the unfinished mission task at the moment, this vision must be carried
on by generation to come. Many of the ecumenical leaders in those days felt that: “It is the
decisive hour of Christian mission.” As a result, what they did was to work so hard for
recruiting, training, sending, and evangelizing the world through this present generation,
like the YMCAs
Gideon Goosen’s book, “Bringing Churches Together: A Popular Introduction to
Ecumenism” (1993) could be helpful to inform us more about the overall meaning of the
ecumenical movement. Let me borrow here intensively some ideas from Goosen’s
interpretation. The word “ecumenism” or its adjective “ecumenical” has changed its usage
over the centuries. The Greek word “oikoumene” literary means “that which pertains to
the whole inhabited world”. Moreover, Matthew uses it in this sense in 24:14, “This good
news of the kingdom will be proclaimed to the whole world, “oikoumene” as a witness to
all the nations. Initially, it was used in this sense in the life of the church. Thus the first few
councils of the Christian church, like Nicea (325), Constantinople (381), Ephesus (431),
or Chalcedon (451) were called ecumenical councils as they were seen to represent the
whole, universal Church.
There is a second meaning of the word “ecumenical” that which pertains to Christian
unity. Thus the “ecumenical movement” is “the process towards a great expression of
unity and cooperation among all Christians.” Although it refers to Christian unity in the
first place, by extension it is also sometimes used to apply to efforts towards greater
understanding and cooperation between Christians and adherents of the world’s other
religions, for example, Hindus, Muslims, Buddhists or Jews. In this case the expression
“wider ecumenism” or “integral ecumenism” is sometimes used. As all this can be confusing,
8 HONOR OF SMITH N. ZA THAWNG
I think it is clearer to use the term “interfaith” or “inter-religious” when at least, any two of
the world’s faiths are involved. There is another substantial difference between the
“Christian” ecumenical movement, and inter-religious “religions of the world” dialogue.
The first has Christian unity as its goal; the second aims at better understanding and
toleration between world religions, not organic or any other type of unity, which would be
impossible because of radical differences in belief. When one speaks of inter-religious
dialogue, it is important to point out in passing that the Christian-Jewish relationship is a
unique one because of the related histories of these two faiths.
It is often thought that ecumenism is something which only started in the 20th
century. This is not strictly speaking correct. Although it is correct to speak about the
recent ecumenical movement having its beginning at the 1910 Edinburgh World Missionary
Conference, there were other attempts at Christian unity.
Already in the New Testament times, disunity created problems. We know from
our reading of the letters that there were tensions and divisions among some of the
communities. Paul has to make a strong exhortation to unity, in belief, and practices in 1
Corinthians 1:10-16 because there were factions within the community pulling it in different
directions. Some supporting Paul, and some others were Cephas or Apollos. In Ephesians
4:1-6, and Philippians 4:2-3, the same sort of problems are mentioned. One could find
other examples of divisions and tensions in the New Testament communities, but the
point has been made that divisions and attempt at reconciliation were already there in our
religious history right from the beginning.
One of the most striking and bizarre episodes in the forgotten history of attempted
reconciliations in Christianity was the attempt to heal the East-West schism of 1054 by
the councils of Lyons (1274) and Florence (1439).
What history shows is that there have been many divisions among Christians
since the very beginning, and equally that there have been many and various attempts at
patching up differences. There has been the constant tension within Christianity created
by the forces that work for unity and those that tend to destroy unity.
However, we have to mention the pioneers of the modern ecumenical movement
in many ways, namely the youth and student groups such as the Young Men’s Christian
Association (1844), the world Young Women’s Christian Association (1855) and the
World Student Christian Federation (1895) which later was called, the Federation of the
Student Christian Movements. These young people, not representing any particular
denomination, were pioneers of ecumenism; they nurtured many ecumenical leaders, and
frequently gave people their first taste of ecumenical prayer,. They took an active part in
the conferences that led up to the formation of the World Council of Churches in 1948.
As regards actual church unions much has happened in recent decades. There
has been some good news from all parts of the world. In Canada, in 1925, the Methodist,
Congregational and nearly half of the Presbyterian churches formed the United Church of
Canada (UCC).
HONOR OF SMITH N. ZA THAWNG 9
The most significant event of the period for ecumenical movement in Asia was the
inauguration of the Church of South India (CSI) in 1947, the United Church of Episcopal
and non-Episcopal Churches. The formation of Church of South India was unique in that
for the first time in history a church that had maintained the historic succession of the
episcopate succeeded in entering into full corporate communion with non-Episcopal
Churches. Also, for the first time since the great cleavages of the Reformation period
there has been a realization of agreement, as the act of church unification in which Episcopal
and non-Episcopal traditions such as Methodist and Presbyterian Churches have been
brought together into the unity of a single church. Thirty years later in 1977, the Church of
North India (CNI) was formed by the union of Anglicans, Presbyterians,
Congregationalists, Baptists, Brethren, Disciples and Methodists.
In Australia, there was also an encouraging sign of vitality in the ecumenical field
with the formation of the Uniting Church in Australia (UCA) in 1977. Here the partners
were the Methodist, Congregational and some of the Presbyterian Churches.
In the United Kingdom, the United Reformed Church (URC) came into being in
1972 with the union of the Presbyterian and Congregational Churches in England. In
1981 they were joined by the Churches of Christ which is a remarkable and unique
union, because this new church now combines infant and believers’ baptism.
Since the 1950’s there have been calls for union among the four main Protestant
churches in France, the Reformed Church, The Reformed Church of Alsace and Lorraine
(ERAL), the Evangelical Church of the Augsburg Confession of Alsace and Lorraine
(ECAAL), and the Lutheran Evangelical Church. In 1960, the Reformed Church in France,
its assembly at Montbeliard, a vote for unity was carried, and at Colmar in 1966 a
common profession of faith was drafted. There was a further call for unity in 1991 at the
annual synod of the Reformed Churches in Orthez. Meanwhile, in 1973, the Leuenberg
Agreement between the ERAL and the ECAAL was aimed at overcoming doctrinal
differences dating from the Reformation. It also provided for communion among more
than eighty European and Latin American churches.
In Uruguay, the Christ Church was the result of the Emmanuel Methodist Church
and the Holy Trinity Anglican Church merging in 1977. In 1981, in what was then the
communist Democratic Republic of Germany, the Federation of Protestant Churches, the
United Lutheran Evangelical Church and the Evangelical Church formed the United
Protestant Church.
W. A. Visser ’tHooft, in his book, “The Genesis and Formation of the World
Council of Churches,” (1982), explained about the background of formation of the WCC.
The inaugural assembly was held in Amsterdam in August, 1948 under the theme “Man’s
Disorder and God’s Design”, was considered in four parts as sections of the meeting.
The four major streams of the WCC has unique role to play from the beginning of the
World Council of Churches. The Faith and Order subject was, “The Universal Church in
God’s Design”, while the Life and Work was, “The Church and the Disorder of Society”.
The interest of the newly created Commission of the Churches on International Affairs
10 HONOR OF SMITH N. ZA THAWNG
was reflected in the section dealing with “The Church and International Disorder”; the
perspective of the International Missionary Council, and of the Secretariat for Evangelism
which the World Council hoped to set up, was in the discussion of “The Church’s Witness
to God’s Design”. The constitution defined the WCC as a fellowship of churches. Thus in
1948, it was stated very clearly that the World Council of Churches was not a church
above the churches. It was also stated that the coming together of the churches in the
World Council was connected to their calling to be the Church of Jesus Christ. This aims
and basis of the WCC is continued up to this time.
Much of the focus of ecumenism in the 20th century was rightly on the World
Council of Churches, since it was the Protestants who took the initiative in matters
ecumenical in the first part of the century. Let us examine the origin of the main stream of
ecumenism of the World Council. Most writers would place its beginning with the Edinburgh
World Missionary Conference of which included Anglicans, although they are not, strictly
speaking, Protestants. The theme of the conference was, the Mission of the Churches, as
one would expect from the background of those who attended. It later developed into
the International Missionary Council (IMC).
The International Missionary Council (IMC) also encouraged the setting up of
national missionary councils in other parts of the world whenever it had the opportunity.
After the meeting in Edinburgh, the IMC was officially formed in 1921. Then, subsequent
meetings were held in Jerusalem (1928), in Madras, India (1938), and after the Second
World War in Whitby, England (1947), Willingen, Germany (1952), and in Accra, Ghana
(1957). At this latest meeting, it was proposed that it would merge with the World Council
of Churches which met in 1961 in New Delhi.
Matters of doctrine and church order were deliberately avoided by the 1910
conference as the delegates wanted to concentrate on mission. However, one of the
delegates, Bishop Charles Brent, an American missionary in the Philippines was planning
to follow up the question of doctrine in another way later on, as he felt that matters of
doctrine could not be avoided. After seventeen years of correspondence, personal contacts
and preparatory meetings, nearly 400 people, most of them official delegates from over a
hundred churches, came to Lausanne, Switzerland, in August 1927 for the first World
Conference on Faith and Order.
In fact, Life and Work movement was a second tributary of a main stream that
eventually became known as the World Council of Churches led by the archbishop of
Uppsala, Nathan Soederblom. The conviction of the Life and Work movement that
“doctrine divides and service unites” soon gave way to a recognition that decisions about
what kind of social action can be undertaken together have something to do with such
theological issues as what the “kingdom of God” means.
As far as the Life and Work movement is concerned in 1925, some 600 delegates,
plus representatives of Orthodox Churches, met in Stockholm to discuss, “The Church’s
Responsibility for the Total Life of Mankind” - a weighty topic! They met again in Oxford
in 1937, just prior to the Second World War. The theme this time on “Church, Community
HONOR OF SMITH N. ZA THAWNG 11
and State” with the emphasis on the famous slogan “let the church be the church”. But the
German delegates were forbidden by the state to attend. .
Against this background, the World Council of Churches was officially founded
in Amsterdam in 1948 with 147 churches represented. Now, the World Council has over
349 members in some 115 countries. By the time the WCC was founded, the meaning of
“ecumenical”, long used for that which was accepted by the church as a whole (as in
“ecumenical creeds” and “ecumenical councils”), had been extended to denote the
relationships of different churches and the consciousness of the wholeness of the Church.
The 1951 statement by the WCC Central Committee expanded this further. The term
“ecumenical”, said the Committee, describes “everything that relates to the whole task of
the whole church to bring the whole gospel to the whole world”.
We should recall the reminder of Ruth Rouse that the WCC “neither is nor claims
to be the entire ecumenical movement …. There are many other manifestations of the
ecumenical spirit which contribute to the forward sweep.” Some of these “manifestations
of the ecumenical spirit” outside of the WCC - national and regional ecumenical
organizations, Christian World Communions, specialized international organizations – have
formal relationships with the Council.
Perhaps the ecumenical activities which drew the greater number of participants
are “prayers for Christian unity”, especially the Week of Prayer for Christian Unity,
celebrated in thousands of local communities annually (during January 18-25) using study
material prepared by a joint Vatican-WCC committee, and the World Day of Prayer
ecumenically organized by women each March.
The WCC has no authority to proclaim church doctrine, to regulate church order
to initiate steps towards church union. These are matters for the churches themselves.
The WCC is ready, if asked, to advice or assist in church union negotiation.
I do not want to mention the so many initiatives carried out by the ecumenical
organizations including WCC, in terms of biblical and theological studies, relevant issues,
timely conferences, joint action, resource sharing, interfaith dialogue and cooperation,
leadership formation and performances, ecumenical governance and relationships, and
so on. We cannot easily underestimate the ecumenical heritages in the past. In order to
promote all the ideals and values of the ecumenical movement, we have to devote ourselves
to find new ways of ecumenical commitment in the future.
We have been examining the overall ecumenical movement. Now it is our task to
focus on local ecumenism, in other words, highlight the new ecumenism in our contextual
life’s situation. What can be done by ordinary persons to involve in the ecumenical
movement through their day to day lives? How we can dedicate to nurture the ecumenical
spirit in our time? Here are some simple ways of doing ecumenism in the 21st Century in
the changing context in which we now live.
Let me share with you Jill Hawkey’s summary of her booklet, “Mapping the
Oikoumene” (2004), questions for consideration for better understanding our own practical
consumption.
12 HONOR OF SMITH N. ZA THAWNG
1. Can we develop a common vision for the work of the whole of the ecumenical
movement which is relevant for the 21st Century and owned by the various
actor?
2. What would our national and global churches look like if we seriously address
the “Lund” question: “Should our Churches not act together in all matters except
those in which deep differences of conviction compel them to act separately?”
3. How can those churches whose only involvement in ecumenism is either through
participation in their National Council of Churches or Christian World
Communions (CWCs) be encouraged to participate further in the ecumenical
movement? How can other actors in the ecumenical movement ensure that they
include these churches in their work?
4. Do we need to reduce the “levels of belonging” for member churches? If so, how
is this best achieved?
5. What is the ideal structural relationship between NCCs, sub-regional fellowships,
Regional Ecumenical Organizations (REOs), and the WCC? Are there aspects
of the work being undertaken by All Africa Conference of Churches which can
assist our reflection?
6. What is the most appropriate structural relationship between WCC and CWCs
that would be more effective if done ecumenically?
7. In the history of the ecumenical movement, where has our collaboration on issues
been most effective? What are the ingredients for successful collaboration and
what is preventing us for working together on issues?
8. What other processes could be in place so that competitive relationships are
avoided? How can we foster stronger personal relationships with each other?
How can ecumenical leadership be developed?
9. What processes can be put in place to promote greater understanding of the role,
mandate and funding criteria of the agencies? How do we broaden/strengthen
the funding base of the ecumenical movement in all its facets?
10.Within the myriad of roles WCC has, what are those that only WCC can undertake
or that WCC is best positioned to undertake?
As we are having our general assembly here in Penang, it is very helpful to examine
M. D. David’s book “A Symbol of Asian Solidarity: A History of the Asia Alliance of
YMCAs”. (1998) David clearly reflected that the noteworthy accomplishment of the
ninth World Conference of the World Alliance of YMCAs was the adoption of the badge
containing the prayer of Jesus “That they may all be one” which became the insignia of the
World Alliance symbolizing the unity, brotherhood and ecumenism of the World YMCA
Movement. It is a true ecumenical spirit depend upon the prayer of Jesus for his followers
“that they may all be one (ut omnes unum sint)” John 17:21. I am very much inspired by
the early YMCA’s leaders who adopted this particular passage and put it into their insignia.
In this sense, YMCA is the pioneer in leading ecumenical movement from the beginning.
HONOR OF SMITH N. ZA THAWNG 13
I am always advocating that the ecumenical movement should be focused to be
“gospel-centered” and “life-centered”. And also I insist that the ecumenical movement
should be involved in “mission-oriented”, “Peace-oriented”, “justice-oriented”, “service-
oriented” and “value-oriented” programs and activities.
As followers of Jesus, we have to bear in mind that our “common fellowship”,
“common witness”, “common service”, “common renewal” for the realization of the
ecumenical ideals and spirit is the important tasks for our lives.
Let me suggest the following six points as virtues of ecumenical movement.
- Respect life
- Reject violence
- Remove conflict
- Promote just peace
- Protect human rights
- Preserve common values
The YMCAs, as an ecumenical organization or a part of ecumenical movement,
should keep in mind that the following five criteria for program planning, implementing
and evaluating seriously.
- Vision, mission and goals should be clearer
- Mandates, issues and contents should be sharper
- Strategy, target group and implementation should be wiser
- Expected outcome, evaluation and recommendation should be broader
- Budgetary consideration should be proper
I hope that the YMCAs should be closer to the mainline ecumenical endeavors
along with other ecumenical agencies. In order for us to be getting nearer to ecumenical
movement, let us remember what the Chinese sage Guan Zhong once said:
Do not dwell in the past
Do not stay in the present
Change with the trends
Change with the time.
May God go with us on our ecumenical journey! Amen.
14 HONOR OF SMITH N. ZA THAWNG
I began to know Saya Smith (as most people affectionately called him while
I was in Burma) in 1989 when I applied for a WCC scholarship to study a Master’s
degree program in United States. At that time, it was still very difficult to get out of the
country. Saya Smith was the coordinator of scholarship program in the office of Myanmar
Council of Churches at that time. When I worked with him for my scholarship applica-
tion, I was greatly impressed by his humbleness, sincerity, English competency, and above
all, his altruism. I found that he has no racial discrimination and wanted everybody, who
were able, to go abroad and have their further theological studies for faculty development
in Burma. Through his diligent efforts, I was able to get into a Master’s degree program
at the Pittsburgh Theological Seminary. It was no wonder that under his altruistic leader-
ship a lot of faculty staff and Christian leaders came out of Burma to further their theologi-
cal studies in other countries. I was quite impressed by his personality and said to myself,
“This is the man who did not tell but show me who Jesus is”.
This being my view on Saya Smith, I was so sorry when I learned that he became
an innocent victim of a lottery scam. I sent him some insignificant amount of money to
show that I was standing by him in his ordeal. I also called some of my friends, whom he
used to help to come to the States, to send some support money to him as well. I still am
amazed to learn that when I sent him and a relative of mine in Yangon a small amount of
gift money in the past two-three Christmases, he always equally shared it to my relative
though I told him to take more. To me, Rev. Smith Ngulh Za Thawng is a real servant of
our Lord Jesus Christ.
I really would like to congratulate him on his 65th birthday and am glad for giving
me this opportunity to write a congratulatory note to honor his life and ministry.
HONOR OF SMITH N. ZA THAWNG 17
I must confess that I appreciate him highly since I knew his name as an Executive
Committee member of Myanmar Council of Churches, without his awareness or knowl-
edge. As we are of different professions, we seldom spent even a single hour sitting
together. Mostly I know him through others. But also by through an impression I have
and a deep feeling of appreciation that came into my heart unconsciously.
I didn’t remember the exact date and year that I got the news of a Zomi-Chin
assumed the duties of Secretary General in Myanmar Council of Churches in Yangon.
Sooner, I knew that was Rev. Smith Ngulh Za Thawng of Ciingpikot village, Tedim
Township in Chin State. Some recollections came into my mind instantly. All the Lord’s
messengers I knew from that village were committed and devoted pastors. For instance,
Rev. Son Khaw Kham, a senior Pastor who hailed from that village was very pious. His
guidance discourse on our wedding reception in 1977 revealed that he was a Pastor full
of experience and dignity. Likewise, all the school teachers from that village are also
hard-working and exemplary ones. Issuing a lot of notable persons from a village may be
taken as God’s will and to be accepted by all with appreciation.
We intimately and fondly address Rev. Smith Ngulh Za Thawng simply as Saya
Smith in his Christian name by both young and old. He accepts it readily. Probably that
shows his humbleness in one way even though he is a man of high dignity. Once I called
upon him in his residence concerning with a Uni-student’s further study. Instantly he made
me feel at home by seeing his politeness and gentleness. I saw in his countenance his
sincerity, purity of heart and willingness to assist anyone without discrimination whoever
comes to him. No wonder that he rose to assume such a high position in the Lord’s
service. I was told by many that he also received the respect and trust of his staffs in the
MCC Office. We feel proud that we have such a nice Zomi person in the Lord’s highest
service: a humble, empathetic and a magnanimous gentleman.
A trustworthy person is the one whom you can confide and rely on in times of
need. Saya Smith is to be counted on as such kind for he cares all those who approach
him for advocacy or help. He is full of empathy and treated them to the best level he could
18 HONOR OF SMITH N. ZA THAWNG
offer. He never fails them or ignores anyone. He is a man who fears the Lord and loves
humanity.
By nature, Saya Smith is a softly spoken gentleman. His countenance is always
radiating. He is amicable for he respects and communicates with others adequately. I
assume that he will never have a hot argument with anyone in his daily dealings. Same
wise, his family life will be amiable. Though soft-spoken he possesses a strong character.
Once he has the evidence needed to make a decision, he acts on it without fear or doubt.
In such occasion, he never seeks the counsel of anyone, including his better half. He is
really a man.
Like everywhere else, great man usually faces equally great and unexpected
temptation beyond their expectation. Once Saya Smith was ever tricked by a group of
money fraudulent. He admits his mistake and faces boldly in single-handed. He accepts
that “God is faithful, who will not allow you to be tempted beyond what you are able ...
that you may be able to endure it” (1 Cor.10:13). In such case, Myanmar people used to
cite “pitdainghtaung”(billiken) that God will raise the honest and faithful. He is really a
man.
Another great disaster came upon him. When his beloved and devoted wife left
him and the whole family for her heavenly home, he contained the most hardship with
cheer and good countenance. This is not easy for every man but he could endure it nicely.
That is his exemplariness we could copy from him whenever we face such most difficult
hardships.
This much is what I know Rev. Smith and is neither comprehensive nor complete
of his true nature and character. I regard and respect him highly as an outstanding Zomi-
Chin personality among the few I know among the Lord’s servants.
HONOR OF SMITH N. ZA THAWNG 19
20 HONOR OF SMITH N. ZA THAWNG
Some persons of Graduate School of Bossey from the year 1983-1984 are still
very present to me. So are you!
Sr. Heidi and myself had the occasion to participate at all events of the Graduate
School and on the other hand to contribute a little bit to the worship and community life
with the students. As you know perhaps, Sr. Heidi had died in 2002 from a very bad
cancer, supported with a great courage. She had been in her 60th year.
I remember very well your presence during these months in Bossey, where people
from all over the world lived together for some months. There were a lot of challenges to
live together with people coming from so different cultures, nations, confessions,
generations. In my memory, you have been a very peaceful, interior presence, a person of
prayer and silence, and great authority.
We didn’t know much about your country Myanmar (Burma) at that time. But
during all these years, and particularly when we received news about your country, you
have been present in my mind and prayer.
I cannot give really a testimony to your ministry and commitment. But the request
of the Baptist Church, through Rev. Dr. Thang Cin Lian, has touched me and is an occasion
to send you a little sign of communion!
I also remember Ms. Violet who had participated in the Graduate School another
year. Sometimes later on, the group of the Graduate School came for a visit to Grandchamp.
When there were participants from Burma I always asked them some news from Rev.
Smith and Ms. Violet!
By this letter, I would like to assure you of communion of prayer that still is alive!
God’s blessing to you, to your church and your country!
HONOR OF SMITH N. ZA THAWNG 21
and prompt. His ecumenical friendship sought possibilities and opportunities for developing
the next generation of leaders with wider Asian perspective through education. Rev. Smith,
like an ant, knew where these opportunities were and maximized the sharing among those
who can provide leadership to ecumenical movement in Myanmar and beyond.
Facilitating the sending of participants for seminars abroad was never easy
considering the situation of Myanmar. There was difficulty in communication. Getting
passport was never easy those days, especially for women. I remember observing early
in my term that there was one elderly woman who always attended past CCA seminars
and trainings for women and education. I kindly called Rev. Smith’s attention to the need
for younger women in forthcoming events conducted by EGY. With openness Rev. Smith’s
response was positive. His quiet but deep commitment to leadership development and
perseverance enabled more and younger women participants to overcome impediments
in traveling abroad. His ecumenical friendship has sought equal opportunities for capability
building that leads to true sense of partnership of women and men in church and society.
Thank you, Rev. Smith N. Za Thawng, for your ecumenical friendship! I wish
you many blessings from God’s grace.
HONOR OF SMITH N. ZA THAWNG 23
It must have been in the mid 1990s when I for the first time met Rev. Smith Ngulh
Za Thawng – probably during my first visit to Myanmar in 1996. Since then I met him
many times in Geneva/Switzerland, in Hannover/Germany and in Yangon. With his friendly
and calm character sometimes he appeared even a bit shy, but when I got to know him
more closely I understood his deep commitment to his church and to the ecumenical
movement. And I understood that this was the best way to be of assistance not only to his
church, but in a wider sense to Christians and their situation in his country.
In addition to his studies in Myanmar Rev. Smith studied – as the first student
from Burma (as it was still called at that time) - at the Ecumenical Institute of the World
Council of Churches at Bossey (near Geneva/Switzerland) in 1983/84. He also studied
in Bochum with Professor Konrad Raiser, who later became General Secretary of the
World Council of Churches. He graduated in Scotland with a Master thesis on “Ecumenical
Perspectives on Theological Development in Burma” at the University of Glasgow. During
these studies he made connections with the global ecumenical movement which he was
able to develop and to use when he was back in Myanmar.
He served in the Myanmar Council of Churches from 1972-2005, being the
General Secretary during the last five years. He had understood already as a student in
Myanmar the importance of the ecumenical movement. In the introduction to the paper
which he wrote as a student in Bossey he formulated with strong words his conviction,
which he lived during his professional life and probably beyond: “For me the ecumenical
movement in its deepest sense is not a matter of Christian concern but rather it is the being
and becoming of the Christian faith itself. It is for me a matter of life and death, a vocation
of life.” And it was clear, later on, for him that ecumenical openness and international
contacts – relations with the World Council of Churches and with other churches - were
crucial for Christians living in a minority situation, living in an internationally isolated country,
and in a difficult situation regarding education and formation for students.
Thus, I remember Rev. Smith coming practically every year to the headquarters
of the World Council of Churches in Geneva. But he came not only to Geneva; often
these trips included also other countries. These were trips each time for the sake of his
24 HONOR OF SMITH N. ZA THAWNG
country and the churches in Myanmar. He used these trips not only for fundraising, but
also for introducing colleagues to the international ecumenical movement. So, he made
sure that the Myanmar churches were represented in the Central Committee of WCC.
And so, he sent every year one or two students to the Ecumenical Institute Bossey for a
course in ecumenical studies and for short term summer courses.
During this time I was privileged to be invited by the Myanmar Council of Churches
as a speaker for a conference on Ecumenical Hermeneutics in 1999, where I experienced
the wonderful hospitality of Rev. Smith and his staff. In turn, I had the possibility to host
him for an evening, when he visited the headquarters of Evangelical Church in Germany
(EKD) in Hannover some years later. And recently I met him again in Yangon at a meeting
of Bossey alumni.
I wish that these friendships may continue, not just as personal relations but as
relations for the best of the churches in Myanmar in their struggle for peace and justice in
the country and in their struggle for Christian unity.
HONOR OF SMITH N. ZA THAWNG 25
Simplicity: Rev. Smith is living a very simple life. His attitude is peace loving and non-
violence. He is a quiet man with dignity being able to control his tongue. I have never
heard him shouting to anybody throughout my days with him. He is able to control his
desires too. The way he talks, acts and moves are very simple. Even the way he dresses
is simple. None among us who had been associated with him will never denied this fact
that Rev. Smith is simple. He is the man of simplicity. As Jessie Sampler said, “Simplicity
is the peak of civilization” a simple man is a civilized man. I learnt the value of simplicity
from him.
Prayer: Everyone who knows him well will never deny that Rev. Smith is a prayerful
man. I still remember how he prayed for friends who were in trouble. He fasted and
prayed for days especially for friend who were in prison to be released from bondage
and chain. Finally our friend was released from prison. Prayer is one of his weapons to
fight the Devil. I learnt how to pray through him.
Worship: He led us to worship the living God every morning when I was in Mandalay
University. We used to conduct morning devotion everyday at that time. There was
unity in worship and prayer. All members were actively participated in worship.
Sometimes the Bawdigon Christian Chapel was fully packed on Sunday vesper service
so that some members were standing outside of the Chapel. It was to testify of how
his leadership in worship was so effective. He also organized English worship service for
students who were willing to improve English proficiency. It was done on Wednesday
morning devotion. It usually was so good and helpful for student like me. He also taught
us gospel songs including his own lyrics and tune. He used to compose gospel songs too.
Care and Counseling: He also made special care and effort for those who were in
needs. He always encouraged us not to give up in our efforts and pursuits for education.
His cottage was home for students away from home. We truly enjoyed his kitchen. We
cooked together and ate together. He could carefully watched us out so that none of us
be left out unattended. He speaks little but acts many. Let me say that he is a man of/in
action.
Ecumenical spirit: The life and the service of Rev. Smith is full of ecumenical spirit.
Denominational bias is not his schedule. He always prioritized church unity, peace, integrity
and justice. His perspective over humanity is truly humane. What I noticed in him was that
gender equality has already been conceived in his philosophy and ideology long before
gender issues and feminism had been introduced as one of the programs of Church
organizations. The emphasis in his ministry had been ecumenism. He is able to get along
with every human being regardless of race, color and class. His particular involvement in
the ministry was ecumenical movements in Burma, Asia and the World starting from
Burma SCM in 1960s. This is his legacy that every minister in Burma should learn and
emphasize in our ministry.
HONOR OF SMITH N. ZA THAWNG 27
Leadership Development: He has been always mindful in leadership development of
the Churches in Myanmar. Therefore he always looked for sponsors for further studies of
Myanmar Church leaders. He sent number of scholars to different countries to be trained.
Fortunately more or less many of Myanmar local Church leaders and Churches’
organizational leaders today are the recipients of scholarship through the recommendation
of Rev. Smith Ngulh Za Thawng. I honestly believe that the recipients themselves may
acknowledge him in this regard. Above all, God knows everything. Therefore, all of us,
who are fully or partially beneficiaries of Rev. Smith’s efforts should acknowledge the
sincerity, the simplicity, the honesty and his unreserved help to us until the last breath of
our lives. All the leaders of the Church in Myanmar should carry on this kind of purposeful
opinion and noble attitude.
May the good Lord bless Rev. Smith Ngulh Za Thawng throughout his life for the
light and life of other people.
28 HONOR OF SMITH N. ZA THAWNG
Rev. Smith Ngulh Za Thawng for me is the oldest and in former years most close
friend from Myanmar I had met in earlier stages of my life. What first brought us together
was the Graduate school of Ecumenical Theological Studies in the Ecumenical Institute of
Bossey in 1983/1984. In that winter half year we lived together in Petit Bossey, the
second campus of Bossey Institute, share the daily walks from Petit Bossey to the Cha-
teau, the early morning worship in the beautiful chapel, the fascination lecture program
with prominent figures of global ecumenism under the leadership of Prof. Adrian Geense
from Holland at that time, the intercultural learning processes amongst the Bossey stu-
dents, the national presentations (Smith Ngulh Za Thawng did an unforgettable one on
Myanmar) and cultural evenings and the excursions to Grandchamp and Rome which
have left a lasting impression on us as young theologians, amongst them one of he last
lectures from Visser ’tHooft and lectures from Samuel Amirtham and Hans Goedeking at
that time.
His great knowledge on Burmese culture and tradition, his deep commitment to
Christian unity and the cause of ecumenism and his hopes for improvement for the politi-
cal situation of Myanmar had always impressed and inspired me. Combined with his
distinguished manner, humble attitude and warmth for relationships he remained the em-
bodiment of cultural traditions and leadership patterns of servanthood for many years for
me. Our journeys crossed again during some parts of my working period as junior lec-
turer and university assistant at the Ecumenical Institute of Bochum university which lasted
from 1989 to 1993 Smith Ngulh Za Thawng had been in relation to Oekumenisches
Studienwerk in Bochum which was the major scholarship organization of German prot-
estant churches for younger lecturers in different fields from countries of the South. The
house we lived in during these four years was not too far from Girondelle 78 where the
whole community of international students related to OSW used to stay. Meeting with the
international students was part of my life both in the Ecumenical institute of the university
as well as in the local church of Thomaskirchengemeinde which was opposite to the
OSW Building. Although the study program of Smith after the German language course
then brought him to other places we maintained contact through a number of years and I
HONOR OF SMITH N. ZA THAWNG 29
remember occasions when we were together at seminars occasions or I had to interpret
a presentation on Myanmar for him to a German audience.
I realize that throughout many of the subsequent years when Smith became
General Secretary of the Myanmar Council of Churches I always was proud to have
related to him in so early years and knew his qualities as a leader and devout Chris-
tian with good visions and hopes for a brighter future of joint witness of Christian
churches in Myanmar. We have met again in Yangon during one of my visits to Asia
in early 2011 once I became international Programme Coordinator of ETE for WCC
in Geneva. And it was moving for me to see how throughout all the difficult experi-
ences he had to go through and cope with how it is still with the same deep Christian
commitment an hope that he has still continued to give his witness in new ways and
as a passionate theological educator and pastor of his church.
It is not without deeper meaning that one of the last occasions where we could
work together in terms of research and publishing has brought us back again to the key
concerns which have brought us together already in the very early stages: Smith Ngulh Za
Thawng in 2012 contributed one the key articles to the contribution from WCC-ETE for
the forthcoming 10th assembly of WCC in Busan, South Korea which will consist a huge
“Asian Handbook on Theological Education and Ecumenism” (800 pages, to be pub-
lished in spring 2013). His article reviews the journey of Ecumenism in the churches of
Myanmar and it is significant and meaningful that there was nobody as qualified as him to
have provided the proper historical and theological knowledge for this article which
together with some other 90 papers will hopefully inspire many future generations of
younger Asian theologians and pastors to learn from what earlier generations have built
up and prepared in order to be obedient to the promise and prayer which Jesus has
taught us: “ that they all may be one, so that the world may believe” (John 17:21).
30 HONOR OF SMITH N. ZA THAWNG
CHRISTIAN PILGRIMAGE
Do Sian Thang
[In honor of Rev. Smith Ngulh Za Thawng, a selection from the Bible and
the Holy Land Course, 2000 May 3-30, conducted during Smith’s AGS-service
at the MCC.]
Jerusalem: Historically, Jerusalem was thus situated because of water, for people
gathered around water. Yes, the main issue there is who control water. [In March
1967, Syrians bulldozer marched to divert the Israeli spring, source of Galilee. Reaction
is the Israeli troop fired them. Egypt blocked the Gulf, Suez. The issues is who control
water!] And Jerusalem is a story of three faiths: Judaism, Islam and Christianity. Entering
from the East, the city is symbolized by three towers: Hebrew University, Augusta
Victoria Hospital and Church of Ascension; each meaning, learning, healing and
worshiping. Sight into the east is Jordan valley, Judean desert where Jesus’ temptation
took place. Hence, reflected is the desert spirituality that refers to life of monks, which
never means life of escape; rather desert is a place where God can be encountered.
Bethlehem: Culturally, priority of importance is noted: the birth/Christmas for the West;
resurrection/Easter for the East. Even there is a pendulum swing with regard to the
birthplace. According to Luke, from North to South, whereas for Matthew, from South
to North. The former may emphasize Bethlehem as the theological symbol of King
David; the latter tends archaeological. Nevertheless what matter is the fact that Jesus was
born! We are told that there are three Christmas celebrations: Roman Catholic, 25
December; Orthodox, 6 January; Armenians, 18 January. Entering into the Church of
Nativity, interestingly remarkable site is that of icons, meaning not idols, rather windows
to God’s presence, according to Orthodox spirituality.
Mt. Sinai symbolizes “to see God’s glory.” The mountain is the foundational point where
covenant was made. Each of us has our own mountain, to see at least God’s back, if not
God’s face. The mountain symbol points to God’s presence in terms of God’s revelation
in God’s creation; Gen. 1. Hence, eschatological mountains; that is our experience of the
presence of God is both known and unknown; is ambivalent.
Water from the Rock as to traditional understanding is a miracle; rather, the meaning
needs focus, i.e., God is providing. Also manna and quail are much seen in certain areas
there today.
Red Sea [Helnan Five Star International Hotel] In celebration of the Eucharist,
presented is Mishnah, saying: 1st assigned leader stepped into water; feet, knees, waist,
neck deep; nothing happened. At his face deep, water divided! Here is faith!
Galilee/Galilean: Feature is both fertile and volcanic. Indeed the Galileans have
volcanic and energetic attitude, honor is highly regarded than money while the Judeans
prefer money to honor. Back in the time of Solomon, he had a good relation with Hiram,
and even 20 cities of Galilee were given to Hiram. The Jews were colonizing the Galileans
[where is the voice of the voiceless?] Hence, a tension between Judean and Galilean! The
fact is that Jesus was a Galilean. His identity is that of Galilean soil, water and air.
Regarding the nature of faith and covenant, the Galileans are Mosaic, whereas the
Judeans, Davidic. The latter is dynastic and power-centered; the former is more
concerned with obedience and justice.
Synagogue: is a place where the internalizing and personalizing of the word of God took
place. Indeed Judaism is a Synagogue-centered community. The Synagogue is located at
the hightest point in the village that the poor can easily be seen [Mishnah]. Jesus definitely
chose the Synagogue community which is not necessarily a building but that of relations
and programs.
Contextual Notes: Canon Naim Ateek, Founder of SABEL [to meet the gospel with
Palestinian], author of Justice only Justice [1989]: Palestinian no longer means
terrorism. Our voice is being heard. Even secular Jewish scholars silently support us. One
Knesset member said: why not share the land with Palestinian? Naim continues: the Jews
use the Bible to kick out Palestinian, whereas the Bible is for use to include Palestinian!
Supposed that the Israel may understand her own history; but she does not. Praise God
that secular Jewish historians do! Hope is kept towards new leadership in Palestine.
Daniel Rossing, a Jewish scholar, draws the between’s: one of the four, between
heaven and earth. Jerusalem the holy city is the closest place on earth to heaven and to
hell [hinnom] as well. Rossing said Zionist and Knesset make themselves decision
makers, whereas God is the one to decide. Rossing referred to Hillel, I am supposed to
take care of myself… should not be paralyzed by the betweens or the contrasts. For my
survival, Holocaust never happens again!
The Rt. Rev. Riah Abu El-Asal, Anglican Bishop in Jerusalem, spoke on
Christian-Muslim Relations, saying, Arab Christians are Pre-Muslim Arabs [Acts
2.11ff] Actually Mohammed was influenced by Arab Christians: he was married in a
Christian Church. In a sense Islam brought nothing new to our Christian faith. The
western invasion left the East [Arabs] feel exploited. Very recently, March 2000,
Pope John Paul II came, asking for forgiveness. Sorry, it was already late. In sum:
we have no other history than Palestinian Arab history. For 1400 years, Christian-
Moslem relation is cordial.
Linda Gradstein, an Orthodox Jewish feminist, stated Jewish feminism is not
theological but legal; the underlying factor is shekinnah, bride [Hosea]. Accordingly
feminism is a way to solve problems like divorcing and binding. A lot of changes
took place: reading of Torah in synagogue with men side by side, appearing of
women at the Rabbinical court.
It was in the mid 1960s that I first came to know, albeit scantly and vaguely, of
Rev. Smith Ngulh Za Thawng (from now on I will use his nickname, Sia Thawng) when
he was a student at Tedim State High School. So far as I can recall, he was actively
involved in the Tedim Baptist Church.
In the summer of 1970, a group of teachers and students from Mandalay University
Christian Fellowship (UCF), led by Saya Maung Maung Din made a gospel trip to Tedim.
And Sia Thawng was a prominent member of the group which performed a fascinating
drama and presented several numbers. One of the songs, “When The Saints Go Marching
In” especially enthralled me. The song had been adapted to Burmese, with some of their
own improvised lyrics. The particular lyrics they chose emphasized the importance of
unity and oneness among the different ethic groups as we live in and serve the Lord Jesus
Christ. They went on from Tedim to Gawsing village for a leadership training. Somehow,
I have always had a very fond memory of their trip.
I began attending Mandalay Arts and Science University in 1972, a year after Sia
Thawng was appointed Pastor of Mandalay UCF. During my years at Mandalay University,
I had the privilege of being discipled by Sia Thawng through observing his life and also
learning from him as I went through many life experiences. Having not been a serious
student, I believe I spent more of my time at the UCF center than in classroom. What
drew me there was the genuine warmth of Sia Thawng’s welcome and his benign demeanor.
Gradually, UCF center was becoming my home away from home.
One example of the care Sia Thawng showed me was when I suddenly got sick
with a high fever one day while visiting the UCF center during one of my early days at the
University. Sia Thawng gave me one tetracycline capsule and a small bowl of chicken
soup. After this, he saw me to bed whereupon I instantly fell asleep. When I woke up
about an hour or so later, I was amazed to see my fever totally subsided and I felt
completely fine. Having been a frail person all through my life, I have seen all kinds of
doctors and specialists, but I have never once received a treatment as effective as the one
Sia Thawng gave me on that day.
HONOR OF SMITH N. ZA THAWNG 35
Being a caring and loving Pastor, Sia Thawng would frequently make hospital
calls and home visitations. And he often took us along with him which we considered
was a tremendous privilege. I never forget one hospital call we made in my early days at
the University. When we entered a certain ward, Sia Thawng unexpectedly asked me to
lead in prayer for the patients. Never having had an experience of praying in Burmese
before, I stumbled, mumbling and repeating the same phrase over and over until I made
an abrupt stop without a formal conclusion. Understandably, a blush of embarrassment
crept up my face. On that day, I learned an important lesson- I should always be prepared
and ready for any unexpected demand. I also realized that I needed to learn to pray in
Burmese as someone who wanted to be involved in the activities of the UCF.
There were of course many more pleasant and unforgettable experiences. Attending
evening devotions was always a joy and a blessing. Many a times, we would stay late at
night at the center having a wonderful time of fellowship singing old songs and chatting.
Sia Thawng would then slip out unnoticed and return with some snacks. In retrospect, I
believe we might have been oftentimes annoying and even disruptive as we would go in
and out of the center at will. However, Sia Thawng never showed even a hint of dislike or
nuisance.
In those days, we would always look forward to attending new house dedications,
thanksgiving services and house meetings. These were special times where we enjoyed
not only fellowshipping with local Christian friends but also the delicious refreshments
usually offered by the hosts. One place we often would go to was the then Major Khai
Mun Mang’s place at the foot of the famed Mandalay Hill. Although his place was a long
distance from the UCF center, we did not have difficulty going there because he would
always provide the transportation. Sia Thawng was loved and highly esteemed by Major
Khai Mun Mang.
I will never forget one gospel trip we made to Pyinmana with Sia Thawng as our
leader. When we got to Pyinmana, we first worshipped at a local Baptist Church and had
fellowship with the believers there. Afterwards, we did a bit of sightseeing and visited
Yezin Agricultural University and then the nearby Yezin Dam. While at the Yezin University,
we got to fellowshipping with Yezin UCF students singing songs and playing games. I
don’t even remember the kind of game we played, but I still remember that we played the
game in groups and I happened to be in the same group with Sia Khawm Pau, a long time
friend from my home town and Hannah Thynn, another dear friend from Yezin Agricultural
University who, in the prime of her life, went home to be with the Lord in 1999. For some
strange reason, we excelled in the game and were asked to sing a song to which we
readily complied and sang a short chorus "I’ve Got Peace Like A River". On that trip to
Pyinmana, for one reason or another, I was in no mood for a hasty return to Mandalay.
There was another memorable incident which involved Sia Thawng, Hannah, me
and a few other friends. Hannah and her friends were visiting Mandalay from Pyinmana.
When they were to return to Pyinmana, I, along with two other pals, planned to bid
farewell to our dear friends at the train station. As planned, we got up very early, put on
36 HONOR OF SMITH N. ZA THAWNG
our best attire to impress the girls and rushed off to the train station. As a matter of fact,
I got dressed up in a pair of borrowed pants since I did not have an appropriate one.
When we got to the train station, lo and behold, there was Sia Thawng standing by and
praying for the girls. We badly wanted to say at least a few words to our friends but just
didn’t know how to proceed. So, instead, we just waved them from afar and returned to
the hostel, feeling empty. Those were good old days and just reminiscing of them makes
me feel nostalgic.
I believe it was in 1976. We, the Mandalay UCF conducted a one-night evangelistic
meeting with preaching and singing. Sia Thawng hand-picked the speakers for the night
and I felt honored to be one of them. I preached a simple gospel message. I believe the
Lord gave me power and freedom in delivery that night that the experience subsequently
bolstered my prior dedication to be in the full-time ministry. The singers that night included
famous artists like Saing Htee Saing and Salai Sun Ceu. It was a joyous occasion and a
spiritually fruitful night.
I received my initial divine call to the ministry in 1975. Along with a couple of
friends we made a gospel trip to a number of villages and towns in the Tedim and Tonzang
areas. On the night we got to Tonzang I preached a message entitled, “The Law and
Salvation”. Right in the middle of my preaching, the Lord spoke to me through a still small
voice calling me to be in His ministry. The voice was inaudible but louder and clearer in
my innermost than my physical ears could hear. So I made a private and personal dedication
of my life for the Lord’s service there and then. Later on, a couple of experiences followed
which reinforced my calling as has been mentioned one particular instance above.
In my senior years at MASU, I once again fell sick for an extended period. One
day Sia Thawng came over and prayed for my healing as well as for my future ministry. In
his prayer he used phrase like, “Your servant, your anointed one, etc.” which, to me, was
prophetic for what the future would hold for me. Right after the school was over, under
the leadership of Sia Thawng, we went down to Rangoon to attend a seminar at Judson
Chapel. There were several lectures at the seminar, but I can recall only Saya U Tin
Maung Tun who came along with Ko Thet, a gifted Christian singer who later became my
acquaintance. There was a candlelight service and dedication on the last nigh wherein I
made a public dedication of my call to the ministry.
Ever since I graduated from MASU some 35 years ago, Sia Thawng and I rarely
made contacts with each other purely due to our own paths of life. I am thankful that
providential circumstances have now brought us back together once again. I am profoundly
grateful to Sia Thawng for who he is and what he has meant to me. Here are a few
observations on Sia Thawng’s life made through my association with him then and now.
First and foremost, he lives a holy and moral life. He does not smoke nor drink
nor ever indulge in any other worldly practices. When he was Pastor of Mandalay UCF,
he was still single. Even then he was extremely careful in his relationships with the opposite
sex to the extent that nobody ever detected his interest in his future wife, sister Rebecca
HONOR OF SMITH N. ZA THAWNG 37
Htu Nan who was a student and a very active member of the UCF. Sia Thawng is not
sinless, but is blameless morally.
Secondly, he is dutiful and faithful to his call and exceptionally efficient in the
execution of his duties. He is reliable and trustworthy.
Thirdly, he is spiritually perceptive. I know this from my personal experience. His
perception regarding my future life and ministry all came true. During my junior year, in
the course of one conversation, he predicted that a nationwide spiritual awakening was
coming. Today we witness the fulfillment of that prediction.
Fourthly, Sia Thawng is broad-minded and nonjudgmental. In my latter years at
MASU, some of my friends and I switched from attending Kelly Baptist Church to an
Assembly of God church owing to some factors. We knew in our hearts that Sia Thawng
would not be in favor of this move. But on his part, Sia Thawng never showed signs of
resentment or even disapproval.
Finally, Sia Thawng is a man of true humility. He is one of the most humble men
I’ve ever met in my entire life. He lives a very simple life and never craves to live in luxury.
He never looks for positions, power or prestige. I would like to compare his life with that
of St. Francis of Assisi(AD 1181-1226). His is a contented life.
Sia Thawng is one of a very few people who have given me inspiration and
aspiration to my life and ministry. In his own distinctive quiet way and style, he has exerted
a great influence on my life for which I will forever be grateful.
SERVUS SERVORAM DEI (The Servant of God’s Servants) was the title
Pope Gregory the Great ascribed to himself which I believe aptly depicts Sia Thawng.
He truly is SERVUS SERVORAM DEI.
38 HONOR OF SMITH N. ZA THAWNG
I am writing this note from the city of New York, far away from my homeland, the
Philippines. While hurricane Sandy is wreaking havoc in the area, I just want to send this
note to bring you greetings of Christ’s peace and best wishes on your reaching sixty-five
years of fruitful years. Belated Happy Birthday! I say Mabuhay (Filipino greeting which
means may you have long, abundant life)! I thank God for your blessed life, commitment
to Christ and abundant ministry, and most of all for your multiple loves: love of your
country, family, church and the ecumenical community.
When I reflect on the occasions I met you as a pastor, theologian and an ecumenical
leader, the words of St. Paul come to mind: “Let love be genuine, hate what is evil, hold
fast to what is good, love one another with mutual affection; outdo one another in showing
honor. Do not lag in spirit, serve the Lord. Rejoice in hope, be patient in suffering, persevere
in prayer” Romans 12:9-12. I believe that in your long and dedicated service, you certainly
bear these marks of a true Christian as written by St.Paul.
We are both members of the Ecumenical Association of Third World Theologians
(EATWOT), and you graced our General Assembly meeting in 2001 in Quito, Ecuador
with gentle strength, wisdom that comes from your Myanmar/Burma context, and brotherly
love. We were happy that in spite of the great distance and travel restrictions (just after 9/
11), you were patient and persevered in prayer.
We first met at the 1997 founding Assembly of the Congress of Asian Theologians
(you from Myanmar, me from the Philippines). I’m glad our paths met again in 2004
when you and your beloved late wife, Rebecca Htu Nan, visited Bossey Ecumenical
Institute (Switzerland) and our faculty residence on campus. Alan, my spouse, and I were
happy to host you briefly, and we were blessed by your visit, your stories of ministry as
General Secretary of Myanmar Council of Churches. I knew then that you did not only
study ecumenics at Bossey and Glasgow, you lived, taught and worked ecumenically
wherever contexts you find yourself placed.
When I was I teaching at Union Theological Seminary (Philippines) I met and
taught several students from Myanmar. Dr. Dennis Shu Maung, whom you know, was
42 HONOR OF SMITH N. ZA THAWNG
teaching there also, and the seminary was blessed with the presence of this small but
dedicated group of Christians (Baptists) from your country. We are blessed by your
spirituality. When you informed me of your wife’s passing, you wrote that she departed
with the Lord very quickly and peacefully. “This earthly life, you emailed me, is just a
pilgrimage”.
Faith, courage, grace, gentle strength, prayerful perseverance, servant and
prophetic leadership as well as ecumenical praxis: these are some reasons I celebrate
your life and ministry, and the equally faithful community you have in your homeland.
Praise be to God! Be well and thank you, Brother Smith, for your friendship. May you
have many more years of mabuhay pilgrimage!
HONOR OF SMITH N. ZA THAWNG 43
44 HONOR OF SMITH N. ZA THAWNG
MY GOOD WISHES TO
THE REVEREND SMITH NGULH ZA THAWNG
Finlay A J Macdonald
There was a time when it was impossible for students from Burma to meet freely
with other students abroad. It was in 1979 when I then had the privilege to meet the first
Burmese theological student through World Student Christian Federation in Geneva. We
Europeans relied heavily on those rare ecumenical encounters, and were grateful for
growing friendship with Burma.
Some ten years later the urgent appeal from NCC Burma reached us in West
Germany. What could our churches do in the time of the revolt on the Burmese streets in
1988? First of all, we needed friends to talk with, in order to develop common prayer
and action. It was Rev Smith who helped us in West Germany. We relied on understanding
each other, although our context differed so much. We could write our telexes on the
spot, Smith could not. But we found ways to meet and talk. So we arranged for clear
lines of ecumenical communication, with the help of many other strings of the ecumenical
network around the world. I was happy to come to know Rev Smith as the liaison person
for us. We did not need to use much talk. We understood quickly.
Then came the time when all of us had to learn the new-old word “Myanmar”,
and the new context of the Myanmar churches. The precious relationship between the
ecumenical institutions in Germany and Myanmar through Rev Smith was one of the life
lines to interpret this situation. In consequence we Europeans had to find a position of our
churches vis-a-vis the boycott policy of the European Union. We always were cautioned
by Rev Smith not to interpret the very complex situation in his country too simplistically
by yes or no.
I was happy to share with Rev Smith the concern for the generation “after the
coming change”. Can German churches help with theological education for Burmese
students even before any signs of change? We made realistic offers for places and funds
for study in Germany. However, it took nearly twenty years after 1988, for the first
theological scholarship student to come to Germany. Again, we did not need to go into
many details. Rev Smith raised the important questions in a way that German churches
could quickly respond. How wonderful to be able to rely on ecumenical friendship!
46 HONOR OF SMITH N. ZA THAWNG
My deepest gratitude to Rev. Smith was building up when he made the German-
Burmese dialogue possible in 2009. A group of Christian friends of Myanmar in Germany
wanted to step over the boycott policy. They wanted to find relationship across the
border. They travelled to the Myanmar Institute of Theology in Yangon and had a most
intense week of study together with teachers of the MIT on issues of common concern.
Rev. Smith made this dialogue possible. Many friendships developed. Further exchange
was growing, on matters of theology, inter-religious dialogue, on understanding the history
of Myanmar, and of Christians therein.
For me the jubilee of Rev Smith is a jubilee of mutual ecumenical support, of
dialogue, and of undeterred struggle against political resignation. Thank you!
HONOR OF SMITH N. ZA THAWNG 47
It was one hot summer morning in March 1972. I was staying at the Arya Samat
Hindu Lodge in downtown Mandalay with Vial Kap from Mualluum. I was transiting
there on my way to Meiktila to enroll as a boarding student at the Tatmadaw Children’s
High School to finish my matriculation which I failed from Tedim High School. I had less
than 100 kyats in my pocket. I left home without any preparation or prior contact with the
school. Although I had full confidence without any sound reason, my situation was actually
like walking in the moonless night without any light, without clear determination, without
direction and full of uncertainty.
That morning, we were trying to venture out the city. When we were about to
step out of the Lodge, we met U Thawng incidentally near the exit door. He came to see
someone who was staying at the same Lodge. In fact, we did not know each other very
well although we are close cousins on both parents’ sides. As far as I could recall, my first
encounter with him was in our native village, Ciingpikot when I was still in Middle School.
One day, I was walking passed Pi Uap’s house (U Thawng’s grandmother) on my way to
my aunt Nu Ngulh Zam’s house. He was clearing some weeds along the fence and we
greet each other, introducing ourselves. He came back from Mandalay Arts and Science
University on summer vacation. He was the only university student from the village at that
time, so he was well-known and became a role model for young students of the village.
Since that brief encounter, I did not meet him or hear anything about him until that morning
in Mandalay.
I did not realize that, that unexpected meeting with U Thawng on that morning in
Mandalay had turned my life to a new course of direction. I did not know that God had
a perfect plan for me at that very moment. When he saw us, he recognized me and asked
what we are doing there, and what our plans are. After hearing our situation, he told us to
stay with him and continue our education from his home. It did not take much time for us
to consider his proposal, and we happily accepted the undeniable offer. Then, we moved
to Bawdigone UCF Chapel the same day where I stayed, studied and grow up to be a
mature man for the next 6 years.
I passed matriculation the same year with Arts subject combination. When U
Thawng and I discussed about continuing University education, we decided to choose
History major at the Mandalay Arts and Science University taking into account the financial
48 HONOR OF SMITH N. ZA THAWNG
constraint and my interest in the subject. Then, I stayed on with him for another five more
years until I finish my B.A and moved to Yangon to seek job opportunities at the end of
1978.
My days in Mandalay with U Thawng were perhaps the most crucial formative
years in my life in nurturing my spiritual as well as intellectual capacity. During these years
I have been able to build a strong bond of relationship with him. He had become like my
immediate elder brother, like my parent and close counsel. That close relationship has
been even strengthened further after he married to A Htu who also was our close friend at
the UCF. My wife, Ju, and our children always consider their family as of our own. The
children of both families consider each other as their next of kin.
He is well known for his calmness and cool manner. He hardly speaks unless he
deems it necessary. But at heart, he always cares for others, often times even surpassing
his limited resources and capacity, causing me concerns. We had hosted, accommodated
or give temporary or medium term shelter to all those who are transiting Mandalay or
coming for medical treatment or with other reasons. For example Ko Sai Hti Seng was
staying with us for about one year in 1977 after dropping out from the University. As
student Pastor, our house is the house of every UCF students. They will come and go and
even check my kitchen as they wish.
He was the head of the household and I do the house keeping. He had never
interfere in my realm of responsibility including shopping, cooking and managing our
house. Not a single time had he complain or comment about my rudimentary cooking for
the whole six years that we live under the same roof. One day, I cooked a curry dish with
extra chili in it. When he ate the first mouthful of curry with rice, he suddenly got hiccup
and could not continue to eat. I forgot that he could not stand hot dishes. He didn’t say a
word and finally left the table. But, it was the last time that I tried my favorite hot curry for
him. He also endured my myriad of extracurricular activities that required me to be
absent from my home duty for many times. On those occasions, he had to take are of
himself without any complaint.
His salary at that time, as a student Pastor, must have been very small amount,
and hardly sufficient enough for a person like him with much extra expenditure. Not
withstanding this, he never refuses any one who came for his help. He always put the
interest of others ahead of his. He never told me about financial difficulty. He has never
given me a headache.
By the time I left Mandalay to seek greener pasture in Yangon at the end of 1978,
he was already happily married to A Htu. I left him with confidence under the loving care
of A Htu, an extraordinary wife and God-given life-long companion with the additional
reinforcement from Kam (Khual Cin).
The next year, they also moved down to Yangon as U Thawng took new
responsibility with the SCM. I had briefly stayed with them once again, but found my new
accommodation as I also joined the MOFA in August 1979.
HONOR OF SMITH N. ZA THAWNG 49
I can’t remember exactly when and where I met Smith for the first time. It must
have been some years after my first visit to Burma in 1984. He was not yet a Reverend at
that time. I served as minister for the German Speaking Protestant Congregation in Thai-
land. The headquarters of the EKD, the umbrella organization of the German Protestant
Churches had informed me that part of my assignment was to visit the neighbouring
country twice a year. My main duty was to look after the Germans living in Burma - there
were quite a lot of them in the country, mostly experts helping the socialist government to
better the living conditions of the people. Besides that, I was asked to communicate with
the Burmese churches. My first contact was the Lutheran Church on Theinbyu Street
which was founded by a German mission in the late 19th century. Later I paid a courtesy
call to the Burma Council of Churches (BCC) which was located in the YMCA building
on Maha Bandoola Street at that time. I suppose that I met him there for the first time, a
meeting that was somewhat inevitable since Smith had studied in Germany for some time
under Konrad Raiser who in 1993 became General Secretary of the World Council of
Churches. I was very much impressed about the theological insight of this Burmese lay
theologian.
From my talks with Smith I concluded, that Ethics must have been his favorite
theological subject. I admired the consciousness and diligence of his analyses both
of the situation of the Church and the political situation in Burma and later Myanmar.
I remember that he very much pondered if it could be justified that the Ecumenical
Sharing Centre on Pyay Road could only be built by giving the government at least
some share of the funds from foreign countries among them Germany. Later, I was
impressed of his sober analysis of the political options after the 1988 uprising. One had to
tolerate the repression of the military government if more bloodshed was to be prevented
was the conclusion he reached according to my memory.
50 HONOR OF SMITH N. ZA THAWNG
I first met Smith at Bossey in, I think, 1983, when I was a tutor in the graduate
school of the Ecumenical Institute. I remember Smith then as a hard working student,
who was quite genuinely serious about the importance of ecumenism. Smith had no doubt
that his time at Bossey, his studies, and the network of friends he made there, would be a
strong foundation upon which he would build his ministry and leadership when he re-
turned to Burma. Once we both left Bossey I didn't hear from Smith for a number of
years. In 1997 I became the Director of the Ecumenical Institute. It wasn't long after I
assumed my new position that I heard from Smith who, by then was the head of the
Council of Churches of Myanmar. He wrote to me because as a life-long ecumenist, he
was eager to obtain for the pastors in the Council of Churches with whom he worked,
the substantive, transforming experience in ecumensim that he himself had had many
years before. Faithfully, while I was at Bossey, and I am sure, once I left, every year
Smith encourged one of the young Christian leaders to apply to the graduate school. And
every year we had an application from that young leader, who would then invariably be
accepted into the graduate school and come to Bossey. Smith, the ecumenist from start
to finish, made sure that individuals from various denominations had the chance to go. I
realized he was quite carefully and patiently and quietly seeing to the preparation of new
generations of ecumenical leadership in Burma.
Fast forward in time to Fall 2012. I am at Hartford Seminary, an ecumenical
Christian seminary in the United States, with a long standing and well known program in
the study of Islam and Christian Muslim relations, as well as other programs of study for
those who will be working in interfaith contexts. Oneday I received an email from Smith,
of perhaps the first communication was a letter. I smiled as I realized who it was from,
happy to hear from Smith, and I also smiled because I knew without a doubt that my old
and dear friend would be inquiring about possibilities for young Christian leadership from
Burma to study at Hartford Seminary. Sure enough, his letter was exactly as I had come
to expect. He expressed his support of a young student leader who wants to study with
us both because the seminary is ecumenical, and because of the interfaith studies it pro-
vides, which seem only more urgent everyday.
52 HONOR OF SMITH N. ZA THAWNG
The fact that Smith is now retiring in no way leads me to suspect that he will not
continue to identify emerging leaders and connect them with opportunities near and far
that will help shape them as ecumenical Christian leaders, able to lead their congregations
and organizations into warm and cooperative relationships with those from other Chris-
tian denominations. In addtion these emerging leaders will be able to help their people
think through and construct relationships with people of other faiths and to experience
these relationships in fresh and creative ways. Clearly, it is through Smith and others like
him that the patient, often unseen work of ecumenism, as well as its soaring vision, is
accomplished. We can thank God for Smith, for his leadership, his faithful service to
generation of new leaders, and for his ability to help others acquire the learning and
experiences he knows are needed for ministry in a rapidly changing, ever more complex
world.
HONOR OF SMITH N. ZA THAWNG 53
Again, for such a time as this, Myanmar needs trustworthy leaders with deep
commitment and integrity to serve the people, to heal the wounds and to facilitate
reconciliation among the warring groups. I am delighted to learn that Rev. Smith N.
Za Thawng, as a former activist of the Student Christian Movement, continues his
commitment to facilitate and nurture the ecumenical leadership development for justice
and peace, especially among the younger generation. I do pray that the spirit of God will
always be upon the life and ministry of Rev. Smith Za Thawng. Congratulation, Smith, for
this publication!
HONOR OF SMITH N. ZA THAWNG 55
A Personal Note:
I am very happy to be part of this book to honor the Rev. Smith Ngulh Za
Thawng, a friend and co-sojourner in the ecumenical movement. This paper is an
updated version of a paper I had presented at a theological consultation of the
United Church of Christ in the Philippines on the theme, “Proclaiming the Gospel
in a Pluralistic World towards a Dialogue of Life.” I think it can resonate with Rev.
Smith’s ecumenical commitment, not only as a leader of the ecumenical movement
in Myanmar but also in Asia and the world. I am offering it as a sharing of my
reflection on the contextual reality in the Philippines, w ith the hope that my brothers
and sisters in Myanmar can also find some useful insights.
1
J. N. J. Kritzinger, “The Function of the Bible in Protestant Mission” in Scripture,
Community, and Mission, ed. Philip L. Wickeri (Hong Kong: CCA & CWM, 2002), 18. This
definition is adapted from Nico Botha, Klippies Kritzinger and Tinyiko Maluleke’s “Crucial
issues for Christian mission – A missiological analysis of contemporary South Africa” in
International Review of Mission 83 (January 1994, 21).
56 HONOR OF SMITH N. ZA THAWNG
This definition is broad enough to encompass the many different things that we do
and call mission. It is also clear enough about the two-fold goal of “anticipation and
provisional realization of God’s reign” in our time. We in the Philippines can resonate with
the idea that mission is “embodying a way of life that refuses to accept the status quo and
keeps on trying to change it, being pushed and pulled by the Spirit of God towards the
final dawning of God’s reign.” This is not really a new definition for Filipinos. In fact,
many of our own church workers are actually living this out right now, with all its attendant
risks.
When I was trying to articulate a theory of education in religion that would be
relevant for Asia, I had to seriously consider the problematic of such a context. What
stood out for me as a big concern was the plurality of ethnicity, religions, cultures, languages
and the difficulty or inability to deal with such differences more positively and creatively.
In trying to address the issue of religious plurality biblically, theologically, and culturally, I
needed to re-visit, deconstruct and transform traditional mission orientations that have
prohibited us, Asians, from having meaningful relations with Asian people of other faiths.
In this paper, I will try to focus on the Philippine context, and how plurality needs to be
handled positively and creatively, in order to carry out our missiological task today.
At 15, I became a teacher in the Daily Vacation Church School of the Dumaguete
City UCCP and the teacher’s manual produced by the National Council of Churches in
the Philippines on the theme, “Building Community,” helped to broaden my perspective
about people of other faith communities. During one of the sessions, an excursion was to
be made to worship places of various faith communities in the locality. There was no
mosque in Dumaguete at that time but the manual helped us to see people of other faiths
2
According to this website on google.com, the figures are taken from different sources and
do not add up to 100%. The members/adherents outside of the country are not included in the
count. The percentage breakdown is based on the Year 2002 Philippine population estimate at 78
million.
HONOR OF SMITH N. ZA THAWNG 57
as our neighbors. It helped me to think of my three maternal cousins who married Muslim
men from Mindanao in a different light.
During my college years, my family was facing a difficult situation: my eldest sister
was getting engaged to her classmate, a Buddhist from Thailand! This was a shock to my
father whose fellow pastors kept telling him not to allow his daughter to be yoked with an
unbeliever. There were heated discussions about that relationship – until we agreed to
meet with the man and were somehow changed (humanized, I should say) by that encounter.
My formal introduction to Muslim-Christian relations was made possible during
my seminary training at Silliman University Divinity School. I had the privilege of
participating in the SUDS-UTS summer program on Muslim-Christian Dialogue under
the supervision of Bishop Hilario Gomez in Marawi. That learning experience included an
intensive course with Dr. Peter Gowing at Dansalan as well as life encounter with some
communities in Mindanao.
When I started teaching religious studies at Silliman University High School, and
religion courses at Silliman University, I had some Filipino Muslims and Thai Buddhists
among my students. It was impossible to dismiss them or overlook them, no matter how
few they were. Of course we all know that global events (especially since 9.11) have
shown us how religious differences and our ignorance of them can be used to fuel animosity,
hatred, and violence. We know however that all this is mere cover-up for the oily truth
about the so-called war on terrorism and its twin, globalization, that are at the root of the
conflicts we are facing globally today.
Nevertheless, the reality of religious plurality is very real. Although we do not
affirm it whenever we claim that “the Philippines is the only Christian nation in Asia”, it
doesn’t mean that our nation has always been homogeneous. Our claim only reflects the
attitude of the majority, an attitude that somehow diminishes all others, especially the
minority groups. Christians in minority situations in other countries of Asia are suffering
from this attitude of majoritarianism from the majority of the population in their respective
countries.
There are serious issues about plurality behind innocent questions raised by
Filipinos who encounter people of other faiths. A Filipino couple who came back from a
tour in Bangkok told of how they cried on their knees praying for the Thai people to be
converted to Christ. Then they asked my father: “Why is Thailand more blessed than the
Philippines when it is a Buddhist country?” In Hong Kong, a number of our Filipino
domestic helpers have taken upon themselves the task of converting their “unbelieving
employers”. “How can I convert my Chinese (i.e. Buddhist) employers so they will be
saved?” One asked during a sharing by other Filipinas who have some “success stories”
of ‘converting’ their employer. These are just a few examples of how religious plurality
does affect us, Filipinos, one way or the other.
58 HONOR OF SMITH N. ZA THAWNG
3
John C. England, The Hidden History of Christianity in Asia (Delhi: ISPCK and Hong
Kong: CCA, 1996), 1-2.
4
S. Wesley Ariarajah, “Christianity and People of Other Religious Traditions,” in A
History of the Ecumenical Movement in Asia, Vol. 2, ed. Ninan Koshy (Hong Kong: WSCF-AP,
APAY, CCA, 2004), 141.
5
Ariarajah, “Christianity and People of Other Religious Traditions.”
6
Ariarajah, 142-3.
HONOR OF SMITH N. ZA THAWNG 59
Every new religious movement has the inclination to be exclusive, making strong
claims to set itself apart from others and to highlight its distinctive identity.7 Thus,
Christianity’s exclusive claims and tendency are found in various passages of the Bible, as
the apostles were bearing testimony in the wake of attacks from Jewish exclusivism and
other religions of the day. Later, with the increasing influence of Islam, Christian exclusivism
became intensified, denouncing anyone who did not follow Christ as infidels, heathen and
pagan. This exclusivist attitude is further demonstrated by the Roman Catholic axiom,
“extra ecclesiam nulla salus” (outside the church, no salvation). Protestant theologians
like Hendrick Kraemer and Karl Barth sustained this exclusivist tendency in their own
way. While accepting that God works among those outside biblical revelation, Kraemer
regarded it as general revelation while the special revelation of God is only in Christ Jesus
alone. Barth thought of all other religions as results of human yearning or striving, whereas
God’s revelation through Christ was God’s self-manifestation.
In the history of Christian mission, Christianity has for the most part projected
that exclusivist stance towards other religious communities, with the end-goal of
Christianizing the world. Today many Asian theologians have realized that this exclusivist
position is one of the reasons why Christians have difficulty in relating meaningfully with
Asians of other faiths. It is what makes a number of Christians feel guilty that they are not
able to bring their non-Christian neighbors to church.
Later, when some Christian missionaries realized that Christianity does not have
a monopoly of goodness and that there is in fact some element of goodness in other
religions, they took on an inclusivist stance. Inclusivism affirms the reality of many
traditions and truths but claims that one’s way is the culmination of all others. God is
present and at work in other religions, along with Christianity, for God’s love and grace
are not exclusive to any particular religion only. Yet, salvation is still finally through Christ,
who is the only way to salvation.
One manifestation of the inclusivist tendency is the regard for anybody who lives
in the Spirit of Christ as an “anonymous Christian”. This label is based on Karl Rahner’s
coinage of the phrase, “anonymous Christianity”. Others claim that there is a latent Christ
in the other religions, which are but a preparation for the gospel.8 Thus, in the inclusivist
view, Christianity is still the paramount religion, which is not on equal plane with others.
Since Christianity is seen as the full realization of truth, it is seen as the judge of all other
truth.
Today, many Asian theologians have realized that the goodness in other religions
should not be judged by our Christian standards or labeled our Christian labels. They
think that making Christianity the umbrella above all other religions is a form of religious
imperialism. In a sense, inclusivism is not much different from exclusivism especially in
7
Yap Kim Hao, Doing Theology in a Pluralistic World (Singapore: Methodist Book
Room, 1990), 78.
8
Yap Kim Hao, Doing Theology in a Pluralistic World, 89.
60 HONOR OF SMITH N. ZA THAWNG
terms of the centrality of Christ, its rigid truth claims, and its absolute Christology. So just
like exclusivism, inclusivism is closed to other possibilities of truth, and to dialogue with
others of contrary views.
Pluralism, a typology that swings away from both exclusivism and inclusivism,
affirms the plurality of religions, their common search for truth, and their different
ways of salvation. Unlike relativism with which it is often confused, pluralism includes
both commitment to one’s own community/tradition and an openness to those of others.
Diana Eck, an American who had been a missionary to India, presents pluralism as the
“ability to make a home for oneself and one’s neighbors in that multifaceted reality of
plurality and diversity”.9 The Pluralist is one who stands within and is committed to the
struggles of one’s particular community, while recognizing that others also have their own
communities and commitments, but that they all must live with each other’s particularities.
Thus, the pluralist’s challenge is ‘commitment without dogmatism and community without
communalism.’ Briefly, religious pluralism is religious openness to others along with one’s
own commitment.
In my book, Religious Education in Context of Plurality and Pluralism, I
have given some descriptive names to the three typologies to remember them more
easily. Exclusivism is the attitude of “one against all” and it reeks with religious
arrogance, if not, sheer closed-mindedness. Inclusivism is the attitude of “one above all”
and it seems to have an air of religious imperialism. Pluralism is the attitude of “one with
and among all” and it is marked by religious commitment and openness.10
There is yet another perspective on pluralism. Reflecting on today’s context,
Indian theologian Felix Wilfred asserts that pluralism is the hallmark of Asia and that it is
something that can counter the current globalization project, with its ideology of
homogenization and program of uniformity. The program of homogenization is the agenda
of the powerful for their own interests, with total disregard for the plurality of cultures and
traditions. Hence, pluralism is, according to Wilfred, “the defense as well as the hope of
the poor against the powerful who stand for an agenda of pseudo-unity.”11
9
Diana L. Eck, Encountering God: A Spiritual Journey from Bozeman to Banaras
(Boston: Beacon Press, 1993)
10
Hope S. Antone, Religious Education in Context and Plurality (Manila: New Day
Publishers and Hong Kong: CCA, 2003), 31-32.
11
Felix Wilfred, “Our Neighbors and Our Christian Mission: Deconstructing Mission
without Destroying the Gospel” in The People of God among All God’s Peoples: Frontiers in
Christian Mission, ed. Philip L. Wickeri (Hong Kong: CCA & CWM, 2000), 98.
HONOR OF SMITH N. ZA THAWNG 61
• The story of the building of the tower of Babel (Genesis 11) reflects a desire for unity
and power based on homogenization – a picture of globalization! God responded by
creating different languages, thus, declaring that homogenization is not the best basis
for understanding and unity. The story of Pentecost reinforces this idea of understanding
even with and in spite of our differences.
• Although the universality of God’s love for all people and nations is clear in many
biblical passages (e.g. the command to both women and men to be stewards – “have
dominion over” – of creation in Gen. 1:27-28; call to Abraham and his descendants
to be a blessing to the nations in Gen. 12:3c; and the story of the final judgment in
Matthew 25), the exclusivistic attitude/tendency of the Jews tended to diffuse it
somehow. Nevertheless, the stories of the Syro-Phoenician woman (Mark 7:24-30,
Matthew 15:21-28), the Samaritan woman (John 4:1-24), and Cornelius (Acts 11)
show how “the other” do remind us of the universality of God’s love.
• The universality of God’s love shines on everything and everybody regardless of our
differences in religion, race/ethnicity, culture, language, ideology, sex/gender/sexuality,
age, class, ideology, etc. As church, entrusted with God’s mission, it is our task to
see to it that such differences are not used to dehumanize or violate certain groups of
people, but to enable them to bear witness to that universal love.
• Since all people are God’s people, we need to be open to the possibility of different
expressions of mission (e.g. work for humanization, peace and justice, equality and
dignity, integrity of creation) by people of other faiths and/or ideology. Wasn’t Cyrus
the Great acknowledged in the Bible for doing something that was seen as humanizing?
given to the Jewish community who had accepted Jesus as Messiah and whose mission
was to be a genuine community of the Messiah – i.e., a welcoming, compassionate
community, focused on doing the will of God, and through whose lives as witnesses, are
faithful missionaries to the peoples right in whose midst they lived.
The gospel account through Luke 24:47 and Acts 1:8 sees God’s will and reign
at work in human history, a fulfillment of scriptures. Jesus’ ministry is portrayed as crossing
borders – from Galilee (local) to Jerusalem (national seat of power), through Samaria
(Gentile territory), to Rome (seat of imperial power). With the leading of the Spirit in
mysterious and unexpected ways, it is open to non-Jewish people (e.g. Cornelius). Thus,
mission includes being open to the leading of the Spirit, being ‘converted’ or transformed
by the other in mutual sharing.
The account by John 20:20-23 does not emphasize any commission but depicts
the missionary God who sent Jesus, who in turn sends the disciples. The interdependence
of Son-Abba/Father, disciples-Christ, and the role of the Spirit as Advocate assures the
continuation of the work – i.e., to love one another that they may all be one. Hence,
mission is related to peace-building. As the Spirit breathes to them the gift of peace the
disciples become ambassadors of peace.
The account of Mark 16:15 does not have a commission statement, except in the
longer ending, which is often taken as a later addition. Instead there is stress on Jesus’
suffering and death, the role of the suffering servant rather than an exalted identity with
marvelous power. Jesus is portrayed as Messiah of the ochlos (ordinary people), with
alternative values and characteristics which truly exhibit the values of the reign of God.
Compassion for (solidarity and identification with) the ochlos means breaking lines of
untouchability and crossing boundary to create community. While suffering the most and
utterly powerless, the ochlos have the capacity to care the most. Hence, for Mark, “to
proclaim the good news to the whole creation” is for ordinary people to carry out the
good news of God’s compassion for the whole of creation.
It is important to see the contexts in which the different commissioning statements
were made. Although there are some differences resulting from the differences in time,
context and audience, the common thing is that the mission of Christ is really the mission
of God (Missio Dei) – i.e. the turning of God towards God’s peoples in compassion and
love. Therefore, our participation in that turning towards God’s peoples should also be in
compassion and love.
There is a need to re-visit biblical bases of evangelism (or evangelicalism) and
ecumenism because of the current perceptions that have put them at odds with each
other.
Evangelism comes from the Greek evangelion or good news. The ‘good news’
of Jesus Christ is not only about his coming to die on the cross for our sins, but more so
to demonstrate God’s will for fullness of life for all (John 10:10). For Jesus, living a full life
before death was so important that he went about healing, feeding, feasting, exorcising,
befriending, apart from teaching and preaching about the reign of God. Through Jesus,
HONOR OF SMITH N. ZA THAWNG 63
we have come to know God’s will for fullness of life! And that is real good news! When
we think of good news we need to think of the unconditional love of God for all expressed
in Christ’s coming that we may have life in its fullness.
Likewise, Ecumenism needs to be re-visited at its word-meaning, ‘whole inhabited
world as God’s household’. Such a meaning signifies that there is more to ecumenism
than being a movement towards Christian unity. In Ephesians 1:9-10, we read of the
mystery of God’s will, which is to “gather up (unify) all things in (Christ)” in heaven and
earth. . If we read the surrounding verses, we can see that this statement refers to Christ’s
breaking down the dividing wall between Gentiles and Jews into a “new humanity” who
are not strangers/aliens but members of God’s household. But followers of Christ also
need to manifest that unity, which is not to diminish identity. The prayer of Jesus (John
17:21) speaks not of a loss of identity (between the Abba/Father and Son) but a relationship
of sustaining love (on the part of the Abba/Father) and complete obedience (on the part
of the Son). In Genesis 1:1-31, we can see that plurality is part of God’s design. It
discloses unity through interdependence and interconnectedness, equality of the sexes
(gender justice), and partnership of humankind and with all of creation. So, ecumenism
can be thought of as the movement towards unity of churches and Christians as they pray
and work together for the unity of humankind and of all creation. The promotion of unity,
cooperation or improved understanding between denominations is part of it. So is the
religious initiative towards a worldwide unity.
Our evangelical conviction then is that the good news of life in its fullness is for
all, hence, the call is for all to participate together to help make that become a reality. Our
ecumenical commitment is that we can meaningfully and effectively participate together
if, while being rooted in our own faith communities, we are open to learning, working and
living with other faiths and groups.
13
Summarized from S Wesley Ariarajah’s “Christian Mission: The End or a New
Beginning,” unpublished paper presented at the Meeting of the United Methodist General Board
of Global Ministries, October 1998.
14
Hope S. Antone, “Bridging the Gaps between Mission, Evangelism and Ecumenism”
in CTC Bulletin, Vol. XXI. No. 1 (April 2005), 17-24; “Mission and Evangelism with an
Ecumenical Vision” in Windows into Ecumenism: Essays in Honour of Ahn Jae Woong (Hong
Kong: CCA, 2005), 130-9.
HONOR OF SMITH N. ZA THAWNG 65
vs. unbelievers; saved vs. unsaved;for us vs. against us, which often leads to demonization
of the other. We need to cultivate the spirit of tolerance and peace within our community
and to bring it to bear upon our relationships with neighbors in the wider society.
8. Pluralism challenges us into a life of dialogue, not only in our speaking, but in our
doing and in our whole being. Fr. Tom Michel of FABC named some forms of dialogue
when he shared at the Second Congress of Asian Theologians. These are: dialogue of
being a positive presence among others for the simple sake of being together; dialogue of
doing joint actions in response to life and death issues affecting people regardless; dialogue
of ideas through sharing and exchange for mutual understanding and widening of horizons;
and dialogue of experiences through sharing of deep human and religious experiences
for mutual enrichment in faith and spirituality.16
REFERENCES USED:
Antone, Hope S. “Bridging the Gaps between Mission, Evangelism and Ecumenism”
in CTC Bulletin. Vol. XXI, No. 1 (April 2005).
_________. Religious Education in Context of Plurality and Pluralism. Manila:
New Day Publishers and Hong Kong: CCA, 2003.
Eck, Diana L. Encountering God: A Spiritual Journey from Bozeman to Banaras.
Boston: Beacon Press, 1993.
England, John C. The Hidden History of Christianity in Asia: The Churches of the
East Before 1500. Delhi: ISPCK and Hong Kong: CCA, 1996.
Koshy, Ninan. A History of the Ecumenical Movement in Asia, Vol. II. Hong
Kong: WSCFAP, YMCA, CCA, 2004.
Michel, Tom. “The Challenge of Interfaith Dialogue,” in CTC Bulletin, Vol. 16, No.
1 (November 1999), 14ff.
“Religious Groups in the Philippines”, a website accessible through google.com.
Wickeri, Philip L., ed. Scripture, Community, and Mission. Hong Kong: CCA &
CWM, 2002.
____________ ed. The People of God Among All God’s Peoples: Frontiers in
Mission. Hong Kong: CCA & CWM, 2000.
Windows into Ecumenism: Essays in Honour of Ahn Jae Woong. Hong Kong: CCA,
2005.
Yap, Kim Hao. Doing Theology in a Pluralistic World. Singapore: Methodist
Book Room, 1990.
15
Wilfred, 88.
16
Tom Michel, “The Challenge of Interfaith Dialogue,” in CTC Bulletin, Vol. 16, No. 1
(November 1999), 14.
66 HONOR OF SMITH N. ZA THAWNG
To got to know Revd Smith Ngulh Za Thawng in the 1990s, when I was Execu-
tive Secretary in the Office of Church and Ecumenical Relations of the World Council of
Churches. One of my assignments in that office was about the relationships with the
national councils of churches (NCCs). The Myanmar Council of Churches, an associate
council with the WCC and affiliated with the WCC’s Commission on World Mission and
Evangelism, was of course part of the network of councils related to our office. Although
my memory fails me as I try to remember when and where we met for the first time, I
know for sure that it clicked from the beginning between Smith and me. I appreciated his
quiet, profoundly spiritual personality, and his dedication to the life and witness of the
churches.
In 1999, two years before he became general secretary of the Myanmar Council
of Churches, Smith applied for the position of Regional Secretary for Asia at the WCC,
which was vacant at that time. The WCC has a long history of regional offices, or regional
desks as they were usually called. They used to be located in the Division on Inter-
Church Aid, Refugee and World Service formed in1960, which in 1971 became a Sub-
unit known as CICARWS (Commission on Inter-Church Aid, Refugee and World
Service), and was turned into Unit IV: Sharing and Service, in 1992. The role of the
regional desks (for Africa, Asia, Europe, Latin America and the Caribbean, the Middle
East and the Pacific) was very much in the area of inter-church aid, whereas refugee and
world service (disasters and emergencies) were entrusted to specialized desks. The regional
secretary had the task to oversee inter-church aid projects in his or her region, to relate to
the churches and national councils in the region, to the donor agencies in the so-called
developed countries, and to promote ecumenical cooperation and sharing of resources.
Each regional desk had at its disposal a fund from which priority projects could be financed.
A regional screening or project committee existed, which decided on criteria and selected
projects submitted by the churches and NCCs. The priority funds were supplied by the
agencies. If a project could not be qualified as priority, it could be recommended by the
regional secretary for funding by the agencies outside the priority fund.
By the time Smith applied for the Asia Desk, much of the old system had already
evolved towards new concepts such as country programs, capacity building, reflection
on diakonia etc. The task of the regional secretaries was becoming more relational in
HONOR OF SMITH N. ZA THAWNG 67
nature than project management. As I was myself responsible for relationships as the
main area of my work, I welcomed these developments. It was, and still is, my conviction
that the quality of the community formed by the churches is at the heart of the ecumenical
movement and the search for Christian unity. I knew that the same vision was inspiring
Smith in his work with the Myanmar Council of churches, and that this motivated him to
be a candidate for a post from where he could serve the churches in the Asia region. He
was short-listed and came to Geneva for interviews. It so happened that I was made a
member of the interviewing staff team set up for this vacancy. I felt that someone with the
spiritual depth and attention for the life and concerns of the churches like Smith was the
person we needed for the position. In my view that corresponded with the emphasis the
WCC was giving at that time on the fellowship of its member churches. Smith was not
appointed. Other considerations, just as valid as my arguments, prevailed. And far be it
from me to make any judgment. I am recalling this only to pay tribute to Smith, to the
vision he represented and to his dignity.
Some years later, on one of my visits to Myanmar, Smith invited me to his home.
He had told me, and I had read about it in newspaper articles on Myanmar, that residential
areas were on purpose located at execessive distances from the centre of Yangon, to
discourage people from going to manifestations or similar events in the capital. The area
where Smith lived was no exception. I still remember the long ride at dusk, and the drive
back in the tropical night. That was by car because of me, the guest, but I knew that the
ordinary people of Myanmar, and Smith was one with them, had no choice but to depend
on public transport. It taught me a lesson of the daily constraints, restrictions and hardships
so many of our ecumenical friends in the global South have to cope with. Being invited to
the home of a colleague and friend is one of the joys and privileges of working in the
ecumenical movement, especially in situations that are culturally, politically and economically
so different from one’s own context.
During the years Smith was General Secretary of the Myanmar Council of
Churches, and until my retirement from the World Council of Churches in 2004, we
were several times together in meetings or on other occasions. It is now already close to
ten years ago that we saw each other last, and we know that opportunities to meet will be
less and less, as we both grow older. But friendship remains, and that is what matters.
May God bless you Smith, as you continue your teaching ministry, sharing your rich
experiences, your knowledge and your spiritual wealth with the younger generation who,
we all hope, will serve the church and its Lord in a new Myanmar. We all rejoice with
you, and with the churches and the people of Myanmar, in the changes of democratization.
As you said in your own words, in one of your recent messages: Myanmar is determined
to be on the way towards democracy. Fear and uncertainties remain, but we are confident
that the God of history is in control.
68 HONOR OF SMITH N. ZA THAWNG
Simple Living, highly thinking: The first impression I receive from Rev. Smith’s life
and work is captured in an English saying, “Simple Living, highly thinking”. As far as
I see him, Rev. Smith never get involved in a life of pretense or luxury. Instead, his dress
is very simple, and his life- style is plain and direct. It seems to me that he is an enemy of
the ostentatious, the pompous, the contrived and the needlessly complicated. Rev. Smith
set a good example of servanthood to his colleagues and his church. On the one hand,
Rev. Smith’s way of thinking is high, deep and wide. His leadership depends on the
‘bigness’ of his vision, a vision that includes foresight as well as insight. Peter Block’s note
on the job of leader is seen in the life of Rev. Smith when he says, “The leader’s job is to
elicit that vision and allow it to contribute to the organization's vision of tomorrow”.1
Good Memory: I have been deeply impressed by the uncanny memory of Rev. Smith.
He was always able to remember the dates, places of meetings and the final decisions on
various issues, not only about matters related to MCC but also in other sectors where he
was involved. I still remember once when I was told by my pastoral theology professor
who said that “a pastor should try to remember at least the names of important persons in
the congregation. If you are not good in memorization, then please keep a small note
book in order to call them in their names.” Rev. Smith is an outstanding man in this area.
Ecumenical spirit: The term ecumenism means and embraces the ‘“whole household”
of God. It concerns all churches and their relationship with each other as well as the
relationship of Christianity and other faiths.2 As Rev. Smith is one of the products of
Bossey Ecumenical Institute, Switzerland, his training in Bossey equipped him thoroughly
in the spirit of ecumenism. He is truly a “man of Bossey.” Discrimination never characterized
his ministry whether in terms of denominational background, ethnicity, or gender issues
throughout his ministry in MCC and beyond.
1
Peter Block, The Empowered Manager (San Francisco: Jossey Bass, 1991), 123.
2
Donald K. McKim, Westminster of Dictionary of Theological Terms (Kentuckey:
Westminster John Knox Press, 1996), 86.
74 HONOR OF SMITH N. ZA THAWNG
3
Ibid., 279.
4
The name of the network has been changed from Four Bodies Network to Myanmar
Christian Forum since 2011.
HONOR OF SMITH N. ZA THAWNG 75
genuine gift of God to be cherished, but did not seek to possess the gifts of creation
selfishly. Francis rather honored creatures by addressing them as “Brother Sun”, “Sister
Moon”, and “Mother Earth”.5 Rev. Smith’s life of prayer, meditation, spiritual disciplines
and the intimate relationship with other people and the world are proofs of his maturity in
spiritual life.
His Serenity and a life of silence: Another impression I receive from the life and way
of Rev. Smith is his serenity and a life of silence. No human being is free from difficulties,
hardships, tragedy and misfortunes. But these darker realities are inseparably a part of
the whole spectrum of the human condition, both bad and good. All human beings
repeatedly face various kinds of trials and afflictions. I am sure that Rev. Smith also has
not been exempted [is not free] from such kind of embarrassments and trials. Many
setbacks and sufferings would have been a part of his life’s journey. However, his serenity
and silence when facing difficult times stood as a good example for other Christians who
have been facing similar problems. He kept appropriately quiet in times in which he might
have spoken out. In silence he listened rather to the voice of God. Alister E. McGrath
rightly said, “Silence has been of major importance within Christian spirituality, not least
because it liberates the mind and the imagination to focus and center on God’s living
presence”.6 This is what Rev. Smith does!
In conclusion, I deeply appreciate the wise arrangement to honor Rev. Smith
Ngulh Za Thawng who is worthy to be given honour and recognition upon reaching
the age of 65 years. This is my sincere prayer for Rev. Smith’s remaining years:
“May the Lord keep Rev. Smith safely, grant him good health, enrich his life, let him
continue to be a blessing for others, and multiply his good deeds and commitments
to stand as examples for the generations to come”.
5
Simon Chan, Spiritual Theology: A Systematic Study of the Christian Life (Downers
Grove: Inter-Varsity Press, 1998), 180.
6
Alister E. McGrath, Christian Spirituality (Oxford: Blackwell Publishing, 1999), 107.
76 HONOR OF SMITH N. ZA THAWNG
Six days to visit a country I had not experienced. How could I get a clear view of
anything. Burma, not yet Myanmar, was a confused array of ethnic groups and broken-
ness. Like a once beautiful vase which fell and shattered into myriad pieces, all sharp-
edged. Able to wound. Yet…
I came to Rangoon and Mandalay in 1971 for AD Magazine (published by the
United Church of Christ, which commissioned Adoniram Judson before he became Baptist
and the Presbyterian Church). This led me to meet Revd Smith Ngulh Za Thawng at
the UCF Chapel at Mandalay University.
The Lushai Presbyterian Church led by Rev. Lal Rawng Bawla asked me to
preach at St. Gabriel’s Congregational Church. I spoke of my hiding from, seeking, and
listening to God, of work with Burmans such as U Thaung Tin of the YMCA in Saigon
and U Kyaw Than of the East Asia Christian Conference, and as an attempting Christian
in Africa, in Vietnam, Laos and Thailand. Rev. John Thet Gyi of the Burma Christian
Council opened doors to Revd. Smith.
In Thailand I worked for the Asian Institute of Technology and students – Protestant
and Catholic, Buddhist and Muslim - were welcome in my home. As a student at
Presbyterian-related Macalester College I was active in student fellowship. I was a
freshman when a senior, Kofi Annan, advised me to grow beyond my middle-class white
liberal racism to study in Africa and learn not to fear people of colour. Going to work at
the United Nations, Mr. Annan invited me (and 1500 other students), to meet India’s
Jawaharlal Nehru in November 1961, the week that Burma’s U Thant became Acting
Secretary General.
Following his advice I went to Africa, living with people of varied religions, races
and cultures. Afterward in 1965, at University of Toronto Vietnam event a Student Christian
Federation friend asked me to consider work in Asia for both American and Canadian
churches, in a Vietnam that was already deeply in war, with itself and with America.That
journey, that vocation, carried me to Burma, where Rev. Bawla said I must meet Saya
Smith at the University Christian Fellowship Chapel in Mandalay.
HONOR OF SMITH N. ZA THAWNG 77
As a young Presbyterian I had not heard of Adoniram Judson, but as an American
Presbyterian understood that public participation in the political process was part of my
responsible citizenship, and before God. I think today that Judson’s vision continues to
impact the future of Myanmar, not in the least through visionaries such as Saya Smith.
In 1969 the Student Christian Movement in the United States ceased to exists, in
part due to the politics of the war in Vietnam, the widening divide between so-called
‘liberal’ or ‘evangelical’ churches.
But the land which was once called Burma opened its doors for refugees from
India and from Indochina, from Assam, Laos and Vietnam. Rev Bawla emigrated from
Assam, came to lead Burma’s Lushai Presbyterian Church.
When I met Smith I saw a man who stood out from the others. I saw a man of
quiet action in sympathy with students, immersed in teaching, leading, learning, befriending
and shepherding university students. Like a sculptor, to helped shape students, helped
them identify and recognize themselves and their vocations in God’s eyes. Students like
my friend Revd Pa Ni Maung in Bangkok.
Surrounded by students, young men and women from varied ethnic communities,
they exemplified much of what the Student Christian Movement had come to mean for
me. In meeting Saya Smith I saw in him a soul mate.
Revd. Smith appeared to recognize and nurture sparks of the spirit, in others.
Like the young Adoniram Judson as a student in New England, he seemed to see no
inherent boundaries between the roles of ‘student’ and ‘adult’, in the university, in the
church, in society. Buddhists and Muslims too are brothers and sisters.
Neither Rev. Smith’s personal history nor his work was then known to me, but
years later when I worked for the United Nations, I met Smith again, at Christ Church,
Bangkok, a crossroads on the way to Myanmar. Smith greeted me, but I was foggy. He
called me by name 20 years after we had last met!
In Smith I see a man not only of memory but of vision, of imagination, and of
action. An idealist who sees the God-given diversity of others.
AD Magazine was eager to meet an indigenous church which had been planted
and taken root without western missionaries. I had studied the missionary impulse
and missions – including Baptist, Congregational, Methodist, Presbyterian and Anglican
at Stony Point near New York City, working with other missionary trainees as a prison
chaplain. I wrote on missionaries for the 1970s (when that meant the future!).
In Burma was curious to see a church without missionaries. In 1967 when I first
met U Kyaw Than, he invited me to view the complexity of Asia. In a sense the arc he
drew from me the was continued by Saya Smith, to my first full-circle in Asia - in Assam
when I, a Christian joined an Indian friend, a Hindu, at a hilltop Hindu temple overlooking
Guwahati. We prayed in the new year amid distant fireworks that reminded me of battle.
Ten years ago I taught in Yangon in a mainly Muslim international school, often
visiting Myanmar Institute of Theology and my friend Rev. Smith. I see him now as one of
78 HONOR OF SMITH N. ZA THAWNG
God’s artists, like Russian artist Mark Chagal, a man who took unsightly and dangerous
shards of shattered glass and crafted them into a beautiful cathedral window in France,
where danger and difference come together, meet, providing beauteous channels of God’s
light into the darkness of our daily lives.
HONOR OF SMITH N. ZA THAWNG 79
It was in 1989 (right after nation-wide demonstration) that I first met Rev. Smith
Ngulh Za Thawng. As a B.Th student from Mara church at MIT, our church leader did
apply scholarship from Myanmar Council of Churches, and I was graced to be one of the
recipients. The Rev. Smith one rainy day came to MIT to give me that scholarship. At
that time I did not know who he was. After receiving scholarship, I requested him to have
tea together but he replied me, “No, thank, I had already.” From then onward I hap-
pened to meet him. One day he was invited to speak at MIT prayer day, I still remember
his message was “small is beautiful.” I later come to know that his message on “Small
is Beautiful” is none other than his stand to side with the small, the least and the down-
trodden to upgrade, promote and help so that the small may also come up along with the
big and the strong.
I admire Rev. Smith for his honesty, humility, sincerity, personality and stability in
his career. He speaks slowly and lowly but thoughtfully and thoroughly, never harming or
offending neighbors. I notice that while he was serving Myanmar Council of Churches as
general secretary, the door of his office was always closed but always full of visitors
queuing outside and inside waiting to meet him.
I am very glad to have this golden chance to honor Rev. Smith through this article.
His contribution to Mara Evangelical Church and Mara Community cannot be fully
described here. Among many, his greatest contribution to the Mara Church is his
contribution to the unification of two Mara churches – namely, Mara Independent
Evangelical Church (MIEC) and Mara Independent Church (MIC). These two suffered
church split for 16 years. Because of the tear of Rev. Smith, these two churches merged
in 1987. Because of his contribution, he is known as ICON OF MARA CHURCH
UNIFICATION in our Mara community. His tear shed for us cannot be forgotten. Our
memory of this tear cannot be deleted from the hard disk of the Mara church. Thus I
would like to honor him as ICON OF THE MARA CHURCH UNIFICATION. The
tear of Rev. Smith once shed has been still speaking to our Mara churches today.
80 HONOR OF SMITH N. ZA THAWNG
Bible Translation
R. A. Lorrain also reduced the Mara dialect into writing in 1908, and compiled
two sets of dictionaries Lakher-English Dictionary and English-Lakher Dictionary
containing 7,000 to 8,000 words each. A complete Lakher Grammar was published. His
Lakher Primer for use in school has been printed by the Assam Government for the
Mission free of charges.
Lorrain started translation of the Bible into Mara language in 1909, translating the
Gospel According to John from Authorized Version and completed in 1912. In 1922, the
82 HONOR OF SMITH N. ZA THAWNG
22 books of the NT were translated and printed. At the same time he started the OT
translation of the Book of Psalms and the Book of Job. In 1928, the whole NT was
published in the Mara language for the first time. R.A Lorrain died on February 1,1944 at
Saikao in Maraland. All the tasks left were continued by his son-in-law Albert Bruce
Foxall Lorrain who joined the LPM in 1928. He continued the OT translation and
completed the whole OT translation in 1951. In March 1956 the first complete Holy
Bible in Mara dialect came out of the press. It was three years before the Mizo Bible was
published.
The tear of Rev. Smith Ngulh Za Thawng (Icon of Mara Church Unification)
As it has been said, the Mara Church leaders made every effort in order that the
two Mara churches might come to merge. Several meetings have been called upon.
Dialogue between the two parties took place several times. Yet there was no visible
unity. At the request of the Mara Church leaders to Burma Council of Churches, Saya
Thang Tin Sum was sent by BCC (Now MCC) to Mindat to have some investigation
and interrogation with Mara pastors. Every local church also made every effort to
become one church. As a result of efforts, in 1986 January, a Joint Committee was
successfully organized and convened at Lailenpi. This joint meeting proposed different
samples for the united Mara church. The resolutions of the Joint meeting was submitted
to their respective assembly meeting in this 1986. In 1986 May, the second Joint meeting
84 HONOR OF SMITH N. ZA THAWNG
This is my belief that the church can break the wall of isolation by having ecumenical
relations to other churches. To be the church is to have fellowship with other churches
through relationships. When the writer became the administrator of the Mara Church, he
did make an attempt to get involved in the international ecumenical body to break the
barrier of isolation.
When I shared my dream for ecumenical participation with Rev. C. Thaulei
(Executive Secretary, Mission & Ecumenism Unit, MCC) in June, 1999, he fully supported
me and told me about his meeting with Mr. Hubert van Beek while he was in Bossey
Ecumenical Insitute. He gave me WCC application form for membership. Then I met the
Rev. Smith Ngulh Za Thawng (the then Associate General Secretary of MCC) to
consult as to the application of the WCC membership. He strongly encouraged me to
apply. Since the Mara church was below 35000 church members, he recommended us
to apply for Associate membership only. After I have learned all these information, I
proposed an agenda to apply the WCC membership to MEC Executive Committee held
on August 4, 1999 at Lailenpi. MEC/EC 008/99-03 gladly voted to apply for the WCC
Associate membership. Along with the strong recommending letter from MCC, I submitted
all duly filled application form to the WCC through MCC under the guidance of Rev.
Smith.
When I reported the EC minute of our application to WCC membership to the
General Assembly in 2000, some church elders didn’t support us because they thought
that WCC is Antichrist which bears the number 666. We therefore asked Rev. Thang Tin
Sum, the MCC delegate to the Assembly (2000), to explain us about the WCC whether
it has something to do with Number 666. He took almost one hour to talk about WCC
and explained why the WCC was misunderstood as 666. Only after then, the church
elders agreed with us.
86 HONOR OF SMITH N. ZA THAWNG
I answered:
“We are motivated to join the WCC to share our bitter experience of church
split for 16 years with other churches and how we achieved our unity, and to
experience oneness in Christ, to learn from other churches around the world
and to benefit from opportunities of education and training of church
leadership.”
I then presented the book entitled “A Short History of the Mara Evangelical
Church” for the WCC-MEC meet : 2000. In this booklet, I attached all copies of application
form duly filled, the MCC recommending letter, our correspondences with the Rev. Hubert
van Beek, WCC and MCC corresponding letters on our regard for church record. This
meeting was attended by Rev. HC. Bizo (Moderator), Rev. L. B. Siama (GS), Rev. C.
Sitlo (ES), Rev. F. Nokha (ES), Rev. Victor Ve U (ES), Rev. Cr. Chhaithia, Rev. Satu Ve
U, Rev. KT. Chhaza (Mission field Director), Htp. Teihra (Yangon Church Elder), and
missionary trainers and trainees. The “Dawlei (Darling) Missionary Choir” presented
special choirs..
Then Mr. Hubert van Beek of WCC reported their finding on Mara Church to
the Central Committee held in Potsdam, Germany. There Mara Evangelical Church was
accepted as an Associate Member of the WCC on 3 February, 2001 at Potsdam,
Germany.
Conclusion
The Rev. Smith is seen as the best example and icon of church unity in the Mara
churches. His honest and simple way of living inspires all Mara pastors. He was admired,
being recognized and will still be regarded as Guru for Mara church unification, for he
opened a new chapter for the Mara church history. As rich in ecumenical experiences, he
could see the secret of unity. In venturing church unity, he goes beyond the boundary of
faith and order, respects the uniqueness of each denomination.
I felt greatly elated when I was asked to share some of the great experiences in
working with Revd Smith Ngulh Za Thawng in the past years. I’d known him for more
than 30 years when he joined the work force at the Myanmar Council of Churches(MCC)
in Yangon. He was married to Daw Rebecca Htu Nan and their first son was raised up in
Yangon. Since I lived in Kamaryut Township and attended the Judson Church, I saw the
family most regularly at the Judson Church on Sundays. I came to know more about
Saya Smith as a students’ worker with the MCC. As I was also working with the Univer-
sity Christian Fellowshi(UCF), I met him quite often and had admired him as a conscien-
tious student worker. He always spoke in soft tones and had never heard him raising his
voice. With a very pleasant personality, everyone who had a contact with him liked him
and admired his nature.
As a worker of MCC, he was also greatly involved with various committees
where his helps were needed. As he has a pleasant personality, I had never seen him in
anger or raised his voice. He was given an assignment to work with the university students.
The Student Christian Union(SCU) used to be confined to the Yangon University for
many years but later when more colleges were opened in the country, his duties were
extended also to other colleges throughout the country.
The Myanmar Student Christian Movement(SCM) associated with the World
Student Christian Federation(WSCF) and I once travelled with him to participate at the
Seniour Friends Conference of WSCF’s 100th anniversary in Berlin, Germany with the
theme “Community of Memory and Hope: Celebrating the Faithfulness of God” during
22nd June to 1st July 1995. I admired him for his contributions toward this world-wide
movement as he had contributed the work of SCM in Myanmar at the world-wide
conference. I am very sure that he might have also done the same kind of contributions
wherever he was delegated by the MCC to let the world know how much Myanmar had
been involved in a world-wide spheres of ecumenical movement. His contribution toward
the world-wide movement and meetings have been well appreciated and recognized by
all.
He was appointed as MCC General Secretary from 2001-2005 which was well
recognized and appreciated by all member churches. With his sincere motives, both young
and old approached him for various issues. As an ordained minister, he still uses his time
whenever the need arises, he sings in the choir and renders his services, whenever and
wherever is needed. God has showered a lot of blessings on him to be a faithful follower
of Him. May the good Lord continue to use him in various capacities according to his
ability in the ministry.
90 HONOR OF SMITH N. ZA THAWNG
I recall my first meeting with Rev. Smith N. Za Thawng. I was impressed by his
intelligence, friendliness and his passion for helping the young people of his country who,
at the time, had very few opportunities to further their education.
In the late 1990’s, when Payap University was in its early stages of
internationalization and looking for international students, I was put in contact with
Rev. Smith in Yangon. Rev. Smith became excited about working with Payap because he
knew there were students in his country who were looking for places to study. Payap
was able to secure funding from the United Board for Christian Higher Education in Asia
for comprehensive scholarships for 5 students from Burma. Rev. Smith helped us to find
qualified candidates for these scholarships. I travelled to Yangon to interview potential
students at the Ecumenical Center.
Once the students were offered the scholarships, the next task for Rev. Smith
was to help them secure passports and visas (not easy at that time). But with his
determination, all five received their travel documents.
At that time, Payap’s degree programs were only taught in Thai. Thus, the five
students needed to study Thai for one year before beginning their degree programs.
They were all very determined to succeed, but they also had “down” times when they
were not sure they could “make it”. Rev. Smith never gave up on them. I remember one
time when he came for a visit to encourage them to persevere because this was their
“chance of a lifetime”. The students listened to, trusted and respected him. Over the 5
years that this group of students studied at Payap, I saw and communicated with Rev.
Smith regularly. My husband, John, and I developed a close friendship with him. We
admired his commitment to God and his people.
Rev. Smith invited John to come to Yangon for a few days to teach pastors from
around the country at the Ecumenical Center. It was a wonderful experience for both of
us. We also had a chance to meet with the parents of Payap’s Burmese students. They
were so interested in hearing about the progress of their children. I have great memories
of the night we all went out for a delicious dinner and cultural show.
HONOR OF SMITH N. ZA THAWNG 91
Rev. Smith was the cement that held this program together. With Rev. Smith’s
encouragement and the financial support from the United Board all five students
completed their undergraduate degrees. One of them also went on for a Master’s degree
at Payap.
Throughout this time, during which there were many challenges facing the people
of Burma, I was in awe of the way that Rev. Smith could maintain his optimism and belief
in the future generation. He was selfless in that even though he had children whom he
could have recommended for the scholarships, he did not. He was fair and kind. He had
a deep faith that God would get him and his people through difficult times and situations.
It has been a number of years since I last saw Rev. Smith, but I am looking
forward to a reunion with him in December 2012. May God grant him good health
and happiness as he enters a new phase of his life.
92 HONOR OF SMITH N. ZA THAWNG
Editorial Note:
According to Revd Smith, the Church leaders mentioned were the late Prof.
William Paw, Rev. Dr. U Aung Khin, Rev. Dr. U Win Tin and himself attending the very
first MCC Round Table Partners' Meeting in London, January 1990.
94 HONOR OF SMITH N. ZA THAWNG
This is an appreciation to the Revd Smith Ngulh Za Thawng. There are many
individuals senior to me in all walks of life, with whom I have been in touch. One of them
is Smith Thawng. He is from Keizang Baptist Church, Ciingpikot Village, Tiddim. He had
been senior to me at Tiddim High School, at Mandalay Arts and Science University and
in the Ministry of the Lord.
I remember some members of Gospel singers among the senior students of my
High School days at Tiddim among which are Kim Khaw Suan of Lawibual, David
Thang Za Pau of Kaptel, Ngai Za Thang of Pangmual, Lian Khan Thang of Tuimui, along
with Smith Thawng. I also remember some of the songs they sang in the mid sixties: Little
Pine Log Cabin, Never Grow Old, Do Not Doubt His Love, I Shall Not Be Moved, and
a few others.
When I joined the Mandalay Arts and Science University, he was in his third year
for his B.Sc. (Zoology) degree under Prof. Dr. Frederick Delphin and Lecturer Dr. Robert
Tun Maung. He was the choir leader of the University Christian Fellowship (UCF) while
the Revd Arthur Ko Lay was chaplain. During those days some of his co-singers were
David Young, Hendrick, Richard Thet Gyi, Augustina of Kalaw and Florence Pau of
Falam.
On one Sunday while we were in the No. 3 Burma Army Training Depot on
University Training Corps summer camp at Meiktila, I joined these UCF boys to the
residence of an officer by the name of Saw Haris of Agriculture and Rural Development
Corporation (ARDC) for lunch. The host entertained us by playing different kinds of
music with a single guiter, much talented. Two daughters of the host were UCF choir
members … Mu Mu Haris and Htoo Htoo Haris, while the younger daughter Lu Lu
Haris was in High School. My classmate Saw Gayda Kittim Ku was also there. On
another Sunday, I had the opportunity also to accompany Smith to the residence of his
uncle, Pilot Suan Kai of Burma Air Force in Meiktila.
One summer time, two brothers … Hang Khan Pau and Hau Lian Kham came
to Mandalay from Rangoon (now Yangon). Some members from Mandalay UCF joined
and they sang “Halelujah” chorus of George Frederick Handel. The singers on that day
were Hang Khan Pau, Hau Lian Kham, Smith Thawng, Tual Khan Pau, and Florence
Pau. A few years later, I met with Smith at Mandalay airport just before he left Lashio to
attend the funeral service of S. Hang Khan Pau. How faithful he was to the deceased!
HONOR OF SMITH N. ZA THAWNG 97
Since Smith became chaplain of Mandalay UCF, his tribal name Ngulh Za Thawng
had been totally silent for a few decades. He was known as Sya Smith. This Smith had
had a poor health. Against his talent in singing, his medical doctor advised him not to sing
any more. I recall my memory while Sya Smith was in Ward-C of Mandalay Civil Hospital.
But, he did not take any note of physical weakness for the Lord’s Ministry. During those
days, his close friends and relatives like Lian Khan Thang and Hau Do Suan were much
helpful to him, among many others. While in Mandalay, Sya Smith usually wore trousers
with a leather belt but in Yangon I never saw him again in western dress.
While he was Coordinator of Leadership Promotion Department in the Myanmar
Council of Churches (MCC), a few lines of his recommendation was much effective for
my admission to M. Min program at the Trinity Theological College in Singapore, because
I did not write TOEFL examination nor the College entrance examination. The Scholarship
was transferred from another field of training. In another field of his work while working
with the MCC, it was a regret that one of his efforts, the Central Library building project
of ATEM on the campus of Insein Seminary Hill, the foundation of which was laid in
1992, has not yet been realized until today. He never murmurs for weakness of any
partners in the Ministry.
It was on 11 December 2005 when the Tedim Baptist Church in Yangon gave a
lunch in honor of Revd Smith Ngulh Za Thawng (for his appointment as Associate General
Secretary of the Christian Conference of Asia) and his wife Rebecca Htu Nan at Asia
Plaza Hotel, which was attended by some forty church leaders of Tiddim dialect group in
Yangon. I sang one of the songs which he composed during his high school days at
Tiddim, to honor him. One stanza of the song in Tiddim dialect runs:
After retirement from the ecumenical Ministry with the Myanmar Council of
Churches, Revd Smith could give more time in other fields of Ministry. One significant
work was that he drafted and edited the Constitution and Bylaws of the Tedim Christian
College in Yangon, among other Institute of Theology, Insein. He always works hard for
the Lord even amidst difficulties at home. He is still strong and active at his late sixties. At
worships now he still sings bass which is against the advice of his medical doctor since
some forty years ago.
98 HONOR OF SMITH N. ZA THAWNG
I have been privileged and proud to honour Most Rev. Smith Ngulh Za Thawng
by greeting him, “A Very Happy 65th Birth Day and Ad MULTOS Annos.”
First and foremost, I would like to thank the Lord, in particular for his vocational
Ministry as Evangelist, Pastor, socio-Pastoral Motivator and Churchman for the past
many years. Therefore, I would rightly like to say with the Psalmist, “Give thanks to
Yahweh for He is good, for his faithful love endures forever” (Ps. 136:1-2) and “Acclaim
God, all the earth, sing psalms to the glory of his name, glorify him with all your praises,
say to God “How awesome are you! Your achievements are the measures of your power,
your enemies won your favour, all the earth bows down before you, sings psalms to you,
sing psalms to your name” (Ps. 66:1-4).
It was wonderful to recall that Rev. Smith and myself met comparatively quite
often as colleagues and Churchmen at the joint ecumenical sessions because once we
both were General Secretaries for the respective MCC and Catholic Bishops’ Conference
of Myanmar (CBCM). It was amazing that both the Chins happened to be called by God
at his service and the same time to be the “General Secretaries” among God’s Chin ethnic
people, for the good of all peoples in Myanmar.
Intentionally or un-intentionally, we met two or three times abroad, happened to
attend the same international consultation workshops inThailand and in the Philippines.
I know that Rev. Smith is still really concerned with social development project
for all the people of Myanmar, in particular the Chins. I was once incharge of socio-
Pastoral Development projects for CBCM, and Rev. Smith had the upper hand in getting
“scholarship” at the Asian Social Institute (ASI) for MCC.
I wish to mention something still quite mysterious to me is that Rev. Smith Ngulh
Za Thawng is personally spiritual man. He seems to have a habit of praying in the Church.
Philippines is practically a Catholic country and all the Catholic Churches have the presence
of the “Eucharistic Jesus” in the tabernacle, where Rev. Smith would personally meet the
Lord face to face. I thank the Lord, among many others, for choosing Rev. Smith, an
indigenous tribal Chin, an Evangelist, Pastor and Churchman. In regards to all my prayers
and wishes, may I quote the words of St. Paul, “Remember the service that the Lord
assigned to you and try to carry it out.” (Col. 4:17).
HONOR OF SMITH N. ZA THAWNG 101
Here are the way we have known and seen about Revd Smith N. Za Thawng
since 1982 till today.
He is a man of very:
- Gentlemen
- Generous
- Devoted on the responsibilities
- Enthusiastic in spiritual life
- Kind and affectionate hearted
- Deep sympathetical minded to the needy ones
- Factual
- Timely
- Responsible
- Firm and stable in head and mind and
- Reliable
A man able to hand helping hand as soon as possible to the people who need
help at anytime, anyplace, wherever, as long as he is informed.
He is a real leadership hearted, taking risks for other people who needed:
- To save
- To protect,
- To stand for,
- To back up or help.
He is really self-denied person for the mission of Jesus Christ.
He is a true Servanthood Leader.
102 HONOR OF SMITH N. ZA THAWNG
IN HONOR OF
REVD SMITH NGULH ZA
THAWNG
Park Kyung Seo
AN ECUMENICAL PIONEER
Prawate Khid-arn
I am delighted and pleased to write this message at this special time of retirement
of one of our ecumenical friends- Rev. Smith N. Za Thawng.
To Rev. Smith, I am personally grateful to salute you for your dedicated work
towards the churches in Myanmar, in Asia and the international ecumenical family. I will
not forget you for the dedicated works you have done so far for the Christian Conference
of Asia (CCA) especially during my tenure in this organization (1994-2010). I wish you
a great future ahead after your retirement!
To ecumenical friends, Rev. Smith had been respected as an outstanding advocate
in churches in Myanmar, the regional and global ecumenical movement. As an ecumenical
pioneer, he began his involvement in the ecumenical movement during his student days.
He became the Student’s pastor for University Christian Fellowship (1971-1978) at
Mandalay University, and the general secretary of Burma (as now called Myanmar) Student
Christian Movement (BSCM) from 1979-1983. As an ecumenical leader he adequately
provided a leeway on how the Burma Student Christian Movement can be enabled to
reach the grass root people in a way that it will become the voice of the voiceless and
disenfranchised people of Myanmar.
During 1987-2005, Rev. Smith took over the leadership in Myanmar Council of
Churches (MCC) in various positions and responsibilities; as Coordinator for
Comprehensive Leadership Promotion Program (1987-1996), Associate General
Secretary (1996-2001) and General Secretary (2001-2005).
In his international ecumenical journey, Rev. Smith was actively involved in various
roles and positions namely Regional Standing Committee of the World Student Christian
Federation Asia-Pacific Region (1979-1981), Member, Church and Society Working
Group, WCC (1983-1990), Founding member of Congress of Asia Theologians (1997),
Member of Ecumenical Association of Third World Theologians (1995-), Member, CCA
General Committee (2000-2005), Member of Advisory Team, World Vision Myanmar
(2002-2005).
104 HONOR OF SMITH N. ZA THAWNG
I met Reverend Smith for the first time in 1983 during my visit to (formally called
- Burma) Myanmar. Later, when he studied theology at the University of Bochum under
the supervision of Prof. Konrad Raiser (the former General Secretary of the World Council
of Churches) we had the chance to meet several times and to intensify our relationship.
He completed his studies at the Ecumenical Institute in Bossey/Switzerland and in Glasgow/
Great Britain in order to obtain his Master of Theology. The Ecumenical Scholarships
Programme (ESP) through ÖSW in Bochum/Germany sponsored his studies from 1983
to 1986. For his further work it was very important to obtain this broader ecumenical
experience.
During the 1980s I worked with the Association of Church Development Services
(AGKED) in Stuttgart in Germany. Together with the World Council of Churches (WCC)
we organised a worldwide consultation on Human Resources Development in the churches.
The Burma Council of Churches became an active member of the follow-up process of
this consultation.
After his return to Myanmar, Rev. Smith became the Scholarship Secretary and
I took over a similar responsibility as Head of the Scholarship Department of Diakonisches
Werk/Bread for the World in Germany. We had the chance to work together intensively
during the 1990s. The key priority was to identify the education and training needs of the
Churches in Myanmar in various fields of development work and for further theological
studies abroad.
During this cooperation I appreciated the ability of Rev. Smith to develop clear
concepts, while respecting the different requirements of the churches. He had great
sensitivity in bringing the “right people to the right place”. He strongly opposed decisions
if he had the impression that personal interests or benefits were in the forefront and not
the institutional interests. He was very sincere and committed, making sure we followed
the criteria we had agreed upon. And as a benefit of his studies in Germany, he also
developed a good understanding of the requirements of the German and other Church
development organisations from Western countries.
106 HONOR OF SMITH N. ZA THAWNG
Later on, he was elected to serve as General Secretary of the Myanmar Council
of Churches. He made use of his broad experience when cooperating with the World
Council of Churches and the supporting Church development organisations all over the
world. In that capacity he really became an ecumenical intermediary between different
cultures. And the work of the Churches in Myanmar benefited from his experience,
connections and knowledge.
I had also the privilege to organise different workshops with Rev. Smith, dealing
with various issues of Human Resources Development, education and training as well as
self-evaluation concepts. Not only within these activities, but quite generally, I always
appreciated his seriousness, honesty and calm nature. He did not speak loudly, but
quietly, concretely and convincingly.
During my visits to Rangoon, I also had the chance to visit various Sunday services.
I still remember one very impressive sermon he delivered in his church. The subject of the
sermon was “unconditional love”. From a theological perspective, he critically reflected
the personal relationships we have with other human beings. It is often our tendency to
base our behaviour and our reactions towards others on certain conditions. In that context,
Rev. Smith formulated an opposite viewpoint, that especially in the family or with friends,
love has to be “love without conditions”. This message helped me later on, when I was
reflecting my personal relationships.
I am grateful that I have had the chance and the privilege to meet Rev. Smith and
to work with him for the benefit of the people of Myanmar and for the strengthening of
ecumenical relations between the Churches in Myanmar and Germany.
From Germany, I would like to send all best wishes for him and his family for his
65th birthday. May God bless him, the Churches and the People of Myanmar.
HONOR OF SMITH N. ZA THAWNG 107
It is a real delight and honour to make this small contribution to the commemora-
tive volume of Rev. Smith’s autobiography.
My first meeting with Rev. Smith was in Yangon in 1990 when World Vision
International was evaluating whether it could work in Myanmar (Burma) under the
environment that prevailed at that time. Rev. Smith provided a most insightful Christian
understanding of the National situation, reflecting deep wisdom and Christian faith. His
encouragement was instrumental in World Vision establishing an enlarged official program
in Myanmar that has continued to serve the people of Myanmar since 1990.
During the period 1999 until 2007 while living in Myanmar, I would often seek
advice from Rev. Smith on complex challenging issues and always found he was able to
provide hope and encouragement that would most often lift my spirit. He would often
provide unique insights into issues being considered.
Rev. Smith also displayed a sensitive strategic approach to engaging National
Government leaders in having a positive understanding of the correct role of the Church
in the life of the Nation, as well as engaging in building understandings across religious
divisions, seeking to promote peace and reconciliation at the local and national levels. He
was very effective in his ecumenical ministry.
With humility, he consistently displays he is a follower of our Lord Jesus Christ,
one who knows the forgiveness of God and His Grace in his everyday life experiences.
And as such is a strong inspiration to many.
Rev. Smith is a very devoted family man.
During our visit to Myanmar in June 2012, it was wonderful to have fellowship
with Rev. Smith and to be encouraged by the time of sharing of our life’s journeys, including
times of sorrow and of happiness, and rejoice at the positive changes that are taking
place in the Nation.
I consider Rev. Smith as one of my dearest friends and pray he continues to be
available for God’s special ministry and a Blessing for over many years to come.
108 HONOR OF SMITH N. ZA THAWNG
This article is being contributed in giving my great honor to the life and works of
the Rev. Smith Ngulh Za Thawng whom I have since my student life in MIT known and
most respected among Myanmar church leaders as a great leader whose life had for
years demonstrated full immersion in the promotion of ecumenical movements among
Myanmar Christian churches, thereby serving in the ecumenical circle for decades first as
Associate General Secretary and finally as General Secretary of the Myanmar Council
Churches. To me, Rev. Smith is an obedient, sincere, and honest servant of God, whose
life and works have always meant doing good things for God and His peoples.
1
Amos 5: 4.15.
HONOR OF SMITH N. ZA THAWNG 109
as the crisis point – the prophetic, truthful hope in God, and the un-certain, false hope
in human capacity. Against this background, Amos daringly predicted the coming of
doom, darkness, and God’s judgment over the nation of Israel. Through his message, we
see that Amos forcefully and aggressively preached on justice and righteousness of conduct
rather than on the issues of faith and worship, particularly the cultic practices. Amos
severely condemned the external cultic practices of religion that de-emphasized or even
distorted the internal justice values of individual religious life.
2
Amos 2:6-7.
110 HONOR OF SMITH N. ZA THAWNG
poor people. Amos’ demand was vividly the fact that justice and righteousness are to be
carried out in right conduct, and in the right relationship with one another for God’s
delight. Moreover, the loss of freedom and dignity that were once given to many poor
and marginalized people in the time of Amos now became the reason for the Lord, God,
to annihilate all achievements of political and religious leaders of that time. The period of
Amos could, therefore, be regarded as one of the kairos moments in human history when
God demanded his people for justice praxis - namely, in the case of Amos, socio-
politico-religious transformation, that is, to overhaul the whole structure of religious,
social, and political institutions.
3
Amos 2:6-7
4
Amos 5:12
5
Amos 2:6-7
HONOR OF SMITH N. ZA THAWNG 111
conflicts arose because of the result of mismanaged, scandalous, and corrupt social,
economic, and political powers or systems of the ruling government.
In the past, the military regime did not understand how peace needs to be sought
alongside justice. What they mean by peace and development is certainly none other than
subjugating people to a certain degree of control under the military rule. Militarism has
been understood as an armed force to be used as a means for controlling people with
conflicts in the name of peace and development, that is, without paying attention to demands
of the poor majority who struggled for their own freedom, rights and survivals. Strictly
speaking, what militarism means in my country is definitely oppression of minority peoples
and also denial of peoples’ rights to life. Hence, many have come to oppose to military
rule as an evil system that has terrorized, threatened and repressed the wills of people
with force in a very unjust and violent way. But every act or movement of those who have
opposed existing socio-political systems of the military regime are being interpreted as an
act of counter violence, neglecting their rights and wills for freedom from their struggles
against central power. With regard to such a case of whether it would be legitimate for
ethnic Christians to take an armed revolution against the prolonged tyranny, the central
government would be a serious theological debate. Liberation theologians in Latin America
made a distinction between three types of violence:6 (i) the institutionalized violence – the
violence which is institutionalized in the very structures of the dominant social order; (ii)
the repressive violence, which is used to defend the first one; and (iii) counter violence as
indicated earlier. In the same vein, human rights activists have also categorized violence
in two forms: unjust and just forms of violence. By the former, they mean a violence that
goes counter to the trends of human history or that enslaves humankind. By the latter,
they mean a violence that liberates people and human history.7 The unjust violence appears
when the military force is mistakenly exercised to terrorize or threaten people against
their wills. The question here is: how to encounter militarism or military power when it has
threatened life, has accelerated fears, and has created ambiguity and various other types
of moral confusions, in which justice is uprooted from its existence.
Favored Religion:
Such a religious discrimination has often happened in a situation where a religion
of one group is given a special status or favor over religions of other groups. Religious
discrimination in Myanmar has much to do with the idea of favor-ism or favoritism of
the majority’s religion. To make this idea clearer, I would like to give Buddhism in post-
colonial Myanmar as an example. Post-colonial Buddhism in Myanmar took a form of
resurgence because of its closer and stronger connections with transitory socio-political
powers and roles.9 The present military government repeatedly makes a claim to peoples
of all faiths saying that there is freedom of worship and no discrimination on religious
grounds.10 But Buddhism, which before was a religion simply favored by the state, is now
not only reaffirmed by the present military government, but also enjoys a special
distinctiveness or status11 over other religions, and has the state’s backing in all its
activities. What this special status of Buddhism means is the continuity of the socio-
political power of Buddhism pointedly sanctioned against the freedom and movements of
other religions in the country. The ideology of this “favored religion” tends to minimize the
freedom of other "un-favored religions" while it claims to embrace all religions to flourish
together peacefully and harmoniously. The net result is that the concept of “favor-ism or
favoritism” brings about religious discrimination or injustice between different religious
adherents in the country, along the ethnic/racial line. This is the ground against which the
minority ethnic Christians (un-favored adherents) and the majority Barman Buddhists
(favored adherents) encountered each other in a conflict, leading to a breach of
communication between them. This conflict resulted consequently in an identity crisis,
when an ethnically Barman Buddhist becomes Christian. Because, for a Barman Christian
who was converted from a Buddhist background to become a Christian is to abandon his
or her socio-cultural identity. It is again based on this wrong conception that many Burman
Buddhist nationalists have misinterpreted becoming Christian as an act of disloyalty to the
Buddhist society and nation.
8
For instance, a government servant who is Christian may be denied his or her promotion to
a higher rank because he or she is a Christian, while a Buddhist gets free access to a higher position.
For further information on religious discrimination, see Religious Persecution: A Campaign of
Ethnocide Against Chin Christian in Burma, published by Salai Za Uk Ling & Salai Bawi Lian
Mang (Ottawa, Canada: Chin Human Rights Organization, 2004).
9
The successive military governments named themselves, the one as State and Law Order
Restoration Council (SLORC) and the other as State and Peace Development Council (SPDC).
10
The New Light of Myanmar (in English) (5 January 2003): 9.
11
Mirror (Kye-mun) Burmese Newspaper (20, 21, 22 August 2002).
HONOR OF SMITH N. ZA THAWNG 113
Un-favored Religion:
As a result, almost all typical Myanmar Buddhists tend to look at Christianity and
its adherents with this nationalist eyes as an alien element that is connected with Western
cultural imperialism, and hence think of Christianity as an imported Western religion being
associated with the colonial schemes and movements of the past from which it took the
whole nation about a century to gain its full independence.12 In that context, it was the
British colonization that made Christianity in Myanmar culturally alien and socio-politically
undesirable for typical Myanmar Buddhists who always consider their “Buddhist faith the
very raison d’être of their state.”13 Christianity continues to remain an alien and undesirable
element in the eyes of the Buddhist nationalists in post-independence period. Hence, the
growth of Christian churches in Myanmar continue to be looked at enviously and
suspiciously as being part of Western cultural interference in the country’s internal affairs,
and as being associated with the missionary agencies or churches serving as sponsoring
bodies. In response to these challenges, the Baptist churches which represent the majority
Christian populations in Myanmar have developed three self-dependent principles: self-
support, self-propagation and self-governance in order to deconstruct and reconstruct in
a new way with the aids of available Myanmar resources. Such a deconstruction and
reconstruction process would be a great challenge that the Myanmar churches would like
to undertake.
12
Myanmar was invaded by the British in 1825, 1852 and 1885. Since (1885) then the
whole country became the province of India until 1937. Regained independence on 4 January
1948, at 4:20 am under the leadership of General Aung San, Myanmar joined the United Nations
the same year and became a member of ASEAN in 1997.
13
G.E. Harvey, British Rule in Burma, 1824-1942 (London, 1946), 25-26.
14
Westminster Dictionary of Theological Terms, by Donald K. McKim. (Louisville, Kentucky:
Westminster John Knox Press, 1996), 152.
114 HONOR OF SMITH N. ZA THAWNG
past life. Christian women are no exception in that their ministerial ordination is still rejected
by many church leaders. Religion and culture have, therefore, strongly dominated both
the Buddhist, Christian and primal religious Myanmar women’s lives so that even educated
women will support a view that they are less worthy than men, and that they feel that they
do not need liberation from male dominance.15
Violence against women is experienced often as a result of rapes deliberately
committed by military personnel in certain regions. For instance, in regions where minority
ethnic people reside, there are often reports of incidents of rapes and other various forms
of sexual violence committed by military men and their counterparts. Many Myanmar
women dared not report such incidents of sexual assault or violence. One reason is
because of the fear of being tortured by those rapists, and the other is because of the
pressures of Myanmar (Buddhist and primal religious) culture of shame on sexual matters.
There have been verbal reports, unrevealed rumors or secret talks on a number of cases
of sexual harassment against women that are believed to have happened between military
men or officers and women office workers or young attractive girls in several ethnic
regions. Some young girls in certain ethnic regions have been said, for instance, to have
been systematically persuaded into sexual harassment by military men through secret
sexual brokers who were well-paid. Due to increased militarization and anti-insurgency
measures in some Thai-Myanmar border regions such as Wa and Shan states, women
are increasingly vulnerable to rape or forced to marry military men.16 In such a situation,
rapes often took place when women were caught outside a village or porter camp, when
women were forced to porter, and when they were forced to stop at military checkpoints.
In such a case, since women’s bodies were often viewed (by the male armies in this
context) as sexual objects of self-enjoyment, “physical violence against women has become
an important gender-related dimension.”17 This violence against women becomes almost
like a universal culture of militarism. Hence, rehabilitation of the lives of prostitutes,
promotion of the social status of tortured, raped, despised women, securing the security
of assaulted and oppressed women, protecting the rights of outcast, dispossessed and
discriminated women and spiritual care or counseling for HIV/AIDS victimized women
have become the most challenging theological issue and a highly demanded mission task
of the church in Myanmar today.
15
Anna May Say Pa, “Birthing an Asian Feminist Theology in the Face of the Dragon: A
Burmese Perspective,” in RAYS MIT Journal of Theology, vol. 3 (February, 2002), 21.
16
See License to Rape, a research book on women’s issues by the Shan Human Rights
Foundation and the Shan Women’s Action Network (published in May, 2002).
17
Reinhold Traiter-Espiritu, “Violence Against Women’s Bodies,” in Women Resisting Violence:
Spirituality for Life, edited by Mary John Mananzan and et al., (Maryknoll, N.Y.: Orbis Books,
1996), 69.
HONOR OF SMITH N. ZA THAWNG 115
Turn aside the Needy: Economic Injustice
By economic injustice, we mean an unequal or imbalanced distribution of wealth,
properties, lands, resources, and denial of individual rights or accesses to education,
business, and livelihood. Minority ethnic Christians, particularly the hilly peoples, have
experienced a variety of economic hardships during the past decades of economic
repression under the military rule. The extreme poverty, combined with corrupted moral
and socio-political suppressions, have kept folk peoples in hopelessness and anxiety for
their future. Fear, anxiety, uncertainty, and hopelessness have dampened peoples’ moral
obligation to uphold truth and justice.
Being isolated for decades from the world community and its academic inquiry,
the university education in Myanmar had begun to collapse since 1988.18 The University
education system especially its curriculums, courses, poor instructions, lack of textbooks,
outdated and limited resources, all have resulted in poor quality university education.
When universities and colleges were officially reopened in 2000, after a twelve years long
collapse (1988-2000), many university and college students and teachers were deliberately
dispersed and relocated in the suburbs with poor transportation and communication facilities.
Since many poor students could not afford commuting with those distant colleges located
in suburban areas of the cities, many young people have given up their university education.
Teachers would engage themselves more in giving private home tuition than teaching in
the Universities and colleges as they can earn three times of their monthly salaries by
private home tuitions.
18
Before 1960s, Myanmar (Burma) prided herself having a literacy rate of more than 90% and
in placing high value on youth education. Since 1988, literacy rates began to decline to 83%.(See
World Almanac, 2002). As universities were closed from 1989 through 2000 many students (estimated
300,000 students in 2000) are waiting for acceptance.
116 HONOR OF SMITH N. ZA THAWNG
with one another for the delight of Yahweh. Justice and righteousness for Amos are closely
connected with right conduct in society. The loss of freedom of many fellow citizens was
a terrible crime in Amos’s eyes and it became the reason for the Lord to obliterate all the
achievements of the religious leaders. Thus Amos gave a clarion call that just as the earth
needs water so also the society must be watered by justice and righteousness in order to
bring in a peaceful life. Theologically speaking, the issues of creation, land and space are
fundamental and foundational to biblical themes of liberation, justice and peace. Throughout
the history of the church, bringing justice to humanity, creation, and land were never two
agendas, but were always one agenda with two aspects. In fact, bringing justice to creation,
land and space is equally bringing social justice to human dignity.
Amos questioned the whole system of society with its political, judicial and cultic
institutions and raised his prophetic voice against oppression, wealth and wickedness,
and corruption at all levels. In other words, Amos strongly opposed the commercialization
of justice and religion. In the time of Amos, for instance, the problems of poverty,
oppression and social conflicts could not be understood, without understanding the issues
of land, space and creation. A similar situation existed for the Psalmist who says, “When
there is justice in the land, the fields and forests and every living thing will dance and sing
for joy” (Psalm 96:11-12). Space and time are being defiled when the rich buy the poor
for silver and the needy for a pair of sandals. Time is polluted when keeping the wages of
a laborer until morning. But time and space are being blessed when we love our neighbors
as we love ourselves. A nation shall be blessed only when the practice of justice is fully
realized in its land. Eco-theology or eco-spirituality is a theology of seeking justice in all
aspects of human life.
I very much agree with Jurgen Moltmann when he says, “we shall not be able to
achieve social justice without doing justice for natural environment and in the same way,
we shall not be able to achieve justice for nature without doing social justice.”19 In this
sense, one cannot do adequate theology without relating to the issue of land, space and
creation. A theology that addresses humanity alone and leaves the rest of the cosmos un-
addressed would be an incomplete theology. Theology becomes impotent or weak when
it addresses only humanity and leaves the rest unrelated to humanity. Theology must be
inclusive of all human agendas. Moltmann continues to discuss an authentic Christian
liberation theology under four categories. A genuine liberation theology must, he says,
always be:
(1) in the struggles for economic justice against the exploitation of man;
(2) in the struggles for human dignity and human rights against political oppressions
of man,
(3) in the struggles for peace with nature against the industrial destruction of the
environment and
19
Jurgen Moltmann, The Future of Creation, 1979, 110-112.
HONOR OF SMITH N. ZA THAWNG 117
(4) in the struggles for hope against apathy in asserting the significance of the
whole in personal life.
Talking about eco-injustice, it should be noted that eco-injustice together with
the concerns of social injustice occurs in a community due to the following reasons: (1)
because of human selfishness, greed and an exploitative attitude toward nature and mother
earth; (2) because of human religious misconceptions and negative attitudes toward nature
and creation, and (3) because of economic and political exploitation of natural resources
and human environment in the name of development. I would like to highlight the above
three points in the following.
The first reason has to do mainly with human nature. There are bad moral seeds
inherent in human nature such as selfish ends, greed and ignorance, and indifference.
These moral behaviors are very basic to various environmental and social crises today.
Many people, especially Christians, are not only greedy but are even exploitative of
natural resources. Gandhi of India had once said, “The earth can provide for our need
but not for our greed.” Human greed for more possessions depletes natural resources
and eco-life systems. An ecologist once shouted out asking who is to blame for the
onrushing environmental crises, and answered, yes, “I have met the enemy and that enemy
is in me.”
The second reason has to do with our own religion. I am quite in agreement with
what Lynn White, an American eco-historian, said that the root of eco-injustice is largely
religious and so the remedy must be also religious. So for Lynn White, Christianity bears
a huge burden of guilt for the eco-injustices. What Lynn White points out here as the main
root cause for eco-injustice is the Judeo-Christian mistaken idea of man’s dominion over
creation based on Gen.1:28. We, many Christians, after we become Christians, begin to
freely exploit nature and environment without any thought of what can happen to them
and to humanity. Christianity itself failed to teach us about eco-justice, especially Christian
ethics toward human environment and nature. The third reason is related to ethical concern.
Without ethical concern for nature, there can be no eco-justice. The biblical concept of
right and wrong does not end with man to man ethical relations, but it extends further to
man-nature ethical relations. According to Roderick Nash, an ecologist and theologian,
“ethics must underlie the environmental concerns if it is really to succeed in transforming
human’s thought and actions. Conservation of environment must become a matter of
morality, not merely a matter of economics or of aesthetics or even of law.” Eco-justice
is a matter of moral concerns than a matter of economics. Nash continues to point out
that the root problem in the man-nature relation is not really what man makes, but the
moral attitudes man has towards nature. Hence, in order to achieve eco-justice, an
environmental ethic, which is to seek the inner transformation in the individual to bring out
a sound environment and eco-justice, would be a necessary and demanding factor.
People today are exploiting and destroying nature and environment because it is
the way we think, we believe and we behave. In fact, unless we change our erroneous
views and conceptions on nature and creation today, we may not be able to achieve eco-
118 HONOR OF SMITH N. ZA THAWNG
Seek Me and Live (Amos 5:4): The Quest for a New World
The aforementioned issues have compelled Myanmar churches to rethink how to
do their mission and theology in a new way in the midst of those challenges. Would a new
world be possible for the peoples in Myanmar? Despite the prevalence of political injustice,
economic corruption, and various religious oppressions, we wish to find in such a situation
of hopelessness a glimmer of hope to make our dim future brighter. We believe that hope
in Christ is a hope that transcends all difficulties, that enriches possibility of a new world
and life, and that empowers us to resist life-threatening power of global evils. When doing
mission and theology in Myanmar, we hope to deal not only with liberating poor people
from economic poverty, but also with empowering peoples to courageously face and
overcome the hard realities of life. The churches are called for to engage themselves
aggressively in combating the oppressive structures and evil systems of militarism and
globalization that ruin Myanmar society. The following are suggested future actions to
help build a new world in this troubled land.
HONOR OF SMITH N. ZA THAWNG 119
(i) Sharpen our vision and hope for holistic liberation and fullness of life, and
strengthen our theological voice as an instrument of liberation
(ii) Take a stand against death-dealing evil forces in politics, economy, social and
religious life, and identify alternatives to a better life and a new world
(iii) Work for a religious liberation, develop a spirituality of peoples’ struggle for
justice and equality, and think of our theological work as part of our people’s
cry against injustice
(iv) Engage in a dialogue on practical issues at the grassroots level and network
with peoples’ movements (workers, farmers, indigenous peoples, fisher folks,
urban poor)
(v) Draw upon the common values of religions to struggle against militarism and
globalization and envision religious communities for building together a
common future
(vi) Define the roles and rights of women and children in the context of violence,
trafficking, labor, migration and ethnic conflicts and develop them as an integral
part of peoples’ struggle for liberation
(vii) Translate all challenges into specific calls and actions at community and national
level
In conclusion, let me give a final remark on Amos’ justice message, the content of
which has been highlighted earlier in the beginning. In time of prophet Amos, once
corruption prevailed, the whole nation, people and land fell apart, and faced misery of
life. The nation, people and land have become polluted when the powerful and the rich
bought the poor for silver and the needy for a pair of sandals, and when the wages of
laborers were unpaid until the next morning. But, even in this context, it seemed that a
new world is possible when justice is left to roll down like waters. With this inspiration in
mind, a new world in our land is possible when justice prevails in this land. A genuine
spirituality of any religious community is a spirituality that seeks justice, peace and holiness
in all aspects of life. Justice is the central theme of God’s salvation in all religions. It is
also the ultimate goal of both Christianity and all living faiths. As God or ultimate Reality
is just, so are we to be just. As our God or ultimate Reality is holy, so are we to be holy.
Hence, together with Amos, let us do justice, and let it roll down like waters in the land so
that we make a new world possible.20 Finally, our great challenge as Christians in Myanmar
is to build a new world with new structures of policy that pay serious attention to everyday
life issues which the people have often encountered in this land.
20
Deut. 16:20.
120 HONOR OF SMITH N. ZA THAWNG
During my life- time, I have written about two men. The first man was Rev. Po
Khaing of Tharrawaddy. He was the first Pastor of Tharrawaddy Karen Baptist Church.
To complete my Bachelor of Religious Education I had to submit a thesis so I chose to
write about a minister who had sacrificed his whole life for God's ministry, as an ideal
pastor and hoped that his life will be an example for people who are interested to serve
the Lord as a pastor or minister.
The Second man was my own beloved father Rev. Josie Byu also from
Tharrawaddy. Rev. Josie Byu’s biography was written in Karen one year after his
death , in Burmese two years after his death and in English three years after his
death by myself. I was really happy to write my father’s biography. I hope those who
read about my father will be encouraged and inspired.
Now Rev. Smith Ngulh Za Thawng is the third man whom I am writing about at
his age of sixty five. He is still serving the Lord faithfully as a faithful servant in God’s
ministry. He is my brother in Christ. I love him as my real brother and I am well pleased
with him. The first question is “How do you know Rev. Smith?” After graduating from
RASU (Rangoon Arts and Science University) as I was serving as a tutor in the Geography
Department, we often met each other at University Christian Fellowship (UCF) programs,
such as services, meetings, fellowships, dinners, seminars or trainings. I also knew him
because he was a student pastor of UCF. When I recalled back my memory, I felt that
the Holy Spirit introduced us to know each other well. At that time he was young and
active and so was I. Moreover at that time I knew that he eagerly wanted to dedicate his
whole life in God’s ministry to serve the Lord faithfully and mightily in future ministry. I
also as young tutor, made up my mind to serve the Lord as much as I could from the
corner of my side. Thus Smith and Paw Lu became united in UCF work, without some
one introducing us. I remember, once, we met at a vocational guidance training for the
fresh graduates in 1971, October at Kyundaw Road at the Anglican Religious Training
Centre (Hanthawaddy – Yangon), it made us more intimate in the Lord’s service. Our
close relationship started from that moment in God’s love, that’s all I know.
122 HONOR OF SMITH N. ZA THAWNG
A group of Chinese Christian University students from Hong Kong visited Mandalay
UCF back in 1977. They all loved singing and gave their testimonies. In those days, a film
called Jesus Christ Superstar was shown all over the world except in Burma. They
wanted to know our opinion and were willing to hear our feedback. No one had ever
seen such a film or even heard that name. What a shame! During our fellowship time, one
of the female students gave Sya Smith the nickname “a fu,” which means: a blessing. The
fellowship session went very well. Everyone enjoyed the presence of the Holy Spirit. We
closed the joyous time by holding hands and singing “We Are One in the Spirit, We Are
One in the Lord” and then Pastor “A Fu” gave the benediction.
HONOR OF SMITH N. ZA THAWNG 127
I received a letter from the magazine working committee a few days ago. ‘In my
heart back to over forty years ago at Mandalay University I met brother Ngulh Za Thawng
in Arts & Science University first year in Zoology majoring with a few Chin students like
U Kham Go Pau (now in USA) U Freddy Ngo Cin Mang (now in Japan) and some
other’s in our class. Our teachers were Professor Dr. F. Delphin (now in Canada), Dr.
Robert Tun Maung (now retired Rector and practicing Buddhist monk). In our minor
subject in Chemistry our Professor was Dr. Khin Maung, Dr. Maung Di (later Deputy
Minister of Education) and other prominent teachers in Mandalay University.
At that time I was a footballer selected from Sagaing Division so I always missed
my class for a long time. Sya Smith and some Chin students assisted me especially on
practical works like Chemistry titration and other subjects. Sya Smith backed me up
always in my class room. Due to a long absent in my class, our friends left me in the first
year.
Rev. Arthur Kolay was our spiritual leader in University campus, Sya Smith fully
participated as choir leader. All Christian national students were in the campus so later he
married to our Kachin lady which means Union unity and Christian unity.
When I was in the Department of Fisheries at Hakha, Chin State in 1979, I had
a chance to study “Fresh Water Fishery Institute” in Canton China, supported by FAO.
I met Sya Smith to recommend the lowest accommodation in Hong Kong and he suggested
the YMCA Hotel. His recommendation was very helpful in Hong Kong for 3 days before
entering to mainland China. After three month training, I returned back to Hong Kong I
could meet Rev. Dr. Hacket of US citizen, born in Myanmar (Mawlamein) who was very
intimate to my father Rev. Mang Ko Pau.(former General Secretary of Zomi Baptist
Convention, 1957-1962).
By the way Dr. Hacket was very interested in Agriculture to promote in Chinland
especially as Pastor’s families were very poor in their livelihood. In 1962 he visited to
Chinland with the late Lt. Col. Son Ko Pau (Horticulturist-specialized in Coffee Farming)
to study poverty alleviation in Chin State.
128 HONOR OF SMITH N. ZA THAWNG
Sya Smith slowly and steadily won the race and he deserved to become MCC
General Secretary which we had never dreamt that post for the Chin peoples. He was
very sincere to any class of human being whatever he faced in his work. He has good
spirit and good decision making
We the Chin ethnic hilly tribes from Chinland mostly did not understand the tradition
and culture of Buddhism like other Christian communities. Chins population increased
year by year in Yangon. We had to depend on other’s Church buildings so we faced a lot
of difficulties for our Chin Community.
We the Siyin Community (YSBC) found St. Phillip’s Church in Botahtaung
Township owned by the Anglican Church. We negotiated to transfer the Church to YSBC
by donating 50 Million Kyats. We faced financial problem to donate that amount of
money we could not afford. At that time Sya Smith (MCC-GS) in the name of Jesus
Christ gave full support not only spiritual but also some money.
From 1985 to 1995 I held the post of Deputy Director of Department of Fisheries
and also in charge for upper Myanmar State and Division Fishery Offices. At that time we
depend for worship services only at Kelly Baptist Church. By the grace of our heavenly
Father God blessed Rev. Dam Za Nang and especially Tedim language speaking group.
I was one of the founders of Mandalay Zomi Baptist Church (MZBC) under the guidance
of our senior Pastor Rev. Dam Za Nang. By the grace of God Upper Myanmar Methodist
Church requested Rev. Dam Za Nang to transfer the Church by donating 1.2 Million
Kyats. We were very happy to have the Church but we could not afford that amount of
money. To solve our problem Rev. Dam Za Nang contacted Sya Smith to contribute
some amount of money.
At that time I had also a chance for our Christian community, our Church and
Aung Pin Le church where A. Judson was detained. By the grace of God I was very
intimate with U Aye Myint who was head of Land Record Department in Mandalay
Division, I myself convened to U Aye Myint as he was very powerful in mapping for the
extension of Mandalay City development at that time. By the grace of God we got these
two plots as green land for our Christian Community from authorities concerned. At that
time the Commander of Central Command and Chairman of State Law and Order and
Restoration Council was Lt. General Tun Kyi who was very intimate and trusted me to
favor the Christian community.
After my retirement Rev. Dam Za Nang was also called by our Heavenly Father
which was followed by so many problems in our Church in Mandalay (MZBC). To
solve the problem the widow of Rev. Dam Za Nang requested Sya Smith and myself, and
Rev. Dr. Simon Pau Khan En.(former MBC –GS and Principal of MIT). Sya Vial Khan
Mang, brother of Mrs. Dam Za Nang also participated. Sya Smith stood not only for Nu
Niang but also for fair and square advice for future (MZBC) position. We could not
solve the problem, we were sorry for Nu Niang and daughter but we believed that God
will bless Nu Niang and daughter forever.
HONOR OF SMITH N. ZA THAWNG 129
One of our Political leaders Dr. Lian Mung Sakhong of Zophei wrote his Doctorate
thesis in Sweden Upsala University "The Politics and Christianity among the Chin." Dr.
Lian Mung’s thesis was very realistic and reliable source he collected so many references,
books and all of our Chin Community history over hundred of years. To have, I met Sya
Smith to lend the book and he told me that he was very busy to study this valuable thesis
but you may know your grandfather, Rev. Thuam Hang and family who were the first
converts into Christian in Chin Land.
Unfortunately Sya Smith lost his beloved wife a few years ago, I myself with our
Pastor and deacons of YSBC paid the last tribute at the funeral service at Judson Church.
A very huge crowd in Judson Church showed that Sya Smith and his beloved wife built
how much Christian foundation in our country.
God Bless you forever and ever.
130 HONOR OF SMITH N. ZA THAWNG
It is with great joy and a sense of privilege that we have this opportunity to
write a few words of appreciation for Rev. Smith, as he reaches the good age of
sixty-five. We came to know Rev. Smith in 1995 when we attended an ATESEA
conference in Yangon. That visit stays in our minds for a number of reasons: the
committed theological debates and stimulating biblical studies, the gracious wel-
come of theological institutes, meeting with John Fleming, the exposure to some of
the many languages and cultures of Burma, and, unfortunately for Kenneth, a severe
attack of amoebic dysentery! Behind and involved in all of these new experiences
was Rev. Smith, acting as organiser, receiver of guests, facilitator of meetings, sourcer
of medical care, and many other things.
At the time, we were employed as ‘partners in mission’ for the Church of
Scotland with the Church of Christ in Thailand, working as pastors in rural churches
in northern Thailand. We struggled with questions about the relationship between
western missionaries and indigenous churches. In Thailand, with its huge Buddhist
majority and tiny Christian presence, the churches were often viewed as foreign
imports. In the Protestant churches, this sense of alienation from the culture and
history of the great mass of people was reinforced by the lack of indigenous theological
reflection and the predominance of western liturgical forms, architecture and dress.
For many of the conservative-minded Theravada tradition, Christianity was an
imposter, tolerated because of the Buddhist ideals of welcome and kindness but,
nonetheless, under suspicion because of Christianity’s fixation with conversion. We
were excited, then, to engage with Burmese theologians; to observe their approach,
insights and struggles in relating to their interreligious, ethnic and socio-political
contexts. There was also, back then, what seemed like a strong ecumenical
commitment across the Protestant denominations in Burma. We recall a discussion
where we asked Rev Smith why the two neighbouring contexts, Thailand and Burma,
should be so different. He said that a possible factor was the decision of the Burmese
government, decades ago, to expel foreign missionaries. This measure pushed the
churches to reconsider their commitment to each other and to their contexts.
HONOR OF SMITH N. ZA THAWNG 131
The talk confirmed our belief that Thai Christianity suffered from drawing too
much on foreign sources. In Burma, Kenneth contracted dysentery, like countless others,
through drinking impure water; the thing that was meant to refresh and renew turned out
to be a source of suffering. Correspondingly, the Thai churches suffered from drinking
too much from the theological wells of the west and, more latterly, Korea. Our impression,
after recent visits, is that it is changing for the better in Thailand, though Christianity is still
seen by many as intrinsically foreign. No doubt, in Burma, if the political situation continues
to improve and the country becomes more open, some foreign missions will be eager to
play a larger role – it will be interesting to see how the churches and training institutes
react.
What sustains us all across these differences in cultures etc. is friendship. Rev.
Smith has been someone who has sought to develop and maintain such friendships. A
few years ago, Kenneth had the opportunity to renew their friendship in Yangon, as part
of a group of visiting German theologians. It was impressive to see that he had lost none
of his concern for hospitality and again offered insightful comments on fostering international
and ecumenical relations for the benefit of all. In the Bible it is written that “faithful friends
are a sturdy shelter: whoever finds one has found a treasure” (Sirach 6:14). On this
occasion, celebrating the life and ministry of Rev. Smith, we would like to express our
gratitude for his friendship. He is truly a treasure, a treasure of the churches in Burma.
132 HONOR OF SMITH N. ZA THAWNG
1
O. Cullmann, Unity through Diversity: It’s Foundations and a Contribution to the
Discussion Concerning its Actualization, (Philadelphia: Fortress Press, 1988).
2
K.C. Abraham, “Living in a Religiously Plural World – Problems and Challenges for
Doing Mission in Asia” in JTCA, vols. 7&8, (2008), p. 11.
HONOR OF SMITH N. ZA THAWNG 133
b) We are in God’s World: The Bible begins with a vision that the whole inhabited earth
is one. The first two chapters of the Book of Genesis are not a scientific statement but
fundamentally a faith-affirmation. God is the maker of heaven and earth. She/he has
made the humans in Her/His image and likeness (Gen. 1:26-27). We carry “the breath of
life” gifted by God (Gen. 2:7). There is an affirmative, an intrinsic oneness between God
and all of humanity as well as between humanity and the earth. The biblical vision of
`called to be one’ is not just a denominational issue or for inter-religious cooperation. It
has to do with the whole and all of reality on earth. The Apostle Paul admonishes us “to
be in the world” but “not of the world.” To be “of the world” is to accept the world’s
values; it is opposition to God and to live under the conditions of human sinfulness. “To be
in the world” is to exercise the will of God.
c) God Became Flesh: God became flesh so that we share oneness with God, with one
another and with the whole creation. In incarnation, God does not remain remote and
abstract in the world. He/she becomes tangible and visible in Jesus. He is made up of
flesh and blood, rooted in and related to the heat and dust, the rough and tumble of the
earth. Thus the Johannine affirmation, “God so loved the world" (Jn. 3:16) and “the
Word became flesh" (Jn. 1:14). These are the defining characteristics of the incarnation
that God is integrally related to the world. This gives Him His identity and thereby He is
able to identify with full humanity. Jesus is not an appearance, a docetic figure or a gnostic
being. He is of the sinful flesh, sarx, belonging to the cosmos, the world. He is not a
disembodied, fleshless reality.3 The `called to be one’ is not other-worldly, but it is to be
experienced in this world.
d) All Human Beings are One: The creation narrative speaks about one humanity.
Human beings carry not only ‘the breath of life’, but they are all created in ‘the image of
God’ (Genesis 1) irrespective of caste, gender, color, creed, ethnicity or language which
guarantee human beings a privileged place among living things and affirm our common
humanity. They provide grounds for respect of life and justice and the right for all human
beings. This means the right of equality of access to basic needs of life as well as political,
economic, spiritual and cultural goods for all people. It confers on all people a worth or
dignity that no person or system - whether political, economic, or social - can take away.
Life is a divine gift to all and enabling people to celebrate this divine gift is the role of the
church.
3
Somen Das, The Church and the World: Towards a Biblical-Ethical Understanding
(New Delhi: ISPCK, 2006), pp. 9-10.
134 HONOR OF SMITH N. ZA THAWNG
4
Somen Das, The Church and the World: Towards a Biblical-Ethical Understanding,
31.
HONOR OF SMITH N. ZA THAWNG 135
The divisions of the churches among ‘younger churches’ are not so much a doctrinal
issue, but mostly based on non-theological factors. In the early years the denomination
of a convert was commonly determined by topography rather than by theology. But
today the dividing walls that prevent people to be united are forces of economic exploitation,
political oppression, social domination and cultural discrimination. In other words, while
the contemporary ecumenical movement initiative in western countries focuses on the
unity of churches, the Asian search for unity is directed to a wider scope of oikos i.e.,
people’s ecumenism.5 The Church’s unity cannot be attained without the unity of people
in the society. Thus, the traditional concept of ecclesial unity and cooperation is now
shifted to people’s ecumenism.
Moreover, in the contexts of Asia, where most of the world religions have their
homes, Christian churches are challenged to live together with people of various living
faiths. In a country like Myanmar where Christians are a minority, to restrict the scope of
unity within the Christians or churches’ communion, will not only be missing the causes of
church’s division and unity, but also distort the true meaning of Oikoumene, the whole
inhabited world.
5
Huang Po Ho, Mission from the Underside: Transforming Theological Education in
Asia (Kolkata: PTCA/SATHRI/SCEPTRE, 2010), pp. 151-53.
6
Draft Document of WCC on Mission from the Margin’s Perspective, p. 4
136 HONOR OF SMITH N. ZA THAWNG
The Church in the past often failed to challenge the economic, social, religious,
cultural, and political systems which have marginalized some sections of the people
in society. During the Edinburgh Conference 1910, the leaders thought that oikoumene
was possible even without removing and transforming the structures of oppression
and exploitation of colonial regimes. The same is the case in the Church today. It is not
possible to achieve unity unless we challenge and transform the institutionalized and systemic
injustices that are taking place in the Church, government and other public sectors.
Recently, I was involved in an HIV awareness programme among theological
teachers. To assess their level of awareness, perceptions and attitudes, a few questions
were asked. Three responses were quite shocking. In response to whether an HIV-
positive church member should be allowed to participate in the Holy Communion,
one answer was “It depends how the person got infected.” I asked why? He kept quiet
but the silence was the answer – if the person got infected through a sexual act, that
person should not be given Holy Communion. Another question was: Would you
recommend to a local congregation that they appoint someone HIV-positive (who is
doing very well in studies?) as their pastor? The answer was “no.” I asked why? He
replied, “The person is going to die soon.” Another replied, “As long as HIV is associated
with immoral activities, I will not recommend.”
I did not expect such answers from theological teachers who are going to teach a
course on “Towards Inclusive Communities: People Living with HIV and AIDS” in the
new B.D curriculum. I thought to myself, are they (our theological teachers and church
leaders) behaving like Pharisees at the time of Jesus. The questions and answers say a lot
about how we perceive those affected by HIV, with judgmental and negative attitudes.7
This is just an example, but similar attitudes are still prevalent towards dalits, persons with
disabilities, tribal/adivasi, people with different sexual orientation, women and so on.
They are still treated like second class citizens in the body of Christ.
While I was a theological student in early 1980s, casteism was not a theological
issue. It was never discussed in the class room but Dalits still experience injustice,
restrictions, feeling of contempt, segregation, and endogamy. Even among theologically
educated people and respected leaders, we often hear comments reflecting a sense of
pride in being upper caste and a sense of shame in being of the lower caste. People of
the lower caste suffer a lowered self-esteem, confusion of self-identity, self-hate and the
perception of the world as a hostile place. They develop cowardice and timidity, leading
to hypertension and neuroticism. They also acquire a social character of dependence,
social distance in terms of ethnocentrism, seclusion leading to withdrawal, anger, hatred
and feeling of nothingness. It kills the common identity of a nation. The tribal/adivasi also
undergoes similar experience and humiliation. In addition, the tribal/adivasi communities
7
For detail, Wati Longchar, “Unclean and Compassionate Hand of God”,The Ecumenical
Review, 63.4 December 2011, pp. 408-419.
HONOR OF SMITH N. ZA THAWNG 137
struggle against land alienation through development activities and erosion of their culture
and identity.
We can also categorize people with disabilities, people with sexual orientation
and women as being at the ‘margin of the margins’. They are marginalized because of
unjust systems. We see people with disabilities as the embodiment of suffering,
evil, uncleanness, and depravity. Many churches are still not open to recognize the
gift of persons with disabilities and we keep them away from church and society.
Their bodies and labours are exploited, and they are deprived of their freedom. The
church has often exhibited a patronizing attitude toward people with disabilities,
seeing them as charity cases, objects of pity and compassion. The church finds it
difficult to welcome them into the Body of Christ.
After the Delhi High Court Verdict in July 2010 that legalized consensual adult
sex among gays, we have heard many voices for and against the verdict. As the marriage
between man and woman is not only civil contract, but deeply rooted in cultural and
religious sphere, the Verdict was a surprise to many religious leaders and communities.
For some, it was totally a violation of religious sanction, unnatural and unacceptable in
society. But, for the People with Different Sexual Orientation (PDSCO), it continues to
be a justice issue. It was seen as liberation from the draconian law. Many Christians see
it as unscriptural and a violation of the sanctity of the God- instituted marriage act. Though
the Church advocate ‘Just and Inclusive Community’, it is very obvious that many churches
are not ready and still stigmatize and demonize people with different sexual orientation.
Are we ready to sojourn with sexual minorities and their families without prejudice and
discrimination, to provide them ministries of love, compassionate care, and justice?
We have been talking about the women’s rights in society and the Church for
many years yet women’s identities are shaped by men within our society and church. All
the characteristics of being “feminine,” such as obedience, tenderness, sweetness,
humbleness, discretion, maternity, were ascribed to them by men to ensure that they
would have a passive mate to be the mother of their children. This has denied women
both a voice and agency, since their bodies, sexuality, and entire lives have been controlled
by men. Some churches give second grade ordination to women.
tax collectors and the prostitutes are going into the kingdom of God ahead of you” (Matt.
21:31b). He also said, “When you give a luncheon or dinner, do not invite your friends,
your brothers or relatives, or your rich neighbours …. But invite the poor, the crippled,
the lame, the blind, and you will be blessed” (Lk. 14: 12-14a). This clearly indicates His
priority and perspective. There is a reversal of values or transvaluation of values. His
morality and ethics is not legalistic, ritualistic and traditional. He was not self-righteous
and hypocritical about his relationships.8 God’s kingdom is incomplete without inclusion
of people in the margin.
Jesus’ focus on justice is made crystal clear in His sharp distinction between the
rich and the poor. Jesus said, “It is easier for a camel to go through the eye of a needle
than for a rich person to enter the kingdom of God” (Mk. 10: 23; Matt. 19:24; Lk. 18:25;
Lk. 6:20b-21a, 24-25a). The parable of the Rich man and Lazarus (Lk. 16: 19-25)
illustrates the huge gap between the rich and poor and the consequences of it. He gives an
identity and dignity by naming the poor person but the rich man remains unnamed. Once
he challenged a Rich Young Ruler (Mk. 10: 17-25) but the latter did not respond positively.9
For Jesus, justice basically means structural-systemic transformation. As such
Jesus very often challenged the Pharisees as a group on several issues on their legalistic
position. Secondly, he was concerned about the sabbath system, which was
institutionalized for mere observance of rituals. Thirdly, He challenged the Jewish legal
system, which was oppressive and alienating human relationships. Fourthly, Jesus was
gender-sensitive and therefore worked for gender-justice by giving dignity to women.
Fifthly, Jesus openly condemned the temple system in Jerusalem. It was detrimental to the
development of a just and equitable society. Sixthly, Jesus’ understanding and practice of
power was radically different from the exercise of power by Pharaohs, Caesars, kings
and other non-religious and religious leaders of the time. These are explicit examples of
Jesus’ larger concern and a wider vision. This was his Messianic ministry. He came to
introduce and invite us to such a kingdom of God.10 Therefore, we see the following
principles in Jesus’ vision of “called to be one”.
1. Jesus’ vision of “called to be one”, “that they may be one” is a movement for the
Reign of God; therefore the Reign of God is taken as the ultimate intention for
oneness. To proclaim and actualize the Reign of God in this world is the foundation
for unity; to be true ecumenical, evangelical, liberationist means to participate in Jesus’
movement for the Reign of God.
2. Jesus’ vision of “called to be one” is by nature a movement of incarnation and
identification. It was a movement set off by the recognition and confession of
the messianic identity of Jesus by his followers. Therefore the very nature and dynamics
8
Somen Das, op. cit., pp. 66 ff.
9
Ibid., pp. 70 ff.
10
Ibid., pp. 78 ff.
HONOR OF SMITH N. ZA THAWNG 139
of the movement is the transforming power of incarnation, a power that makes Divine
becoming human in order to transform human’s predicament. This was a movement
decisively directed to the ordinary, the downtrodden, and the marginalized with self-
humbling identification of sacrificial love. Thus an authentic unity among God’s people
is possible only through identification in love to the victims, the poor, and the suffering.11
3. Jesus’ vision of “called to be one” is a movement that transcends human- made
boundaries; Jesus crosses the boundary of Jewish tradition to reach people of
different nations and ethnic groups, and even further crosses the human boundary
to create a harmonious relation between human beings and the rest of creatures.
Jesus came to break human-made barriers and build bridges of understanding
and action. He was willing to learn from non-Jewish sources and people like the
Syrophoenician or the Canaanite woman who came to Jesus in faith (Mk. 7: 24-
30; Matt. 15: 21-28). A true unity can be experienced when we are bold enough to
cross the boundaries and launch the coming of the Divine new creation.12
4. Jesus’ vision of “called to be one” is a movement of healing of the whole inhabited
earth. The liberation of the whole of creation is the direction and goal of the Gospel.
In the purpose of God, the creation is a harmonious cosmos and not a chaos. Paul
persists from this holistic perspective and affirms, “If anyone is in Christ, there is a
new creation; everything old has passed away; see, everything has become new” (II
Cor. 5:17).
Conclusion
Unjust practices are organized, systemic and institutionalized like the Roman
“Legion” at the time of Jesus, and thus a collective solidarity resistance is imperative.
Search for oneness in the body of Christ involves dismantling the existing unjust systems
and institutions that perpetuate systemic injustice to many people. Resistance means
commitment to struggle of the defenseless people for radical change in the system of
oppressive structures. It demands a continuous collective struggle against the misuse and
abuse of power. Therefore, we must collectively resist unjust systems that the Church
may be one.
11
Ibid., p. 90.
12
Ibid., p. 92.
140 HONOR OF SMITH N. ZA THAWNG
MY RAINING DAYS
Zin Aung Swe
It was a raining day. I attended a lecture on the topic of Ecumenical in U Hla Bu’s
memorial hall. By that time, I was an under- grad student at the Rangon University and I
partially involved in the Student Christian Movement (SCM) activities. It was my first
time to hear the word Ecumenical. The lecture was given by Saya Smith Ngulh Za Thawng
who spoke words by words with deep thoughts. I was so bored in the beginning but I
realized that the lecture was so comprehensive and thoughtful. I could see his true com-
mitment of educating Ecumenical concept among Christian Students. After one hour lec-
ture, my mind-set shifted to the vision of Ecumenical concept. I didn’t realize that this
lecture was a basic foundation of my life to be a strong leader in Ecumenical Christian
Work, especially in SCM. Saya Smith is my first teacher of Ecumenical Concept.
It was a raining day. I picked up my uncle, Rev. Win Tin who was the General
Secretary of Myanmar Council of Churches (MCC) at the Yangon YMCA building.
Auspiciously, I met Saya Smith who was an Associate General Secretary of MCC. I was
asked to seek for a scholarship if I was interested. Since my parents were Government
staff, studying outside Burma was a big dream for me. The cost of tuition fees were far
beyond our capacity. However, I could see his promising encouragement and strong
aspiring to me for the scholarship. I was thoroughly advised and guided by Saya Smith.
With his tremendous supports and recommendation, I was given scholarship by German
Ecumenical Scholarship Programme. I could study for a master’s course in Renewable
Energy in UK. It was another turning point in my life, holding a Master Degree from UK.
Saya Smith is the mentor of my career development.
It was a raining day. Our wedding was blessed at the Judson Church. It was
honored by our close friends and relatives. I was grown up at the Judson Church and
both my wife and I were so grateful to have Rev. Smith and Mrs. Smith to help us cutting
the wedding cake. Our first task of a family life was executed together with Rev. Smith. I
could see his joyfulness and happiness at our wedding. There was no doubt that he was
part of my family members and we are committed to serving God. It was another turning
point in my family life, having a blessing from him. Saya Smith is a starter of my family life.
Ezekiel 34:26 said “I will bless them and the places around my hill. I will
send rain at the right time. These showers will be a blessing to them".
My raining days are not yet over.
HONOR OF SMITH N. ZA THAWNG 141
MYANMAR SECTION
142 HONOR OF SMITH N. ZA THAWNG
HONOR OF SMITH N. ZA THAWNG 235
ZOLAI SECTION
236 HONOR OF SMITH N. ZA THAWNG
HONOR OF SMITH N. ZA THAWNG 237
A u Thawng pen a pianna nu in hong nusia baih ahih manin, pilepu kiangah
ko tawh ka omkhawm uh hi. A pianna Nu bang tektek mahin hong nei a, College
akah dong a kikhawlkhawm ka hi uh hi. A neu tuung a kipanin pilepu nulepate hong
it in, hong zahtak mahmah hi. Itna pen kam tawh gen ngeilo napi, a nuntakna tawh
hong lakkhia den hi. A naute itin, zunin, puahin, a naptui luang nangawn a tawpsak
hi. A diakin Khaipu, Niangbawi le Lamcin amau teng thum bang a u Thawng i dolekep
ahi hi. A pu in hong nusiat khit ciangin a pi in sau veipi hong dampih a, a pi a nuntak
sung tawntung nekledawn, silhleten kicing takin pia-in vak hi. A pi i hu tawpna a
beidong a gei ah tutpih in, kemin khoi hi.
A u Thawng tawh ka kithuahnate gen ni cileng gen ding tampi om hi. Tuate
sung pan tawmkhat kong pulak nuam hi. A neu lai-in lo ka kuankhawm zel uh hi.
Vaikuan vaiciah ciangin, na hatnop leh na lawm na gualte tawh na ton in, kei hatlo
hiing, hong makhelh in na pai in, ci-in ka sawl hangin utlo hi. “Nu aw ka lawmte
tawh innkhat ah vai tung khawm ding hikeng, nu tawh innkhat ah vaitung khawm
ding hi hang” ci-in ka nung panin hong zui-in hong nusia ngeilo hi. Lampi ah dangtakin
khawlmun ah tui ka dawn ding uh ciangin kei hong dawn masasak hi. Nek dingin ka
puak uh tangmai nangawn phelkhap in, kei hong ne masasak hi. Kei nek masak lohin
khatvei zong ne masa ngeilo hi. Vai ka tun uh ciangin zong ka seng hong letsak hi.
Ka sing puak teng hong suahkhiatsak hi. Tua khit ciangin a naute tawi-in, nu hong
ciahta, ci-in ka ang-ah hong pia hi. Tua bangin a nu le a pa hong zahtakna pen a
gamtatna tawh a lakkhia den pa ahi hi.
An ne dingin ankuang ka um simun, a nu i ankuang ka sawk masiah khat vei
zong sawk ngeilo hi. Amah a kipia tuam nek dingte nangawn a nu hong hawm
hamtang hi. Thang Ho le Lian Do tangthu bangin aktui tangkhat a nek ding zong a
nu aphelkhat hong khen hamtang hi. Pawisimna khat peuh aom ciangin zong, a
naute an ka thaikhit ciangin naute na kem ning nu aw nuamtakin an ne in ci-in a nu
hong itna hong khualnate ka phawk kikkik hi.
Tansawm hong ongin College kah ding a pai ciangin Mandalay pan lai hong khak
a, “Nu aw college kah ding ka pai lai-in Lailo khua khung ka tun ciangin khua kong gal et
a, nulepa le ka naute phawklua ka hih manin, ka lunglengin ka kap niloh hi. Tua ciangin
238 HONOR OF SMITH N. ZA THAWNG
keilekei kihehnemin ka khituite nulin, ka khualzit maban na zom ing” hong ci hi. Tua banah
Mandalay ah sang a kah ciangin, nisim in buhsih le sa ne den hina pi-in, "Nu tawh lo
kuanin buh le anteh huanin mazahing gawi tawh an i nek pen tu dong ka kam ah lim lai hi"
ci-in lai hong khak hi. Inn lam hong ngailua ing, ka naute ngailua ing ci-in, innlam hong
phawkzia hong gen hi. Tuni dong mah huh theihna panpih theihna khempeuh ah hong
huhin hong panpih den hi.
A u Thawng pen a neutuung a kipanin itna nei-in, lungnem hi. Kiniamkhiat-
in Pasian um mahmah hi. Midang khat peuh khasiatna dingin kampau ngei hetlo hi.
Na khat peuhpeuh ah a kampau tawh thu hilhlo a, a nuntakna tawh thu a hilh den
khat ahi hi. Tuni dong ciang mah naupangte le khangnote ka thu hilh ciangin, a u
Thawng nuntakzia gentehin thu hilhna-in ka nei den hi.
Gen ding tampi tak om a, keima khut mahmah tawh lai gelhsiam ka hih loh
man le, ka kum zong hong tamta ahih manin, ka lungcim nawnlo ahih manin, gennop
tampi sung pan tawmno kong gelhkhiat ahi hi. Topa Pasian in a u Thawng cidam
ludam hong pia henla, kum saupi hong zatsak tahen.
HONOR OF SMITH N. ZA THAWNG 239
Thu masa
A zahtakhuai Rev. Smith Ngulh Za Thawng’ kum 65 cin ciaptehna laibu sungah
laigelh khuan ka ngah manin ka lungdam hi. Kha lamah ka Pa, taksa lamah ka U ahih
manin a tangthu tam ka theikei hi. Ahi zongin Ciimnuai Khuavak No.9, laimai 28-29 sung
le Rev. Dr. Simon Pau Khan En tangthu sunga, ama’ gelhna laimai 97-100 sungah ama’
tangthu, innkuan sung thu, pilna sinna, mapanna khempeuh cingtakin omkhin ahih manin
ama’ pianzia ciintaak ka sak nam 5 bek kong gelh hi.
1. Bethlehem khua ah piangin, Nazareth khua pan khanga, Jerusalem ah na a sem Topa
Jesuh bangin, Ciingpikot khua pan piangin, Tedim, Tonzaang, Mandalay, Yangon ah
pilna sin a, kipawlna thupi tengah nasem khat ahih manin, pianna khualetui a tawisangpa
ahi hi. Ciingpikot khua pan biakna makai thupi dang tampi pianga, TBA gam sungah
sia masa ahi Rev. Son Khaw Kham; MBC Theological Education Department ah
Director a sem Rev. Dr. Thang Cin Lian; Bible Society of Myanmar ah General
Secretary a sem Rev. Khoi Lam Thang; RC Father topa Khai (Fr Andrew Thang Za
Khai) … cihte ahi hi.
2. Moses in Egypt gam pilna khempeuh a sin khit ciang kampau le nasep siam… a cih
bangin leitung pilna sangpitak a sin zawh ciang, biakna pilna dawltampi sin to lai a, tua
zawh ciang bekin Pasian na asem pan khat ahi hi. Pilna sangpi a neih bangin Pasian
zatna zong sangin zaitakpi pah hi. Hih in tu hun le mailam hun Pasian nasem dingte
pianzia ding lim hong lak hi.
3. A kivakna mun (a tempukna) ah na sem kha hi. Biakna pilna a sinnate i et ciangin,
biakna namkim tawh na sepkhopna, kipawlna tuamtuam tawh na sepkhopna lam
vive ahih bangin, a na sepna zong UCF, MCC… cihte hipah hi. Kawlte’n “Mi
maan mun maan-]]vlreS af e&mrSe}f } a cih bang lianin sinna le sepna a kituah ding a
kisapna lim hong lak hi.
240 HONOR OF SMITH N. ZA THAWNG
4. Kam tawh gen sangin sepna tawh lakzaw hi. Paunak in “Kam tampaute tamkhial” a
cih tawh kipelh hi. Amah kamtawm hi. Genna sangin sepna tawh nungta zaw a, genna
sangin sepna tawh mite thuhilh zaw hi. Genna nung kizui loin sepna nung kizui zaw
ahih manin makai hoih ahihna lim hong lak hi.
5. Paul in, “Galdona a pha ka do, kidemna kung dongin ka taai…” a cih bangin, na
sepna ah haksatna tuamtuam zong omkha ding hi. Innkuan nuntakna ah zi neih
ta neih a sin bangin, zi khuaisuah (meigon) zong sinkhin hi. Hi taleh hite khempeuh
kantanin, kum cingin, sep kumcin dong Ama’ na semto suak ahih manin, galdona
a pha a do, kidemna kung dong a taaipa ahi hi. Ettehtaak nuntakzia tampi lakah
nam 5 bek kong pulaak hi. Lungdam.
HONOR OF SMITH N. ZA THAWNG 241
I. KA KIDAP THEIHNA UH
1962 kumin Tedim Baptist Association (TBA) Kumcin Kikhoppi pen Hualngo
gam Tuidil khua-ah tunga tua mun-ah Ciingpikot khua Keizaang Tuiphum Pawlpi
panin a neu tuunga biakna a lawp naupang Sia Thawng le Taaklam khua pana a
kineu teisak mahmah naupang Pau Khan En (tu-a kipan hih thului sungah Sia Enno
cita ding hi) te kikhoppi siim-in kihelkha tuak uh hi. Ahi zongin kua kusale, kua upa,
cih a pai uh hilo ahih manun kithei khalo lai uh hi. Khatvei North Dagon aa om Sia
Thawng’ pu ahi Pa Cin Tuan–te innah biak kikhopna khat omin thu a gengen uhleh,
tua TBA Khawmpi ah a nih-un kihelkha uh ahihlam kigenkha uha, “Alai! Nang zong
tua lai-a aom hi gige maw!” kici tuak uh hi. Taaklam naupangpa Sia Enno, hih
Kikhoppi a paikhakna pen hibang ahi hi. Tua kikhoppi siim dingin Khamtung gama
Sangmang omsun ahi Rev. Dr. Robert G. Johnson le Yangon panin Sangmang numei
Miss Dorothy Rich hong pai uha, tua lai-ah Kawlgambup Tuiphum Numei Makaipi
Siama Daw Esther Byu zong kihel hi. Amau teng anhuan dingin Sangmangte anhuan
ahi Pa Lian Khen in tua lai-a ABM Boarder ah tan kua (High School Final) sina om
tangvalnopa Sia Enno pen amah tawh kithuah dingin zawn hi. Apa le Pa Lian Khen
te bawng teng sawtpi peka kithei khinsa uh ahih manin a zawnngam hi-a, a zotpa in
242 HONOR OF SMITH N. ZA THAWNG
zong nial hetloin zuipah lian hi. Apoina pen tua Tuidil Khawmpi panin Tedim tungkik le
Nipi kaalkhat khit ciangin High School Final Kumpi Laivuan a vuan ding hipah hi. Apoi
sawnsawnna-ah tua banga a paikaal-in Taaklam panin a pa pen a tapa’ laivuan thapia
dingin Tedim ah na pai-a, ahih hangin a tapa in Tuidil Khawmpi na siimsan hi. A tun dong
mah ngaka, a tunkik ciangin taai pah hetloin Pu Nok Gin’ niangtuisai ah moh le niangtui a
khamtak-in a vaak khit ciangin, “Laivuan kuankuan a, khual na zin mawk, na laikia lecin
bangcih ding na hi hiam?” ci-in dong ngeungeu hi. A tapa tangvalnopa in, “Pa aw, thungen
le ki-apsa a pai ka hih manin kialo ding hi’ng, Pasian um inla, kei zong hong muang in” ci
hi. Pasian’ huhna tawh tua kumin ong takpi hi. Tua Khawmpi a pai pen mailam-ah Pasian’
na a sepkhoppih ding Sia Thawng tawh biakna sung kihelkhawmna a masa pen hipah hi.
Hih tangvalno tegel daptaka a kitheihna uh a mun nihna pen 1962 kum April kha-
in Tonzang khua High School Sangpi ah TBA min mah tawh Khangno Makaih Kisinna
(Leadership Training) kinei-a, tua lai-ah Insein Mang Lai Siangtho Sang (Burma Divinity
School, tu’n MIT) panin a ong sia muanhuai Rev. Kai Khaw Thawn, Rev. Felly Ngo Kho
Cin, le a tunga i gensa Siama Daw Esther Byu-te in hilh uha, a pai khempeuh in nuamsa
mahmah uh hi. Hih lai mun mah-ah zong biakna uuk a tunga tangvalno gel kihelkha tuak
uh hi. A gol uh ciangin, “Ah! Nang zong tua lai-ah aom hi gige maw” kici leuleu uh hi.
Sia Thawng le Sia Enno a kidap thuahkhakna a thum veina pen 1965 kum ZBC
Khawmpi, Taungphila khua ahi hi. Sia Thawng pen a neutuung a kipan la uuk, la siam ahih
manin a sangkahna Tedim Tuiphum Pawlpite (tu’n CMBC) in Choir sa dingin hamtang pi-
a, a paisak uh ahi hi. Amah zong tansawm (Matric) laivuan ding kimlai mah hizel hi.
Pasian’ huhna tawh laikiat om zeen kei, hoh a ci bang! Sia Enno pen Insein Lai Siangtho
Sangah a kum khatna zo-in sangkhak a ciahtoh laitak hi-a, ZBC Kumthum Khawmpi
tawh na kituakkha ahih manin tuahpha kisa letlut peuhmah-in kihelpah lian hi. La lam-ah
bung zawlo-in thu lam-ah bung zaw a, Taungphila biakinn sungah ZBC delegate-te le
Kawlgam pana hong pai Sangmangte, Gamsung mi biakna makaite thu kikupna ah kihel-
in thu nakngaih mahmah hi. Tua lai-ah thu kigen agenda lian nih oma, khat pen Tedim
gama Zo Pawlpite’n Zo Baptist Association a ngetna uh le Tedim gam pan mah-in Tedim
kiim-a om Sia Thang Za Kam’ pawlte vai kikupna ahi hi. Yangon pana hong pai gamdang
Sangmangte le Gamsung makaite in amau’ ngaihsutna bang a genkhit uh ciangin, “No
ZBC upate in Sia Thang Za Kam’ dinmun bangci muh na hi uh hiam?” ci-in donga, ZBC
gam sunga makai muanhuai pen khat ahi ahong nusiasa Rev. David Van Bik in, “This is
not heretical enough to excommunicate from the Baptist family” ci hi. Sia Enno in tua
laigual tu dong a ciamteh lai hi. Hih tangvalno gel kikum khollopi le kithuza khollopi-in
biakna pawite ah kihelkhawm kha diamdiam uh hi. Amau gel ginat man hizawloin hehpihna
tawh Pasian in ama’ nasem dingin a teel tuak Pasian’ nasemte ahih manun a khangno lai
uha, a kihelkhakna uh kikhoppina le thusinnate pen amau tegel adingin biakna lam kipattahna
hong suak hi.
HONOR OF SMITH N. ZA THAWNG 243
II. A LANGTANGA KITHEIHNA
1966 kum Khuakhal sangkhak ciah-in sang hong kik ding Insein ah a pai ciangin
Sia Enno pen Insein Kawl Lai Siangtho sang (tua lai-in Burmese Theological Seminary,
tu’n MICT) a kah ding a lawmpa Ciingpikot khuami Sia Vial Khan Khai tawh tonkhawm
uh hi. Monywa panin Mandalay meileeng khawlna zingtuung-in tung uha tua lai-ah Mandalay
University a sang akah Sia Thawng in na nadawn hi. La uuk-in siam ahih manin tua lai
huna a minthang Blackwood Brothers labute hong zonsak in, ci-in Sia Enno kiangah a
ngen hi. Khakzo hiam, khakzolo hiam? cih tuni dong a telzokei ta lawmlawm hi. Ahi
zongin tua zingsang tuunga Mandalay station ah a kimuhna pen uh a mitkha-ah tuangtuang
den hi.
1971 kumin ZBC Khawmpi Hakha gam Buanlung khua ah tunga tua lai-ah
University a mankhit cianga B.R.E a kah Sia Thawng zong pawi siim-in pai hi. Sia
Enno mah zong Mindat ah kum thum sung (1968-1971), Pasian’ na a sepkhit ciangin
B.R.E kahkik nuamin kum thum sung nasepna ZBC Khawmpi ah Report pia dingin
vapai hi. Mihonpi kikhopna-ah, ZBC General Secretary Rev. James Sang Awi in Sia
Thawng leh Sia Khambawi (Sia Hau Lian Kham)-te meltheihna bawla amau’ kivakhna
le siamna ahi lasak le la conduct a siamna mipite lakah genkhia-a mipite lungdam
mahmah-in khut kibeeng ziahziah bek hi.
1971 June kha panin Sia Enno B.R.E kah a, tua lai-ah Sia Thawng pen B.R.E a
kum nihna, na kipanta ahih manin kumkhat sung bang sangkah khawm uh hong suak hi.
Laisimna khan sungah aom dan le a thudot dante a kipan aomzia khempeuh Sia Enno in
paakta hi. Picing om, mipil om sa mahmah hi. University sangnaupangte lakah Pastor sem
ding ahih manin kampau muukpau le midangte tawh kizopna ah hi sensen-in siate le
sangnaupangte in Sia Thawng pen paakta tek mahmah uh hi.
A tunga bangin Pasian’ nasepna ah daptakin le langtakin kithuahkha zeuhzeuh
uha, ahi zongin 2006 kum Tedim Baptist Convention hong pian ciangin Pasian’
piaksa a minampih uh ahi Tedim mite’ hong mitsuan tuak uh ahih manin a khangno
lai hunte uh sangin kithuahna le thulela vaihawmkhawmna hong tamzaw semsem hi.
Sia Thawng pen leitung pilna (secular education) a sin a kipan le Pasian’ na asep
sung khempeuh Khristian-te kipawlkhawmna (ecumenical movement) innteek tavuan
a puaden ahih manin a makaihna khempeuh-ah tua vai tawh kisai-in muan pen, suan
pen le dot pen khat hong hipah ahih manin Pawlpi le minamte in a phattuampih
mahmah uh ahi hi.
Sia Enno in Sia Thawng tawh kithuaha nasep khawm ding lawp den hi.
Kawlgambup Khristian-te’ Kipawlkhopna (MCC) ah Myanmar Ecumenical Institute
(MEI) leh theology lam nasepna Association for Theological Education in Myanmar
(ATEM) te-ah Sia Enno pen Chairman hituak a, Sia Thawng pen Associate General
Secretary le General Secretary sem toto ahih manin kinai takin na hong semkhawm
thei uh hi. Tua bang mahin Sia Enno in MIT ah Professor a sep (1996-2006) sungin
Sia Thawng pen MIT Board of Trustees Chairman ahih manin a nasep khawmna uh
hong thuuk deuhdeuh, hong saang deuhdeuh mai hi. MBC ah zong Leadership
244 HONOR OF SMITH N. ZA THAWNG
Promotion Department ah Sia Thawng pen Chairman hi-a, Sia Enno pen General Secretary
ahih manin kinai takin nasem khawm thei uh hi. Hih hun sungte ah Sia Thawng in nasep a
ol, a zaang teello-in, a sepna munmun-ah cihtak, kuhkalna tawh a seplam Sia Enno in
telpha mahmah hi.
1. Kineih tawmna nei hetlo-in ahihna bangbang tawh Pasian’ na sem hi.
(Simplicity and Sincerity)
Sia Thawng’ nuntakna-ah hihna lopi kineih tawma, kithupisakna cihte
kilangkhia ngeilo hi. Puansilh niikten aa kipan, tutna khawlna, kampau mukpauna-
ah a ol thei penpen-in a nuntaknopna (simple lifestyle) kilang pha mahmah hi. Kineih
sese loin Pasian’ hehpihna tawh hibang a suak ka hi hi aci phiuphiau lel ahi hi (1
Korin 15:10). Biakna kimakaihna sungah a kullopi-a buaina i tuah khakkhakna pen
i hihna sanga a sangzaw le a lianzaw pi-a kineihna hang hi-a, tua bang limte Sia
Thawng tungah kimu khalo hi.
Rev. Smith Ngulh Za Thawng pen amin leh Myanmar Christian Council –
MCC ah ama nasepna cih ka theihcil a kipanin tuni dongin amah ka pakta gige
simden hi. Tua bangin amah ka muhna le ka pahtak gige ahih lam aman zong a thei
khasim dingin zong ka gingta kei hi. Nasepna mun le mual kibang kha hetlo ahih
manin amah tawh nai khat sung takpi a kician in ka kihthuah, ka kikhawl kha ngeikei
hi. Amah ka pahtakna pen mi genna banah, amah ka muhzialna le ka lungsimtawng
hong deng khat omna panin ka gen ahi hi.
A kum ka cian nonkei hi. Eimi khat MCC ah General Secretary sem cih ka za
a, ka angtang pong mawk hi. A nungciang Rev. Smith Ngulh Za Thawng, Ciingpikot
khuami hi cih ka za hi. Aw, Ciingpikot khuami ka theih sunsun Pasian mizat le micitak
vivete hi ci-in ka telna khat aom hi. Rev. Son Khaw Kham in ka zi tawh ka kiteen
mopawi leenglado nitak in a thugenna pan micitak ahihna le a pil giugiauna khat ka
muh khakna banah Ciingpikotte Sangsia citak vive ka theih sunsunte tung panin a
mau khuamite a pakta phadeuh zong ka hi khalel ding hi. Hih bangin khua khat i pi-
etna zong ei bawltawm theih hiloin a geel, a zeek khat mah in vangpiakna neisak
hingeel ding hi ka ci hi.
Sia Smith ci-in a Mang min tawh i sam ziauziau zaw hi. A nasepna za le
tavuan hangin a omna YMCA ah Sangnaupang khat vai in khatvei ka hawh ngei
masa hi. A omdan le hong hopihna dan pan in mi nunnem, micitak, lungsim siangtho
le mi muanhuai khat ahihna ka mupah hi. Tua bangin mi muanhuai hikeileh ei Kawlgam
ah ei Zomi sung panin Pasian nasem a madawk le a sang pen tung masa pen hihetlo
ding hi. A kithuahpih lawm le gual le a vaihawmpih uliante muanna le suanna zong
a ngah ahi hi. Ama’ kiciat mahmahna le Pasian a zahtakna hangin Pasian in a laamsang
toto ahi ngeel hi. Aw, Biakna nasem lak ah Zomi mi muanhuai belh theih ding khat a
nei gige hihang ei ka ci den hi.
Mi muanhuaite i cih in vaikhat nei in amau kiangah vako lehang hong thulimsim in
hong kuppih le deihsakna tawh hong geelpih tangtangte ahi uh hi. Sia Smith pen mite
kohna vai khat peuhpeuh ah thupilak (serious) pahin ama vaizah in amu le a sangpah hi ci–
in ka mu hi. I vangik hong puakpihnuam pah ahihi. Tua in a mi muanhuai ahihna hi. Tua
HONOR OF SMITH N. ZA THAWNG 247
mah bangin mi ka theihkhak sunsun Sia Smith kiangah huhna a ngen peuhmah tamasaklo
hi cih ka za den hi. Hih in Pasian a zahtaakna le i minam a it, a huaina ahi gige hi.
Sia Smith pen a pau ciangin zong a aw neem hi. Maitang suah ciim sitset hi. Mi
thupisim ahihman pawlnuam hi. Mi tawh kiseel vava nei ngei dingin ka umkei hi. Tua mah
bangin a zi, a tate tungah zong aw sang ngeilo dingin ka muangmawh pahlian hi. Sia Smith
pen thu a tangtak-in enin, dik hi, man hi acihnak leh lunghiang neilo takin a semngam giap
khat hi ci-in midangte hong gen ka za hi. Vai thupi khat om leh zong a zi nangawn tawh
kikum supsup cihte a zang hetlo, pasal kician mahmah khat ahihlam mi genna pan in ka
telpah hi.
Mihing a zalian tatate amau tawh kituakin ze-etna i cidiam, amau deihthu le
lam-et hetlohpi in donghtuahna khat le nih a akituakthei hamtang mah ahi hi. Ama
angsung khualna ahi kilkello leitung mikhelpil pawlkhat i kheemna a tuahkhak ciangin
zong kimelh seloin kei khialhna hi ei ci-in bilkhuknuam pahlel hi. Mipil le mihoih
tatakte bek in tua bangin mawh siatnate a thuakngam bek uh ahi hi. Hih in mi thupi
ahihna a lakkhia khat ahi gige hi. Tham loin Pasian in mihingte puaklah ding thu
kong pia ngeikei ding cih a kammal tungah kinga linlian hi. Hih bang mite Kawlte in
pitdainghtawng (billiken) ci in Pasian in lamsang veve den ding hi cih ka muanna
hipah hi. Gtn. Sente makaipi khat ahi Deng Hsio Peng bang ahi hi.
Leitung mite in donghtuahna alian pen adang khatin, i Nu i Pa, i Zi, i Pasal,
i tate tawh sihna a kikhen ahi hi. Sianu in Sia Smith le a tate hong nutsiat vat ciangin
a sandan le a thuakdan siam mahmahin maitai takin leengla a do zo hi. Hihbang hun
ciangin a tamzaw khitui mualtuangin ki-om thei hi. Donghtuah i cih a kituakciat mah
ding hi a, a pasalna le a picinna kilang ka sa hi. Etteh tak veve ahihna nam khat zong
hi.
Sia Smith tung ka muhna a kim kholkei ding hi. Kei theih khak dan teng hi. Ke'n
ahihleh Pasian nasem le a mizat lakah ettehtaak, Zosuanh Tapa minthang khat in a ciamteh
den ding hi-ing.
248 HONOR OF SMITH N. ZA THAWNG
Dr. Thang Cin Lian in Sia Smith thu ong at le uh teh ci-in, ka nupa uh ong vai khak
ngei mah a, ong phawk bilbel in nuam hang e-kici-in ka omom uh leh Sia Smith in lai ong
khak leuleu teh leitung pianzawh ko a dingin angtanna lianpi khat ong om tawh kibang
liang ahih manin tawm ong at ing.
No (1) SHS Tedim ah Smith Mason tan (X) asin kumin kei zong tan (VI) tawm
vei Tedim mah ah sangkah kha in amah window gei ah tu hi-in sun sangtuah khat moh le
niangtui va ne in ci-in peekkhat (1Kyat) ong pia ngiau hi. Tua hun lai-in niangtui haigol
khat pia 25 (00.25) maatkhat, moh pheeng gol a sah miuhmeuh khat teh maatkhat mah hi
lai hi. Naaknuam mahmah ka hih manin Smith Mason pen kei a dingin khantawn ka it ding
Ngulh Za Thawng na hi a, a man bel Dal Za Khup tapa Kham Go Pau naupa ka hih lam
ong theikhin na hi gige aive. Tunbel mi kimin Sia Smith a cih pen hi. Ka u Pau tawh lawmta
khat hi-in, tua lai a ka omna uh Tuithang khua ah nipikal (weekend) ong hawh theizel uh
hi.
Pasian um, lasak uuk, laphuak, lasiam khat in a mau hunin kiciamteh hi. Tedim
CMBC ah khangno lak ah kihel in, la makai semin a tan 10 lai vuanpi ma-in TBA sivuai
Phaiza khua leh ZBC sivuai Tahan khua ah pai keei napi-in, Topa in tan 10 kumkhat thu-
in ongsak veve hi.
Mandalay Arts & Science University ah sangkah zom suakin 1969 in Zoology
tawh B.Sc a ngah khitteh University Christian Fellowship te Pastor dingin Insein M.I.T ah
B.R.E kahzom hi. Tua hun lai-in Kawlgam Lai Siangtho sang ah B.R.E program lo adang
a thupizaw om nailo hi. A kum tam tektek in, Pasian a upna khang tektek aa Topa’n zang
toto hi.
Leitung kaamsiatna tawh a pianna a Nu-in nusia baih a, a Pi khut sungpan a
khangkhia ahih mah bangin, a Pi teek mahmah ta, a veh in Yangon pan Ciingpikot khua ah
ong ciahtoh leh ama om sungin a Pi in lungkim takin Topa kiang zuatsan hi. Sia Smith zong
Topa thupha ngah ka sa a, lungkimhuai ka sa mahmah hi. A pianna a Pi nuntak sung ciang
dong, ko inn mah zintun paaikhaina in ong nei ahih manin, lungdamna le zahtakna ka lah
zawhloh hangin, thu le la a theihpih kha suak ing. Ka zi, Siamah Ning Khaw Hau in
Ciingpikot BEMS ah siapi a sep laitak ahih manin Sia Thawng kiangah zong a Pi
lunggulhnate aneng athem in thu le la a tunthei suak ing.
HONOR OF SMITH N. ZA THAWNG 249
Zomi Baptist Convention Falam ah, Associate General Secretary ka seplai-in
ZBC-OB ah Sia Smith, ordination piakhuai vai kikumin, amah le Rev. Arthur Kolay tawh
ka kimu a, tua kum mah in Judson Baptist Church te in amau Jubilee ah a piak ding uh a
kiciat takteh, ZBC pan kipia nawnlo kik hi.
Ong it mahmah ahih manin, ong hawmthawh na ah zong ong taigawp ngam hi.
Myanmar Council of Churches ah a sem ahih mah bangin Pawlpi (Denomination) kiho
theih kipawlkhop theih ding bulphuh hi. Paletwa gam, Matupi gam aa om Mara
Independent Church le Mara Independent Evangelical Church nam nih om, Lailenpi khua
le Sabawngpi khua bulphuh belpawl nih a omte bang va gawmtuah zo hi. Topa in zang hi.
ZBC pan taikhia-in Zomi Baptist Convention of Myanmar ka phuatlai un migilo makai (lu
su gawng sawng) hi gige teh ong ci ngei aa khasia zolo zadah zolo zen hi-ing.
Lungdamkoh ding tampi nei-ing. MASU a kah lai-in UTC uniform 2 a neih 1 ong
hawm; M.Th a ngah khit taihkhedap bu 2 a neih bu 1 ong hop pa hi ing. Ama deihsakna
tawh Myanmar Baptist Convention te gamdang sangkah ding a min kigualhna ah ka kihel
hangin, “hih hi ei” cih aom peuh mahloh teh Sia Smith in Church Management program,
England gam Birmingham City, Selly Oak-West Hill College ah ong vaihawmsak a, MCC
pan hi-in, WCC scholarship ahih manin hampha ong kisa mahmah hi. A mong ong patsak
sa ahihna tawh kizui-in ka vaiteng zom toto in, tu tadih in ka zi ka ta tawh USA ah om thei
bekthamlo-in, Pasian in Tulsa khua ah Myanmar Zomi Baptist Church ah Pastor ong
semsak hi. Kei le ka innkuanpih ta dingin, Topa thupha hizah ka muhna uh Pasian gel hi-
in, lamlakpa le Topa vanzat pa in Rev. Smith hi. Topa in Sia Smith le a suan a khak leitung
vantung thupha ong piak thuahsak lai tahen.
Hih ka lai at a simkha mimal kim in Rev. Smith mah bangin tapidaw nuntakna ah
a khangcing mi siangthote i suah nangin i biak Pasian in thupha namkim hong pia tahen.
250 HONOR OF SMITH N. ZA THAWNG
(a) Zotui vontawi Sia Smith Thawng, tung Sianmang in a tawi sangsawn
simlei tungah tatna kuamzai-in, zang selawi bang a min thang na e,
Mandalay ah College a kah sungin kum khatna ko innkuan in tavuanla-in, kum nihna
ciangin ka u in tavuanla hi. Kum thumna le kum lina pen Bo Suan Kai te in tavuan
hong la ahih manin lungdamna pen mangngilh zawhloh zah dingin lian mahmah hi.
Mandalay pan college a mankhit ciangin Insein MIT ah BRE kah a, tua a mankhit
ciangin Mandalay UCF ah Pasian na semin, Pasian in hong zat tohtoh sak ahihna ka
mu a, ka lungdamna lian mahmah hi.
(a) Tun nem aw ci-ing ka gual lai-ah sangh paalno bang kei ki-aam veng ee,
(b) Son momno zong a gual lai-a ka angtawi ta tawh tan bang kim dingin heita ee.
HONOR OF SMITH N. ZA THAWNG 253
A RIGHTFUL FATHER
It seems to be a general assumption if we regard every man who has a child as father. In
fact, it would be more meaningful to regard a man as a father only to those who daring
and caring to be a father.
I am gratefully thanking God for granting me an opportunity to have a father who always
is there for me guiding me all my life together with my mum as a living proof to admire
what a truth follower, God fearing and love sharing person is.
One of the " no choices" facts that we people have to admit is no chance of choosing
to be a child of certain parents. And also it in deed is a general assumption to honor a man
as a father taking in account of having a child. Only those who are daring and caring to be
a father should be regarded as one.
Admist all those "no choice" human life, with a heartfelt happiness for being my
father's daughter, for being a daughter of a rightful father and for being accepted and
brought up as a daughter of my father, I am earnestly praying that May God continuously
bless my father with all the blessings that no human has authority over ....
zcif j zpf x d k u f o l w pf O D ;
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onf;cHwwfNy;D or®mw&m; tajccHoeG o
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aus;Zl;awmf csD;rGr;f &ygonf/
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arG;zGm;vm&rnf[al om tcsufvnf; wpfcsuf tygt0ifjzpfonf/ uav;&So d l trsKd;om;wdik ;f udk
zcif[k owfrwS v f Qif a,bk,s qefveG ;f &m usoGm;Edik yf gonf/ zcifjzpfxu dk o
f rl sm;ESihf zcifjzpf0o
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orD;jzpf&jcif;ESihf orD; wpfO;D tjzpf vufoifch H apmifah &SmufrcI &H jcif;rsm;twGuf vIu d v f pJS mG auseyf
0rf;ajrmuf&if; uRefr\ zcifukd bk&m;ocif qufvuf vlom;tcsif;csif; ay;Edik pf rG ;f r&Sad om?
ay;ydik cf iG hf r&Sad om aumif;cs;D r*Fvmrsm;udk <u,f0pGm jznfq
h nf;ay;ygrnfh taMumif; qkawmif;ay;vsuf
orD;i,f
aemif;aemif
(2012ckEpS ?f Ed0k ifbmv? 4&uf)
HONOR OF SMITH N. ZA THAWNG 261
The Man
I know ...
He is a builder who builds not only a house but a Home Sweet Home.
He is a mentor whose counsel I can trust and guides me with his prayer.
He is a healer who eases my pain with his steadfast love.
He is a leader who always follows his Master's step to be a servant of all.
He is a peace-maker who stops the fight and starts the hug.
He is a teacher who shows me the way and holds my hands through every step.
He is a father who loves his family as the Heavenly Father does.
He is the only Hero I know ... and ...
And it's you, "My Beloved Dad"
By
Esther Neem Suan Mang
8th April 2013, Monday
262 HONOR OF SMITH N. ZA THAWNG
tazh v d k
tazh&UJ
cspfcif,, k rI
tepfemcHrI
apmifah &SmufrI
ay;qyfrI
oGeo f ifvrf;jyrI
cspfom;BuD;
arma&S
(&Seu
f sifaxmif;)
HONOR OF SMITH N. ZA THAWNG 265
(Bible Study, Mandalay UCF, Bawdigone Chapel, Mandalay, February 27, 1972)
"Then Jesus said to his disciples. If anyone would come after me, s/he must
deny her/himself and take up her/his cross and follow me ..." (Mtt. 16:24; Mk. 8:34;
Lk. 9:23, NIV).
The call to discipleship is a greatest challenge for Christian life. To be a true man/
woman is to be a true disciple of Jesus Christ. According to the three synoptic texts
above, there are three basic condition to become a disciple of Jesus Christ, i.e., (a) to
deny oneself, (b) to bear one's own cross, and (c) to follow after Jesus Christ. Let us
consider them briefly.
(a) To deny earthly wealth, possessions, power, popularity, etc. Earthly treasures are not
incentives for those who will become disciples of Jesus Christ. We eat to live but we
do not live to eat. Jesus did not call his disciples to become rich and prosperous. He
called people to deny lusts, leisure and luxuries. Cf. Lk. 9:57&58; Mtt. 19:16-24;
Mk. 10:17- 30; Mtt. 6:25-33.
(b) To deny human customs, traditions & cultic practices, etc. In Luke 9:59-60, Jesus
denied the man for his father's burial. Jesus demanded the man to deny and throw
away his long-held custom to pay respect to the diseased father at the funeral with the
belief that he would be blessed or else his life would be miserable without his father's
blessings. Any human customs, traditions or cultures unfit for the Kingdom of God
must be denied as disciples of Jesus. Cf. 2Cor. 5:17; Gal. 5:16-24; Mtt. 5:13-16;
Rom. 12:1&2; Eph. 5:1&2
(c) To deny human love, attachment, affection, etc. Jesus commanded his disciples to
give him top priority and first in everything. He commanded us to love him more than
anyone else, be our parent or children, husband or wife, sister or brother. He com-
manded us to love him with our heart, our mind, our soul and our strength. Cf. Mk.
12:30; Mtt. 10:37-39, 22:37.
268 HONOR OF SMITH N. ZA THAWNG
A PERSONAL TESTIMONY
My prayer:
Lord, help me and give me the necessary
strength and courage to be able to fulfill my
commitment for the cause of the poor and
oppressed in any way and every way I can.
Let me feel your presence with me in all my
struggles with them and for them, in the name
of Jesus who gives his life for the poor. Amen.
270 HONOR OF SMITH N. ZA THAWNG
Glory be to God the Father, the Son and the Holy Spirit!
Dear friends, today is a day of joy and celebrations. We rejoice in the Lord
for His bountiful blessings to all of us especially to the graduates today for leading
you through many various difficulties and hardships during your days of study here
for a period of over four years. Yes, seminaries and theological institutions are not
places for pleasure, leisure and luxury. But they are places of learning most vital lessons in
life.
We celebrate together today for the successful achievement each of you have
made. Four years ago you started but today you have succeeded, you have accom-
plished it and you get your degree and diploma. You have a tail behind your name. But let
me remind you immediately that your success today is only just the beginning of your
missionary journey and the prelude to your ministerial life which is yet a preparation for
your life-long service of the Lord.
You know best why you decided to come and join the Theological College. I
believe it is not you who really choose but it is the Lord who has chosen you and sent you
here to study the Word of God and learn the lessons. You have finished your study
programme here but you must not stop to study and learn, instead you must continue your
learning process making the best use of all available resources at your disposal. Let me
suggest you the following four main resources:
One, THE BIBLE - the Word of God is the primary source and you need to read
and study day after day, together with good theological and other Christian literatures.
Two, THE CHURCH - the Body of Christ and the community of believers is the
basic ground in which you have your root for Christian life and nurture. You need to
continue to learn and grow in your given local community of faith.
Three, THE WORLD AROUND YOU - the historical context in which you live
and move and have your being is the place where you can best feel and experience the
presence of God. You will always need to learn and discern the will, purpose and actions
of God in daily events happening around you where you live.
Four, THE HOLY SPIRIT-the comforter as the source of inspiration, vision,
power and hope. You will always need the continuous counsel and guidance of the Holy
Spirit as you live and serve the Lord in this troubled world.
HONOR OF SMITH N. ZA THAWNG 271
Dear sisters and brothers, you will now go into the world to serve the Lord
through the Church. As responsible Church workers you are commanded by the Lord
Jesus Christ TO SEEK FIRST THE KINGDOM OF GOD AND HIS RIGHTEOUS-
NESS [Mtt 6:33]. You may seek many several things in your life. Seek and you shall find,
knock and the door will be opened. Nothing is wrong initially to seek anything you like
but the point here is that YOU MUST SEEK FIRST THE KINGDOM OF GOD and all
others only as secondary. In other words, you must give God first place and top priority
in your life and ministry. Our Lord Jesus Christ commanded you to love God with all your
heart, with all your soul, with all your mind and with all your strength [Mk 12:30]. You
must love God and put Him on top of everything. God always first, others second, and
yourself last is the proper theological order of Christian life.
Now, as you commit yourself to seek first the Kingdom of God, it is essential that
you know what you really mean. Let me suggest Five main interpretations as follows:
light of the world, the salt of the earth. To seek first the Kingdom of God means to seek
justice in spite of all inevitable dangerous consequences. The prophets of old and the the
prophets of our times such as Dietrich Bonhoeffer and Martin Luther King, Jr. have
sacrificed their lives for truth and justice. During Hitler's Nazi regime in Germany,
Bonhoeffer championed the faith of the Church and the justice of God. Dr. Martin Luther
King, Jr. of the USA stood firmly as a brave advocate for civil rights and social justice.
Dear sisters and brothers, you are also called to join in this prophetic ministry to bring
justice in the world.
Dear sisters and brothers, let me urge you now to bear in mind and keep at
heart the following FOUR THEOLOGICAL PRICIPLES to guide your attitude and
perspective as you are prepared to consecrate yourself to serve the Lord and seek first
the Kingdom of God which is love, freedom, justice, peace and unity.
May the good Lord shine His face upon you to give you light and life:
May the good Lord stretch forth His hands upon you
to guide you and protect you,
now and always.
AMEN
274 HONOR OF SMITH N. ZA THAWNG
Dear friends, I give thanks to God for bringing me here today. I am thankful to the
Bible Society of Myanmar for assigning me to speak in this church which is one of the
most unique Baptist churches in Myanmar. Moreover, I am grateful also to the Modera-
tor and Elders of the church for welcoming me to the pulpit. I learned that our beloved
pastor the Rev. Paul F. Johns is assigned to go and preach in Taunggyi. I wish him God's
blessings for all his deliberations and a safe and pleasant journey back home.
As we all know, today is Bible Sunday. You all know what the Bible is and what
it means to each of you. However, I would like to share some informations about the
Bible. It is said that the Bible is the first translated, the first printed and the most circulated
book in the world. Today, it has been translated into more than 2000 languages of the
world including over 20 languages of the people in Myanmar. Throughout several centu-
ries of human history, the Bible had been confiscatedm destroyed, burned and banned in
many places all over the world. But the Bible survived, outlived and remained the best
seller, most widely published and distributed book in the world.
The Bible is indeed the most precious book for humankind because it is the
book of faith, truth, freedom, justice, peace, unity, love, hope and life. Therefore,
we used to keep the Bible with us so as to keep us in safty from trouble. For every
Christian the Bible has been the best friend, companion and guide in life.
To keep the Bible with us is good but it is better to read it and learn it. Most
people read the Bible for strength, comfort, consolation and guidance. In reading the
Bible it is important to know that we must not read the Bible to find faults in others,
criticize and condemn them but we must read to discover our own faults and be cor-
rected according to the will and purpose of God. It is also important to know that as we
read the Bible we are read by the Bible, and as we understood by the Bible.
HONOR OF SMITH N. ZA THAWNG 275
In Hebrews 4: 12 & 13 we read, " For the Word of God is living and active.
Sharper than any doubled-edged sword, it penetrates even to dividing soul and spirit,
joints and marrow; it judges the thoughts and attitudes of the heart. Nothing in all creation
is hidden from God's sight. Everything is uncovered and laid bare before the eyes of Him
to whom we must give account" (NIV).
As we read the Word of God, it penetrates into the most inner parts of our life
and we stand naked in the sight of God. There is no secret before God. The Word of
God is a judgement for those who disobey God but it is a blessing for those who obey
God and live according to God's will.
Former US President George Washington said, " It is impossible to rightly gov-
ern the world without God of the Bible." The Bible teaches not only how to live in blessing
but it teaches also how to die in blessing. It promises a blessed eternal life of glory in
heaven and it also guarantees a blessed abundant life in its fullness here on earth.
Dear friends, what is required of us is to think, to pray, to speak, to do and to live
according to the teachings and instructions of the Bible, the living Word of God. Let us
join the Psalmist in saying, " Your word is a lamp to guide me and a light for my path. I will
keep my solemn promise to obey your just instructions" (Ps. 119: 105 & 106, TEV).
May the good Lord keep you and bless you always. Amen
278 HONOR OF SMITH N. ZA THAWNG
Dear beloved friends, let us rekindle our faith and rededicate our lives to be good
and faithful disciples of our great Lord as we continue to listen to the great call, to obey
the great commandment, to offer the great prayer, to accomplish the great commission
and to stand firmly on the great promise of the great Lord.
Human wickedness
Conflicts, violence and wars against human communities and individuals are
continuing realities of human history since Adam and Eve, beginning with the killing
of Abel by his own brother Cain (Gen. 4:8). Thus, the scriptures testified human wicked-
ness most vividly in several passages, such as:
"When the Lord saw how wicked everyone on earth was and how evil their
thoughts were all the time, He was sorry that He had ever made them and put them
on the earth. He was so filled with regret that He said, "I will wipe out these people
I have created, and also the animals and the birds, because I am sorry that I made
any of them" Gen. 6:5-7, TEV).
"Now the earth was corrupt in God's sight and was full of violence. God saw
how corrupt the earth had become, for all the people on earth had corrupted their ways"
(Gen. 6:11&12, NIV).
"There is no one who is righteous, no one who is wise or who worships
God. All have turned away from God; they have all gone wrong; no one does what
is right, nor even one. Their words are full of deadly deceit; wicked lies rolll off their
tongues, and dangerous threats, like snake's poison, from their lips; their speech is
filled with bitter curses. They are quick to hurt and kill; they leave ruin and destruc-
tion wherever they go. They have not known the path of peace, nor have they learnt
reverence of God" (Rom. 3: 10-18, TEV).
HONOR OF SMITH N. ZA THAWNG 281
Ecumenical initiatives for Peace
The ecumenical movement has been deeply concerned with the issue of how
Christians and churches can help the world to learn to live with the conflicts and
violence inherent in the human condition, and to prevent them from exploding into war.
The first founding Assembly of the World Council of Churches (Amsterdam, 1948) said,
"War as a method of settling disputes is incompatible with the teaching and example of
our Lord Jesus Christ. The part which war plays in our present international life is a sin
against God and a degradation of man."
In more recent times, in January 1994 in Johannesburg, South Africa, the
Central Committee of the World Council of Churches talked of "a need to comforr
and overcome the 'spirit, logic and practice of war' and to develop new theological ap-
proaches, consonant with the teachings of Christ, which start not with war and move to
peace, but with the need for justice."
The UN proclaimed the years 2001-2010 "International Decade for a Cul-
ture of Peace and Non-Violence for the Children of the World". Similarly, the World
Council of Churches launched the "Decade to Overcome Violence: Churches Seek-
ing Reconciliation and Peace (2001-2010)".
Biblical Vision
Isaiah prophesied about God's promise of the Peaceful kingdom:
"The Spirit of The Lord will give him wisdom, and knowledge and skill to
rule his people ... He will rule his people with justice and integrity. Wolves and
sheep will live together in peace, and leopards will lie down with young goats.
Calves and lion cubs will feed together, and little children will take care of them.
Cows and bears will eat together, and their calves and cubs will lie down in peace. Lions
will eat straw as cattle do. Even a baby will not be harmed if it plays near a poisonous
snake. On Zion, God's sacred hill, there will be nothing harmful or evil. The land will be as
full of the knowledge of the Lord as the seas are full of waters" (Is. 11: 2-9, TEV).
Micah also prophesied about God's promise of the Lord's Universal Reign of
Peace:
"He will settle disputes among the naitons, among the great powers near and far.
They will hammer their swords into ploughs and their spears into pruning-knives. Nations
will never again go to war, never prepare for battle again. Everyone will live in peace
among his own vineyards and fig-trees, and no one will make him afraid. The Lord
Almighty has promised this" (Amos 4:3&4, TEV).
ever (Heb.13:8), who reconciled us with God and with one another, proclaiming peace
and a new relation ship (one new humanity) between those who had been separated by
alienation and hostility (Ep. 2: 14-17), and entrusted to us the ministry of reconciliation.
(2 Cor. 5:18)
Called to Peace
Let us pay attention to St. Paul's exhortation for the Called to Peace:
"Therefore, as God's chosen people, holy and dearly beloved, clothe yourselves
with compassion, kindness, humility, gentleness and patience. Bear with each other and
forgive whatever grievances you may have against one another. Forgive as the Lord
forgave you. And over all these virtues put on love, which binds them all together in
perfect unity. Let the peace of Christ rule in your hearts, since as members of one body
you were called to peace (Colo. 3:12-15, NIV).
"And the peace of God, which transcends all understanding, will guard your
hearts and your minds in Christ Jesus" (Philip. 4:7, NIV).
284 HONOR OF SMITH N. ZA THAWNG
B. TO BE THE CHURCH
("The Nature and Mission of the Church" WCC F/O Document No. 181, 1998)
(a) Biblical Insights of the Church
(1) The Church as the People of God
(2) The Church as the Body of Christ
(3) The Church as the Temple of the Holy Spirit
(4) The Church as Communion (Koinonia)
(b) Marks/Nature of the Church
(1) The Church is One
(2) The Church is Holy
(3) The Church is Catholic/Universal
(4) The Church is Apostolic
(c) Tasks/Functions of the Church
(1) Fellowship/Unity/Community (Koinonia)
(2) Worship/Liturgy (Leiturgia)
(3) Teaching/Instructions (Didache)
(4) Service/Charity (Diakonia)
(5) Witness/Testimony (Maturia)
(d) Ecumenical Vision for the Church
("To be the Church: Challenges and Hope for a new millennium", Konard
Raiser, WCC, Geneva, 1997)
(1) A vision of wholeness and of fullness of life, not only for human
beings but also for all creation.
(2) A vision of shalom and of right relationships in a sustainable human
community
(3) A vision of reconciliation: based on the belief in the liberating power
of forgiveness
286 HONOR OF SMITH N. ZA THAWNG
F. CONCLUSION
The ecumenical spirituality is characterized by openess, connectedness and
earthedness.
Openess is the ability to transcend one's self, one's horizon; it is the willingness
to open oneself to the Holy Spirity, to make room for other; ....
Connectedness is the recognition that all life is sustained by bonds of commu-
nity. Connectedness as a mark of spirituality finds its expression in the recognition
and practice of cooperation, reciprocity and mutuality, ...
Earthedness binds the ecumenical spirituality to the everyday conditions of life
at a given time and place, recognizing its finiteness and limitations, in constant dia-
logue with its cultural and social environment.
Spirituality is the name we give to that which provides us with the strength to
go on, for it is the assurance that God is in the struggle (EATWOT, Nairobi, 1992).
HONOR OF SMITH N. ZA THAWNG 289
In the scripture textof Eph. 4:11-16, the apostle Paul spoke about recruitment
and equipping people for various ministries of the Church. Church historian Tertullian
wrote that "Christian are made, not born". I think we all will agree with him. None of us
here is born a pastore, a teacher, a leader. We all are made Church leaders, teachers,
pastors.
Christian life is a process of knowledge, growth and maturity which is a continu-
ous process of formation. There are three interrelated aspects of formation process:
- to be informed - reading, listening, learning, discerning (knowledge)
- to be transformed - repentance and conversion by the power of the Holy
Spirit, new life (obedience)
- to be conformed - to the likeness of Christ, imitation of Christ, in God's
image (commitment)
The Christian life (a leader's life) is lived in the power of the Holy Spirit. And it is:
- a life of communion, with God, with all God's people and the nature-
peace & integrity
- a life of compassion, for all who are poor, oppressed, suffering, victims
of injustice and discriminations
- a life of combat, of comfrontation and struggle against all principalities
and powers, all forms of war and violence
The MIT, the Alma Mater of most of the Church leaders gathering here, as the
highest and leading institution of higher theological education in Myanmar, is blessed with
this special oppotunity to be the model of Christian formation to educate, equip, chal-
lenge and commission capable and committed leaders of the churches for today and
tomorrow.
May this Diamond Jubilee Building be a lasting blessing to facilitate the require-
ments for training and equipping new generations of people for God's ministry of truth,
freedom, justice, peace and love that God's Kingdom may come and God's desire may
be done on earth and in Myanmar as it is in heaven. Amen
HONOR OF SMITH N. ZA THAWNG 291
"For I received from the Lord what I also delievered to you, that the Lord
Jesus on the night when he was betrayed took bread, and when he had
given thanks, he broke it, and said, "This is my body which is for you. Do
this in remembrance of me." In the same way also the cup, after supper,
saying, "This cup is the new covenant in my blood. Do this, as often as you
drink it, in remembrance of me" (1 Cor. 11:23-25, RSV).
This evening, I would like to reflect on one particular aspect of the celebration of
the Eucharist according to the word of our Lord Jesus Christ, i.e. "Do this in remem-
brance of me." There are three inter-related points I would like all of us to ponder. What
do we mean by "to remember"?
(1) To remember all what Jesus Christ had done for the salvation of the world -
his birth, life, ministry, death, resurrection, ascension, sending of the Holy Spirit, etc. To
remember here means to recall and remind ourselves in thanksgiving for all the blessings
and benefits we received through the life, death and resurrection of our Lord Jesus Christ,
i.e. THANKSGIVING.
(2) To remember means to recollect and reflect the word of Jesus Christ for
repentance by confessing our sins, failures and shortcomings by our thoughts, words,
actions, i.e. CONFESSION.
(3) To remember who we were, who we are and who we should be. We were
sinners before but now we are forgiven, justified and redeemed and we are new
people, covenant people, chosen people, new community in Christ. We are disciples
of Christ and children of God. We are pilgrim people on our journey to the Kingdom
of God which is the Kingdom of love, justice, freedom and peace, i.e. ANTICIPA-
TION.
Dear friends, sisters and brothers in Christ, as we prepare ourselves to celebrate
the Holy Sacrament of the Eucharist, let us enter boldly into fellowship and communion
with our Lord Jesus Christ as well as with one another in Thanksgiving to the Lord for all
what He had done to us, Confessing our sins, failures and shortcomings with full Anticipa-
tion for the coming Kingdom of God as promised by the Lord.
"B - A - R - S"
First of all, let us give thanks to God for all the things He has done through the
MIT community on this beautiful seminary hill. Today , we celebrate the second milestone
of the graduation of BARS. My dear beloved graduates, sons and daughters, let me wish
you my heartfelt "congretulations" for your sucess and achivement. Well done!
It is indeed a special privilege and honor for me to give the charge to the gradu-
ates today both as Chairperson of the Board of Trustees of MIT as well as a parent of the
graduates. As I consider about our Alma Mater, the MIT, especially the BARS programme,
I am amazed how it begins and how it works throughour the past five years. We give our
sincere honor to our beloved Principal Dr. Anna May Say Pa for her vision, courage and
commitment supported by our Vice-Principal Rev. Dr. Sang Awr and our Dean Thra
Saw Paulu together with several dozens of volunteer professors and lecturers. The BARS
programme is a living miracle. It is a proof that "Nothing is impossible with God."
The title of my message is "B-A-R-S." My dear graduates, sons and daughters,
in a few minutes time you will be conferred and awarded the degree of BARS. From now
on you will carry BARS degree throughout your life. You know very well what BARS
means. However, let me give four theological interpretations for you.
Jeremiah 29:11, "For surely I know the plans I have for you, says the Lord, plans
for your welfare and not for harm, to give you a future with hope."
About 150 years ago, towards the end of his life, Dr. Adoniram Juson ex-
claimed, "The future of Burma is as bright as the promises of God."
Dear graduates, sons and daughters, you have been given the degree of
BARS which means:
1. Be Always Ready to Serve
2. Be Active, Reconstructive and Supportive
3. Be Available and Responsible for Society
4. Be Ambassadors for Reconciliation and Shalom
Yes, our world is a troubled world. It is broken. It is broken. It is sick. Our world
is a battle-field of wars and violence, of conflicts and confrontations, of contradictions
and competitions, of discriminations and divisions, of dominations and dehumanization,
of exploitations and exterminations, of hatred and hostility, of persecutions and prostitu-
tions, of revenge and retaliation, of sufferings and sacrifices, of trails and tragedies, etc.,
etc.
one another as fellow human beings as well as fellow global family members. Yes, we
belong to one another, and we all share the same experience of birth and death. We all
are children of the same mother earth. We all share one and the same planetary and
ecosystem - we share the same sky, sun, moon, stars, air, water, etc ... Our belonging,
our being human together and our co-humanity is most fundamental to our common
identity as human beings.
The Declaration of the Parliament of the World's Religions adopted by the World
Parliament of Religions, Chicago, USA, 1993.
We belong to one another, we live together but we must strive to live one for
another, not only to live for oneself.
Closing note:
I sincerely wish and hope that this fellowship programme may generate mutual
friendship and sustaining faithfulness to one another as an inter-faith community for the
promotion of LIFE IN ITS FULNESS FOR ALL.
HONOR OF SMITH N. ZA THAWNG 299
Church...As people worship, so they believe. The liturgical assembly itself eventually
becomes a source of theology, particularly from the 4th century (Constantine).
Worship (Old English weorth-scipe, "worth-ship"): The service of praise, ado-
ration, thanksgiving, and petition directed toward God through actions and attitudes.
Christian worship is Trinitarian in form as praise is offered to God throught Jesus Christ
by the power of the Holy Spirit.
WCC Faith & Order Conference (Lund, 1952): The formulation of agree-
ment begins with the Trinitarian basis and pneumatological context of worship. "We
worship one God, Father, Son and Holy Spirit, the Triune God, by whose Spirit all
true worship is inspired and unto whom all Christian worship is offered ... Christian
worship is a service to God the Father by men and women redeemed by His son,
who are continually finding new life in the power of the Holy Spirit .... Worship is an
act formative of Christian community... , an act ... which represents the one, holy,
catholic and apostolic Church."
Worship is a fundamental act of the being of the Church. Worship should be
understood and practiced from the Trinitarian perspective with Christocentric,
pneumatological, ecclesiological and eschatological aspects. Other aspects of wor-
ship often stressed are the interdependence of public worship and private devotion,
the links of worship and creation, and the new creation, of worship and the sacrements
(baptism and eucharist), etc.
The WCC's Canberra Assembly (1991), speaking of the central role of wor-
ship in the Christian life, noted that "worship in its richness has a variety of dimen-
sions and implications: it relates to evangelism, spirituality, social justice, human
values, integrity of creation, unity and peace, even as it celebrates salvation. The
sharing of liturgical material, music, prayers and forms of worship should be devel-
oped as a means of helping local congregations to renewal and participation in the
spiritual life of the oikoumene."
A quotation from the Iona Community's (an ecumenical retreat centre of
the Church of Scotland) declaration on worship reads, " In worship, the deepest
longings of our spirits are expressed - the longing for meaning and purpose, for
acceptance and freedom, for celebration and hope. The rituals, signs and symbols of
worship help us express this need... Our worship attempts to be incarnational, his-
torical, ecumenical, inclusive and change."
(a) Any method of spiritual formation must have a sensitivity to the whole
person, integrating the intelllectual, social, cultural and spiritual dimen
sions of her/his life in the educaional process;
(b) Any programme of spiritual formation should be based on the voluntary
participation of those involved
(c) Methods of spiritual learning should start where the students are, and not
where they ought to be;
(d) All methods of spiriual learning should involve both staff and the student
community in the setting up and pursuing of common and mutual learning;
(e) Most important for spiritual learning is a participatory learning style which
allows the direct and full involvement of students in the learning process;
(f) Spiritual formation needs to find expression in a life of common worship,
prepared and attended by both students and staff.
Spiritual formation is seen as an important task of the whole faculty. The at-
mosphere, relationships, lifestyles and courses, all have a bearing on it. The fragmentation
of theology as a whole and the departmentalization of the theological learning process in
particular can well be seen as one main obstacles in the way of a holistic process of
spiritual formation.
Spiritual formation is not only about deepening one's own spiritual lifestyle but
also about widening the horizon as one needs to go beyond one's own cutural and con-
fessional boundaries in order to look beyond and to see oneself with the eyes of the other.
Spiriual formation is a responsibility which must be shared between (a) the
person in formation: full and active participation of the person involved; (b) the seminary/
training institution - involves the whole of the institution - students, teachers and governing
bodies; (c) the wider Church- local congregations and bodies responsible for support
and oversight of the students and the institution.
This is my commandment, that you love one another as I have loved you (John
15:12), Do everything in love (1Cor. 16:14).
Sources of References
1. Dictionary of Ecumenical Movement, WCC, Geneva, 2002.
2. Westminster Dictionary of Theological Term, Donald K. McKim,
Westminster John Knox Press, Louisville, Kentucky, 1996.
3. Woshipping Ecumenically, edited by Per Harling, WCC, Geneva, 1995.
4. The Iona Document on Spiritual Formation (Spiritual Formation in Theo-
logical Educaiton: An Invitation for Participation), WCC, Geneva, 1987.
5. The Nature and Mission of the Church, F&O Paper 198, WCC, Geneva,
2005.
6. Leadership for Today, Hope for Tomorrow, Anthony A.D'Souza, Pauline
Publications, Mumbai, 2001.
304 HONOR OF SMITH N. ZA THAWNG
A BIBLICAL REFLECTION ON
CHRISTIAN SELF-UNDERSTANDING
(Presented at 5th Mekong Mission Consultation, MIT, Yangon on June 19, 2010)
I. Biblical Self-understanding
In the Bible there are several biblical insights and images about the Christian
life. In this reflection five of them are selected as follows.
1. Christians as people/children of God
But to all who received Him, who believed in His name, He gave power
to become children of God; .... (John 1:12)
But you are a chosen race, a royal priesthood, a holy nation, God's own
people; ... (1Pet. 2:9a)
kindness, humility, gentleness, and patience ... Be tolerant with one another and forgive
one another just as the Lord has forgiven you. And to all these qualities add love, which
binds all things together in perfect unity (Col. 3:12-14, TEV).
The one, only, catholic and apostolic Church is signa and instrument of God's
intention and plan for the whole world. The Church is a prophetic sign which points
beyond itself to the purpose of all creation, the fulfillment of the Kingdom (rule) of God.
For this reason the Lord Jesus called His followers "the light of the world", "the salt of the
earth" and "a city built on a hill" (cf. Matt. 5:13-16).
One of the biblical insights of the Church is "the Body of Christ". All mem-
bers of the Church (the Body of Christ) are given diverse, specific and complemen-
tary gifts by the Holy Spirit for the building up of the Body, the Church as Koinonia
(cf. Rom. 12:4-8; 1Cor. 12:14-30). It is the will of God that the communion in
Christ, which is realized in the Church, should embrace the whole creation (cf. Eph.
1:10).
The term koinonia (communion, participation, fellowship, sharing) is de-
rived from the basic verbal form which means "to have something in common", "to share",
"to participate", "to have part in", "to act together" of "to be in a contractual relationship
involving obligations of mutual accountability".
Christians affirmed that all human beings are created in the image of God
and are therefore of equal worth and value before God. Disabled persons are cre-
ated in the image of God and endowed with equal dignity and value like all other persons.
Human community is in complete and imperfect without the participation and contribution
of the disabled persons. Human community is inherently inerrelated, interconnected and
interdependent.
In the Gospel of John 9:1ff, in the healing of a man born blind, Jesus said that the
man was born blind not because of the sin of the man nor his parents but that "the works
of God might be made manifest in him" (RSV) or "that God's power might be seen at
HONOR OF SMITH N. ZA THAWNG 309
work in him" (TEV). The Apostle Paul exhausted in 1Cor. 6:20 that we should "glorify
God in our bodies" (RSV) or "use our bodies for God's glory".
It is recommanded that there are at least three interrelated dimensions which
the Ch0urch can do for and with the disabled persons; i.e. (a) taking all possible mea-
sures to prevent any kind of disability, (b) providing practical assistance to disabled per-
sons to develop their abilities, (c) working to promote their intergration as far as possible
in normal community life.
As the Apostle Paul said in Gal. 6:2, let us "Bear one another's burdens, and
so fulfill the law of Christ" - to love one another as Christ has loved us (John 13:34),
so that the Church may truly become a living, caring, loving, sharing, healing and
witnessing community (koinonia) in the world.