PATIENT UNTIL THE END

See: Job 13:15- Though He slay me, yet will I trust Him

weeks before in my sermon, I identified one of Satan’s target in his war against the human race is to attack man’s body through suffering, physical, emotional even financial. Or even a combination of sorts. It is therefore not uncommon to see how a man who has been targeted by Satan can come under severe attacks causing him to yield to his scheme of things.

In my years as a pastor I have seen how good people go through sufferings, something, which shouldn’t be happening to them especially when they are serving the Lord diligently and faithfully.

They are an example of a good Christian, well respected by almost everyone in their church, workplace and even in the community. So why did they suffer?

There are perhaps three reasons for suffering. The first is because of old age when one’s body begins to feel the wear and tear of prolonged usage and various parts of the body begins to deteriorate in strength and resilience. The second reason for suffering is when God allows it for purposes of building one’s maturity. It is when you really need a “spanking” from the Lord that He will allow suffering to happen. These sufferings will help you to identify the root cause and the need to refrain from going that way again. In fact, the lessons learnt will help you to obey God’s word. Finally there is the suffering that Satan throws at you to utterly destroy you because you have become a threat to his plans and therefore leaving you to spoil his plans is not an option. You may ask why doesn’t God do something about it? I believe God is watching to see how you are going to respond. Your faith is going to be tested and your faith is going to be on the line.

Job of the bible is a great example of how a good man full of faith integrity and humility was robbed of every material wealth that he had accumulated due to his industrious, wise and good business acumen when God allowed Satan to put him through suffering. As though losing his possession was not enough, Job also lost the fruit of his life i.e. his ten children to a tornado created by Satan. Satan waited for Job’s response and although he was broken, yet he merely said, “Naked I came from my mothers womb and naked shall I return there. The Lord gave and the Lord has taken away, blessed be the name of the Lord.” Job1:21. Bible said in all this, Job did not sin norcharge God with wrong.

Finally God allowed Satan to threaten Job’s life with boils and all the time he did not curse God. In fact, Job’s four friends came to put him on a guilt trip by saying that it was his sin that has caused him to suffer. All these time, Job displayed a characteristic most of us do not care to nurture. Job was patient in all of these. He did not react negatively or got into a pity party nor did he blame God. In fact, in all this, Job said that even if God would allow him to die, he will still trust God. Job was willing to wait for God to come to his rescue but even if he didn’t, God will still be his God in whom he trusts.

Next time when you go through some form of suffering, remember, if it is not a natural form of suffering but it is God’s testing time or the devil’s evil plot, learn to wait upon the Lord. Learn patience and wait for God to come and rescue you. You could be going through a very rough marriage. Maybe your girl friend has betrayed you. You suffered a huge financial loss because someone was careless with your money. You lost your dream job to a politician’s son. Whatever your suffering is, remember that God is in control. God is still on the throne. The good news is if you are patient enough, better things are ahead for you. Scour through His words diligently and spend time talking to Him, be in His presence. Soon enough God will show Himself strong and remove you from your troubles. In the end Job received double of what he had lost. What a marvelous ending to his suffering! 

THERE’S NO HAPPY LIFE WITHOUT JESUS

In the town of Rodniki our team met Vladimir. He told us that his life was full of trouble that he was overwhelmed with, so he began to drink hard. We could tell by his look that the man is lost, devastated and hopeless.

We found out that before we came he stayed at home for several days and didn’t open his door to anyone and didn’t come out. But on the day and hour when we came to his house with the intention to knock, the electricity went out in the house. Vladimir had to come out to fix it. And here we were standing by his door.

This is how Vladimir heard about the One Who loves him and is there to help. Volodya “seized” the hope of salvation and agreed to go to a rehabilitation center. Now he is in Sharypovo town, going through a Christian rehabilitation program. Vladimir hopes and prays that his family will be saved because he realized that there’s no happy life without Jesus.  -Team of Krasnoyarsk Association of the Russian church of Christians of Evangelical faith

THE GLORY OF MAN (Poem)

By: K. P. Poudel.

‘Man of woman’ is a man;

           Mortal is his glory!

‘Unsighted is a man;

          Groping blindly is his glory!

‘Growling beast’ is a man;

          Grousing is his laurels!

‘Unruly and ‘Treachery’ is a man;

         State untruth is his glory!

‘Grass’ is a man;

         Withering turf is his glory!

‘Clay’ is a man;

         Dust pack is his admiration!

‘Absurdity’ is a man;

         Master’s pity is his glory!

Caste/Casteism [In an Indian context] (I)

By: K.P. Poudel

Though the framers of the Indian Constitution adopted a document which is weeded (set up) to the ideals of Democracy and Social justice and aim to establish a Casteless and a Classless Society in the country, Caste continues to be an important factor in Indian Politics. No doubt that at the National Level Caste does not play that effective role as it plays at the local level. Further even at the state level its impact differs from State to State. According to Michael Brecher caste play a major role in state and local politics but it is marginal at All-Indian level. Though no state of the Indian Union has been immune from the impact of the caste politics; it has been more in Bihar, Kerala, Madras, Andhra pradesh, and Maharashtra (Marathas-25%, Brahmans, Mahars-untouchables).

Before examining the role of the Caste in Indian Politics it is desirable to know its meaning. The term Caste has been derived from the Spanish and Portuguese term ‘Casta’ which means Lineage (race), Breed (kind). The oxford dictionary meaning of the term caste is ‘each of the hereditary classes of the Hindu Society’. The Indian equivalent of the term Caste is Jat or jati which has been derived from the Sanskrit and means Race.

Prof. Blunt defines Caste as “Endogamous group or collection of endogamous groups, bearing a general name, membership of which is genetic, imposing on its members certain restrictions in matter of social contact, either following a common traditional profession or claming  a common origin, and generally regarded as forming a single homogeneous community.”

Prof. Fairchild defines it as “homogenous, endogamous, social organization with distinctive rituals, especially those pertaining to religious purity. Each caste and sub-caste is given an official status, rating high or low according to the date of its origin, its supposed one time occupation and the strictness of its mortals and religious codes.”

According to Cooley, “when a class is somewhat hereditary we call it caste” However, this traditional conception of caste as a segmental division of society, in which an individual can live his live fully, has now undergone a serious transformation.  At present the service status and the financial position of a person assign him a very respectable position irrespective of his caste attachment. As a result in the more advanced section of our society the caste barriers are getting weaker day by day.

         

The first set-back was suffered by caste system under the British rule due to introduction of new means of transport and communication as well as the introduction of western laws (and norms of rule of law). The western education further weakened the caste nation. However, the Britishers relishing the important role of caste gave a new lease of life to this system by adopting the principle of ‘divide’ and ‘rule’.

         

In the post-Independence period the constitution as well as the government tried to discourage caste-system, but it has not cease to play an effective role in the body politics of the country.

                                      

ROLE OF CASTE IN INDIAN POLITICS    

The social structure of India to a large extent is based on the caste and caste identities. Due to the western education the caste bonds began to weaken in India. Rapid means of transport  and communication brought the different parts of the country (India) into contact with each other. Later on the British discovered that one caste could be played against another. (Therefore they followed the policy of divide and rule and set one caste against the other).

         

Although the Indian constitution abolishes caste system but all political parties tries to use caste for political purpose. As the narrow sectional loyalties (caste-system) had done much harm to the country (during British Rule); therefore the Indian National Congress decided to do away (check) with the caste-system in India when the constitution was being frame. The untouchability system was abolished in all shapes and forms. Separates Electorates was abolished and the Indian constitution was based on justice, equality, liberty and fraternity. In short, it did everything within its power to discourage the politics of caste. The constitution, however, made special reservations and safeguard for certain caste and classes. (It has also made provision for the appointment of Special officer for S.C and S.T to investigate in the matters relating to the various safeguards provided to them under the constitution) Though these safeguards were made for a certain period only in order to enable them to raise to a higher standard but they continued to be extended. (As no political parties wanted to lose their support, whose numerical strength is very large) Therefore, the caste has penetrated deep into the Indian society.

         

Prof. M.N. Srinivas, an eminent sociologist, rightly points out that “There is a wide spread impression among educated Indians that caste is on its last legs and that the educated urbanized and westernized members of the upper classes have already escaped its bond. Both these impressions are wrong. These people may observe very few dietic restrictions, marry outside caste and even religions but this does not mean that they have escaped the bones of caste entirely. They show caste attitude in surprising context”  

         

Similarly, prof. Rudolphs says: “within the new context of political democracy caste remains a central element of India’s society even while adopting itself to the values and methods of democratic politics. Indeed it has become one of the chief means by which the Indian mass has been attached to the process of democratic politics.”

         

Is well-known that the basis of electoral politics is manipulation of votes. Soon every party began to vie (compete) with one another to get maximum votes in the election and capture power. Therefore, the scheduled castes and scheduled tribes whose status in the society hierarchy was very low, become conscious of their tremendous strength. Every party wanted to ride to power by getting   their votes. Even while distributing the tickets and formation of ministers, caste considerations were given the uppermost consideration. Generally, the party ticket was given to that candidate whose caste was dominant. When two or more candidates belong to the same caste, then only the voters do not succumb (give way) to this temptation .They then vote on the basis of the party or the nearness to the candidates. This clearly shows that caste in modern India is still playing a dominant role. Therefore, prof. Srinivas has correctly said that the caste “is so tacitly and so completely accepted by all, including most vocal elements in condemning it, that it is everywhere the unit of social action.” Cont...........see part II

Caste/Casteism [In an Indian context] (II)

By: K.P. Poudel

IMPACT OF CASTE IN POLITICS

The influence of the caste permeates (pervade) every area and level of political and clerical days of the country. It begins with the electoral politics. [All parties including the so called lay parties like the CPI and the CPM select their candidates for elections. 

With an eye on the caste composition of the constituencies alarmed]. Party tries to pick candidates from the numerically foremost caste in the electoral area. In electoral campaign party leader make open or disguise appeal to caste sentiments.

         

In some Castes casting one’s vote is thought in a marriage. There is an electoral maxim in Haryina: Jaat ki Beti Jaat ko and Jaat ki vote Jaat ko. (A Jat gives his daughter away in marriage to a Jaat, so he gives his vote to a Jaat)

         

It is not in the electoral politics alone the influence of caste is visible. When a ministry is formed (in a state or at centre), caste consideration are constantly kept in mind. Every chief Minister tries to ensure that all the leading castes in the state are effectively represented in his council of ministers. It is considered to be obligatory that every Union or state cabinet has one or more Harijan ministers. [In many states reservations in the government jobs for backward classes have been provided. The various form of assistance available under the community development schemes are distributed on caste basis.]

         

It may noted that the brunt of caste is not identical at all levels of politics. It is most widely spread at local levels. In Panchayat raj institutions politics is entirely subject by the caste factor. In the village and small towns illiteracy is widespread, caste prejudices are deep-seated and the general outlook of the people is very low. Besides, constituencies are small. Naturally, it becomes easy for the politicians to mobilize voters on    caste basis. But the role of caste at the level of state and national politics is not so prominent. Constituencies being very large, it is not possible for the candidates to win election with the exclusive support of a single caste or a single group of castes. They have to win the support of other caste also. However it would be wrong to state that at the higher levels of politics the caste factor disappears completely.

         

Another important fact about the role of caste is that it is not uniform in all the states although no state of the Indian Union is immune from the impact of caste politics.

(Conclusion)

It is difficult to evaluate the role of caste in politics. Some political scholars hold the view that casteism is playing a progressive role in modernizing Indian society.  The primary function of the caste has been to transfer authority from the higher to the lower and middle castes. Casteism has become a means of leveling the old order of inequality and enriching the browbeaten sections of people. It has created in them a sense of self-respect and generated the consciousness that if they unite on caste basis they can challenge the dominance of the higher castes and better their economic lot and social standing. However, this view is highly untenable. In reality, castesim is inimical (opposed, hostile) to the interest of the masses belonging to all castes.

“ the existence of caste consciousness, caste prejudices, discontent on the basis of caste inequalities- all these are impediments in the way of the development of the country as a whole, and therefore, of the development of ‘lower’ and ‘backward’ caste themselves. Caste separatisms, therefore, hinders, rather than helps, the advancement of the ‘lower’ caste themselves” wrote, ‘Namboodiripad’. 

           

Factors responsible for the dominance of caste in politics

Firstly, No party has clear cut ideology or socio-economic programmed. (In practical politics, every parties are guided only by one consideration, how to capture power)

Secondly, the Indian political system is highly competitive. (In their pursuit of power, parties and politicians leave no stones upturned to mobilize social to build up for themselves as wide a support as possible)

Thirdly, special reservations and safeguards made by the constitution for certain castes and classes.  Cont...........see part III

INF and Ram Ghat Church: together growing towards the Light (I)

Eileen Lodge writes: 

The church in Pokhara actually began in India. Dr. O'Hanlon and Miss Steele were poised on the boarder of Nepal in their epic stand of faith, believing that God was going to open the door to Nepal for His Kingdom. This was not a passive waiting but an active bringing of the Good News to those in the Nautanawa area in winter and in Assam in the summer. 

Nepalies heard the word of life and believed. One notable such person was Buddi Sagar, an  ex-Hindu priest who had lost two families inside Nepal to smallpox, leading him to move Assam. His home had been in Pokhara and he still owned land there. He encouraged the missionaries to locate their work in Pokhara as it is the cross-roads to many places. He also gave them the authorities to use his land, on which the present church now stands. He did not know at that time that he would be such a backbone in the work of the Leprosy Hospital set up in 1957 or that after his wife would rise his three sons to take highly important position in the work of the Mission. Such are the amazing way of God.

The tiny group of believing men and women- six in all –who trekked in with the missionaries in 1953 were also the pioneers of church. God doesn't need highly educated people to proclaim His Kingdom and many people heard the gospel through Priscilla in the Shining Hospital as they were faced with the need of healing and spiritual life.

In 1953 pastor David and Premi from Darjeeling area had become of the member of the 'band' committing themselves to the life of faith on the same terms as the missionaries. They were in Pokhara and the Church –a small fellowship of believers- held their services in the Mission compound below the Shining Hospital.

However, it was felt that, in the eyes of the public, church should not be seen as a part of the Foreign Mission recently arrived in Pokhara, and Pastor David and Premi moved to a small house built of Buddi Sagars's land and a church, suitably built in bamboo and thatch, came into being.

Many people came to the Shining Hospital both of treatment and to hear the gospel. Significantly, some of the earlier believers were witch-doctor and  high cast Brahmins. People suffering from leprosy were accepted on an equal footing with others.  

When the church moved to Ramghat, soon a group of believers were baptized, during which they had to confess that they were willing to go to prison for His Name, or even die if that was the Lord's way for them.

Leadership in church was always in the hand of Nepalis with the leader of the Mission advising until this grew less and less and the church become independent. Although independent, we were all one; at the Lord's Supper. Service lead by Phillip Gurung, expatriate were sitting by side with their Nepali brothers and sisters, many of them deformed leprosy patients, listening to his deliberate wording of his thought- these were solemn and reverent times. Or Pastor David preaching, his spirit taking him into the heavenliest, dancing up and down as he exhorted his people to be sincere in following Him, the Savior of the church and World.

And so the mission and church were set to grow side by side to bring light to those who sat in darkness.  Cont...........see part II

INF and Ram Ghat Church; in Leadership (II)

Tom Hale Adds:

From the beginning it was intended that church be independent of the mission that is be a truly Nepali church with its own leadership. The missionaries might help in teaching, translation, and other technical work, but overall theirs would only be a supporting role; all major decision would remain in the hand or Nepali believes.

There was a man who as much as any other has been used by God to built up the church not only on Pokhara but throughout Nepal and man was David Mukhiya. It was David who was instrument in leading many of the early band members to Christ, including Buddhi Sagar and Putali, on whose land the Ramghat Church began. It was David who baptized most of the Nepali band members, and then trained them for the Lord's work. And though David and his wife Premi were not on the first trekk into Nepal in 1952 because of Premi's pregnancy, they were in the following year, carrying all their earthly possessions on their backs, including their new baby; and for the next eight years David served as the main Pastor for that first ever Nepali church- Ramghat church.

For the first several years of the Ramghat church's existence, the membership consists only of NEB members. Here the Band had come in response to Jesus command to "make disciples of all nations', but where were the new disciples? All members of the Band were active in witnessing ti the local people; scores crowed into the little church to hear David preach and to listen to the singing. Patients and their relatives who had heard the Gospel at the Shining Hospital from Priscilla or Philip or one to the missionaries would also come to the church to learn more about this Living God who loved them and died for them. But still no true believers came forward.

The Christian in Pokhara labored for three years without seeing a 'conversion'. Their past was to show compassion to share the Gospel with whoever was interested, and to pray. And then, in His own time, God opened hearts. It is God Himself who establishes His church. He is pleased to use us as His helpers, but the real work is done by Him. 

INF and Ram Ghat Church: Holy Spirit Changed (III)

Graham Scott-Brown-recalls: 

In 1962 during and all night prayer meeting the Holy Spirit was poured out on St. Mark's Church, Gillingham. I was a member of that church and although I was in Nepal 5000 miles from England I had a vivid and powerful experience of God's Spirit. It didn't change my theology in any marked fashion but I moved from being a very cerebral and intellectual Christian to one with and increasing experience of the presence- and life of the Spirit of Jesus.

When Margaret and I returned from out first leave in England in 1965 we worked in Green Pastures. This was a difficult time. It seemed as if there was a great thick and heavy cloud sitting over the place and the morale amongst patients and staff was low. The expatriate staff had a weekly prayer meeting for the work and one evening with this meeting people were beginning to shuffle and cough – a sure sign that it was almost over. Then someone prayed Roll back the darkness' and it happened.

This year had a profound effect on the mission. It also had a profound effect on the church. In common with many infant churches in countries were the gospel is first preached, many of the new Christians had believed following a vision or a dream. There had been hearings but there came to be an entirely new expectancy of what God would do for them. Following the refreshing at Green Pasture, several churches in other parts of the country were also touched. It seemed to be the spread that set expansion of the church going.    Cont...........see part IV

INF and Ram Ghat Church; in Mission (IV)

Mark Arnett adds: 

By the early 70's many Nepali believers were being touched by God. Allen Vincent led and NCF leaders' conference in Kathmandu in 1975 and from that tine the theology and practice of being filled with the Holy Spirit became the expectation and experience of many churches. For Ramghat a further significant milestone came in 1977 when Arthur Wallis visited and anointed three elders for the leadership: Deependra Gautam (as senior elder), Paul Kalthoff and Stephanus Gurung. This was part of a deliberate theology to return to the early church pattern of church leadership, with elders and deacons.

One unintended consequence of the close ties between the Mission and the Church was the forming of relationship with the international church. One such link was established Ramghat and Peter Light and a group of churches in the south of England.  This link has continued through the years to the enriching of both communities.

Paul and Roswitha recall:

Before we came to Nepal we had read many books to prepare for out work as missionaries. At that time it was to think: Missionaries should support the indigenous church in many ways, but should not interfere and integrate. This was a reaction and continents. We believed and believed and lived that, until one leprosy patient, who was a devoted member of the church came and said: ' I don’t believe that God has send you mainly for the work in the hospital, he has called you for the church as well. That changed our thinking totally, and from then on we have experienced a very close partnership with the church and friendship with member on it.

There was for instance, the new idea of starting house fellowship group in Ramghat. None was expedience on that. About 15 brothers, Paul included, met weekly in our house and they grew together while studying the Bile and sharing their lives with each other. A leadership training without having planned it!

There was a time when I and Roswitha, was responsible for co-ordination of Language and Orientation Training. One session was always entitled: 'Do's and Don’t's for Missionaries". I decided to ask Dependra and Buddi-Maya to tell the new missionaries what they expect from them. They talked talked about various things, and one thing I never forgot. Buddi-Maya sid: 'When you new missionaries come to us, it doesn't take long before you ask us: 'what can we do?" This hurts us! We were very surprised and asked: 'why'? Her answer: "You come and are concentrated on your service, on the things you can do… But you don’t see us. Why don’t you come and seek fellowship with us that we come to know and love each other and in this process, it will become clear what your gifts are and what you can do!"  Cont.........see part V

INF and Ram Ghat Church, in Maturity (V)

Ellen Finllay concludes: 

The '90s was a period when Ram Ghat Church became increasingly independent from INF. This was due to a mature leadership evolving and more full time workers being employed by the church.

INF continued to supportive of the leadership but not in an 'up front' way. Prayer for leadership and occasional discussions with one leader or another in and informal way kept INF in touch with what was going on. The church leadership also organized a meal ad meeting for INF members in Ramghat church to discuss together ways of going forward. 

Due to HMG restriction, INF members were discouraged from preaching in the church. INF members in Ramghat continued to involve in music groups, women's ministry.  Youth's group and Sunday school. One major input was adult literacy classes which started in Ramghat and then moved to other churches.

The 90' saw the expansion of the church as a building and also in numbers. INF members tended to lag behind on the vision for church expansion but it has so far proved to be the right way forward for this particular church.

A home for the elderly was established and some INF members had input into the care of the residents a shop was opened to support the home and initially INF members hd some input.

Ways of working together in the future by Tom Hale and Mark Arnett

How can expatriated Christians be involved in strengthen the church in Nepal? The first way is prayer. This surly is the most important of all . INF supplies information for prayer every month to a worldwide network of intercessors and prayer supporters. 

A second way is through teaching and training. Some expatriates had organized leadership seminars in the churches. Others have developed THEOLOGICAL EDUCATION BY EXTENSION material to build up both the pastoral and the lay leadership of the church, not only in Pokhars but across the whole country.

The third way is through scholarships. Scholarships do not create dependency; they create opportunity. Contributing to such scholarship program- THEOTRACK and PROTRAC, which are administered by a group of Pokhara church leaders –is a suitable way for the international Christian community t help the church in Nepal.

A Fourth way is by assisting church-run programmed for the poor. There are innovative ways this can be done: encouraging churches to run literacy programs since literacy is the first stepping stone to economic well-being. Helping churches devise income-generating schemes is another. Since many of the poorest of the poor are in hopeless circumstances because of debt. Ex-parties can often help with practical kills, training and ideas.

A fifth way in which the international Christian community can help the Nepali church is by enhancing its connection to Nepali-speaking churches beyond Nepal's borders. The original vision of Pat O'Hanion and Hilda Steele back in the 1930' and '40s was to reach the entire Nepali- Speaking world, not just Nepal. Their original name, NEB, actually stood for 'Nepali (not Nepal) Evangelistic Band'. The Band was made up both Nepalies and non-Nepalies, working together on an equal footing t reach all Nepali-Speaking peoples.

As we look back with thanks. And look forward in faith. We uplift the words of the Apostle Paul in Ephesians 3: now to Him who is able to do immeasurable more than all we ask or imagine. According to His power, that is at work within us. To Him be glory in the church and in Christ Jesus throughout all generations, forever and ever! Amen.

O! How do I communicate? (Poem)

By: K.P. Poudel;

The God ‘OMNI’:

All-powerful, All-pervading and All-knowing,

He sought me and now He in me

Mighty world, how do I communicate this treasure to you?

How rich I’m?

What further do I long for?

When I’ve all the peace; more of the world

What more do I yearn for?

Whilst the streams of ‘living water’ gush within me

What further long for me?

When I’ve in me, ‘On the whole’!

Oh! Why not? Surely one thing shall I ever long for;

The Pillar of “Fire and Cloud” ever within.

O! How do I communicate this to the mighty world?

To draw closer and obtain from the fountain, where I draw…

When the unfinished perfection is of such ecstasy

O! Then how stunning would to-be in His feet as when perfected?

The 'Gender' and 'Love' (Article)

By: K.P. Poudel;

Being particular to this customary young generation ‘love and gender’ is all “messed up” it would seem futile to tell apart, love and gender. Crazy lovers have articulated that there can be no ‘love without gender’. But in fact, there can be ‘love without gender’ and ‘gender without love’. Now if a question is put forth for all, ‘which do exist in your relation, love without gender or gender without love’?  Obviously, many will say ‘love without gender’ but the truth may be hardly with any. And to those who strongly say ‘yes’, “can you be answerable to God, who judges all the inner thoughts and attitudes of the heart?”. To those lairs; who yet say ‘yes’, again remember our ‘yes’ is going to be judged.

Regarding issues about love and gender, and morality the present generation has to grow up early: grow up earlier and faster because the pressure we have to face these days is immense, than preceding generations.

Now a day’s gender is treated as the normal standard of the society, provided it is handled through safe means or by means of using condoms, pills etc and are spread through Medias and many other means. Truly speaking, it has begot animal love among us and in fact now there is no difference between the animals and men in matter of general relationship.  Our present generation is imbibing this culture with no means of limits and so gender is misused in the name of love-Eros. If anyone loves to say I love you, it means he loves to have gender; for I heard the youths of the age singing in their tinge ‘love is a name and gender is a game!…lets forget the name and begin the game’, as their slogan.

        

Isn’t this factual, gentlemen? Than, have you not ever said, “If you love me, you will say yes” when your mate has refuse to share her/his body with you? If you would love your friend truly than you would never ask to do it or say yes! But you have tried to make love an instrument only for seducing. In the mist of all these, a most important and very personal question only you can answer is, ‘what will gender and love mean to me?’ the world saying, “Go for it! Go for it!”  while the inner voice saying, “wait for it! Wait for it! Would mean a life-time of love and security[1]. This crucial choice is ours!!! Forgetting not the Christ thought morality!

→ Love requires constant attention, gender takes no ingoing effort

→ Love takes time to developed and mature, gender need no time to mature

→ Love requires emotional and spiritual interaction, gender requires only physical interaction.

         

When gender and love demands to flow together, it is “if love” or “Eros Love”. Brethren flee from this love, for the Bible says, “Flee the evil desire of youth…” (II timothy 2:22).

However, who is the inventor of love and gender? Is it the playboy magazine? No, it is G-o-d. God created human beings as general beings, but God intended general activity only to the marriage relationship.  Gender is God’s gift and is best enjoyed within the limits of God’s word. This means that there is a fence around the gender and that is marriage.

But, why a fence by the inventor? So there we’ll be guaranteed to enjoy it. He wants to keep it beautifully and dynamic, because that’s what God invented gender to be. He intends to generate dynamite enjoyment within the fence called marriage that is why God brought the spouses under obligation to meet each others general needs (I Corin. 7:3-5).

Friends, gender is not a sin but a brilliant sanction from God but within the relationship call ‘marriage’. Pre-marital gender or extra-marital gender is a sin before God. Fire in its place keeps us warm and good but outside its place may hurt people. So, also gender in its proper place keeps warm but gender outside the marriage will always hurt you and your friends[2]. Why does God say to wait for gender? He doesn’t want you to ruin your ‘gift’ by opening it earlier than it supposed to be. Gender is too special to be ruined. Gender is specially designed to be something special inside a permanent, committed relationship; between you and one person, not between you and 2 or 3 others.

So, commence not, the gender, when today is not ours but wait for tomorrow. Remember when you make love, you make memories. Reckon the cost before you take gender outside the fence???

[1] “A manual on True Love Waits”, A Publication of the Youth Dept., NBCC, p-15.

[2] “A manual on True Love Waits”, A Publication of the Youth Dept., NBCC. 

Absolutism of nature! (Poem)

 By: Kul P. Sharma Paudel

 In every stroll with thee, O! Nature
 I obtain far greater then that I hunt for    
 It ’s  t   Thy Absolution- tine infinite intensity
 What wonder administer might have steadfast  thee of such vigor?

In yours garden grows endurance
Thy master hath blessed thee with, as Himself, full of compassion

Oh! Isn’t thy maker, the maker of mine and tine?

Then how could I so wild when ye so modest; as of He

Thy cry reaches not, for thee complaints never to thy Maker

You stood still, being satisfied ever

Yea is idyllic with anything thy master bestows

Thy haven a piazza! Face‘s: cook and frostiness thy mate

Mine nature’s not: either stable or static; neither secure nor progressive

My matter unrest, while souls perturb for inclination

Yet never satisfied, relentless in doubling to what I woo

All thru mine pursuits, all things possible even pillaging thee

o! You hold the manifestation of the Maker

Thou made glory thy own Maker, worthy of exaltation

But neither to thee nor to Him do my nature pertinent

O! Then how resent would the Master be upon me?

Will my deeds by my Maker be, uncounted?

When my ways being so pesky to His way

O! Will nature able to forget the pestering of mine?

When my paths and heart so pervert, I’m cynicism, if prolong!

Early 70's at Ramghat Church

By: Peter Bisset, 

When I arrived in Nepal in December 1969 Ramghat Numbered about 30 Nepalies and 30 expatriates/ foreigners. The church building was where the present church stands but at that tieme church was made of brick and thatch. Debu Singh Dahal was the pastor and Church was run by a committee. One church member was an expatriate. Church was held on Sunday and everyone walked to church form where they lived whether Green pasture or Bagar (The Shining Hospital). Once a month the service (with communion) was held at Green Pastures. For those of us living near the Shining Hospital it was a long walk to Church (for  expatriates) and seemed even longer on the way back!! –so rice was eaten at about 2pm!

During the immediate years before I arrived some of the expatriates and Nepali Christians had been coming into the experience of 'the Baptism of holy spirit' and u (with others) entered into a new experience of the Spirit, and of worship and waiting on God, during the next few years. I can remember the Sunday when one matured Nepali believer was giving testimony of his experience of being filled with the Spirit a few days previously. He was a transformed man! So radiant and overflowing with 'the joy of His salvation'. At the end of the meeting it was suggested that any who wanted to touch form God should put their hand up and they would be prayed for. I put my hand up and after prayer by one of the church committee a fresh sense of God's Presence and acceptances filled my heart.

Regular Bible studies and prayer meeting were held at Ramghat and also at Green Pasture and the Shining Hospital- the main areas where the Christians were living. Also a youth fellowship/Bible study was held weekly in Bagar.

Pastor Devid and Premi Guru Ama arrived back in Pokhara form Nautanwa (India) in 1069 A.D. just before I arrived in Nepal, supposedly to retire! However soon Debu Singh resigned as Pastor to concentrate on evangelism in West Nepal and they found themselves pasturing the Church again. I still remember Pastor David's impassioned preaching in his effective 'question and answer' method, but I could only understand some of it as I was still learning Nepali.

It was very costly to  become a Christian in those days as there were waves of persecution in the 70's with people going to prison for periods of a few month to up to one year. One Ramghat member arrested by police for giving out tracks on a bus to Syangja and was in prisin for Nine months. He was one of the few Thakalies who was believed. The TRhakali young man's Name was Lal Bahadur Sherchan. He died a few years later form TB but was a fearless believer whilst he lived.

In around 1972/3 I attend the Annual NCF Conference, this year held in Tansen, with some other believers form Ramghat, at which 300 came from all over Nepal. The police found out and took everybody's names but the meeting weren’t stopped and nobody was arrested. On the last day, at the communion service God brought a 'spirit of conviction of sin' on the meeting through an Indian brother (who is still serving in Nepal). Many believers repented before God. We sang all the back to Pokhara. The next day, rejoicing in what God had done and in His protection! Later I shared about this meeting in a church in UK and it become a time of reconciliation between believers in that church too. 

The beginning of the Church in Ghorahi

By: Peter Bisset

In 1973 INF opened a leprosy and TB clinic in Ghorahi. The initial team was 4 INF expatriate members (Betty Bailey, Dr Mary Turner, Patrick Paris and Alison Barlow) and 3 Nepali Christians (Martha Subedi, Vedi Subedi and Sukhlal Singh) form Ramghat Church as the start of Church. Many local people were interested and witness to initially. As 2 of 3 Nepali Christian were senior member of the leprosy control team evangelism went on wherever they went!

 For one month the team lived in the house of wealthy Tharu in West Dang and Christian Prayer' were held each evening attended by other members of the team, the Tharu family and other local people! Also on Christmas day an expatriate was wished 'a Happy Christmas by Nepali officer on Christmas day which leads to inviting the local government officer to a Christmas Carol (Hymn) and Tea party! However there was considerable opposition too.  One expatriate member was accused of making people christian and her visa was not renewed so she had to leave Nepal.

On another occasion one expatriate was told by the CDO that it was against the law for Nepalies to attend Christian Prayer and he must tell the Nepalies so- which he did! The same expatriate was asked by  a wealthy, educated mill owner if he preached Christianity to Nepalies! Another expatriate had a near fatal accident in fall from veranda and had to be helicoptor   to Kathmandu. One of the Nepali Christian reported to the zonal commissioner for evangelizing but a friendly lawyer spoke up for him and matter was taken no further. Another expatriate become seriously ill with TB and had to return home, and yet another become ill and it would be 10 years before he was able to return Nepal.

Form the beginning the Church- expatriate and Nepali met each morning to pray and study Bible toghter. These were timed to much blessing when the Ghorahi Church core values of openness, repentence, forgiveness, discipline and acceptance were established. The Christians read together through Genesis, and O.T. in Nepali as the O.T. had been out of print for several years. A local Nepali staff member joined us at one of the morning prayer times and we were reading the story of Noah. We asked him to read for us. He had never read (or heard) the story before and got more and more excited as he read! At the end, even though not a Christian at that time, he lifted his hand in the air and shouted out 'Praise the Lord' several times, in awe of what God had done those centuries before.

The church met on a Sunday early before work and a weekly bible study and prayer meeting was held. In spite of much initial interest in the gospel by quite a few people it was only in that the first local 'Dangalis'  were baptized – Nar Bahadur and Sita Shah – the present Ghorahi pastor and his wife. Many were held back by the fear of persecution from the authorities or their own families and communities.

From the  beginning contact and fellowship was established with the believers in Rolpa and Tukum and there are still strong links with believers in those districts and now also with believers in Salyan too. It has been wonderful to see how God has built the church in Ghorahi and out  into other places in Dang and Deukhuri over the years, including many Tharus now are coming to Faith.