Mizo Christian hla thu leh hla phuahtute chanchin zir chuan, a hnar bul lam pan kual chhin a ngai a. Tunlai khawvelah Mizo hla phuahtu hmingthang tak tak an lo awm ta ngei mai. Mahse, heng hla mawi tak tak leh hla thar chi hrang hrang hi an lo awm hma khan, Mizo Kristian hla hmasa ber a lo awm a. He hla hi Mizo fate zinga Kristian hmasa berte’n an sak hmasa ber a ni.
He thusawi hi “Mizo Kristian hla hmasa ber” i zawnna chhang a ni a; a hla thumal chiah, a phuahtu, hla sak hmasa ber hunlai leh a pawimawhna a rawn sawi vek dawn ni.
Thangchuha (often remembered as "Thangchuha, the hymn writer") was not a missionary. He was a Mizo man, a former ramhuai (spirit-priest) who had been among the first to accept the gospel in 1904. He had fought in tribal wars, chewed tuai (opium), and once believed that great khuasak (evil spirits) lived in the forests. But when he heard the message of Jesus—a God who loved, not a god to be feared—something broke open inside him.
One evening, sitting on a log outside his hut, watching the mist roll over the Tlawng River valley, Thangchuha began to hum. It was not a Welsh tune. It was a lengkhawm melody—the kind his grandfather used to sing when traveling alone through dangerous jungles. But the words were different. They were not about avoiding spirits or boasting of headhunting. Instead, they were about grace.
He picked up a scrap of mission paper and, using the newly learned romanized Mizo script, scratched out the first verse: mizo kristian hla hmasa ber
Ka Pathian, ka Lal Isua,
I hming ropui ka lawmpui e.
Khawi hmunah pawh ka kal vang,
I kut thianghlim min hruai ang che.
In English:
My God, my Lord Jesus,
Your glorious name I rejoice in.
Wherever I may go,
Your holy hand will lead me.
The next Sunday, at the little chapel in Mission Veng, Thangchuha nervously stood up. The congregation—perhaps fifty souls, mostly former zawlbuk bachelors and a few families—watched him. He cleared his throat and sang. No harmonium. No notes. Just his voice, rising in that old, aching Mizo scale, but carrying a new hope. Zirna leh Zumawi: Mizo Kristian Hla Hmasa Ber
By the second line, some women were weeping. By the end, old Pu Vana, a former chieftain’s advisor, stood up and shouted, “Hei hi kan hla a ni!” — “This is our song!”
Scholarly consensus among Mizo church historians (notably Dr. Liangkhaia and Rev. Zairema) points to “Jesuh Krista, Minung Rawt” as the first Christian hymn sung in the Mizo language. However, the most widely accepted candidate for the functional first hymn is a translation of the English classic by William Cowper: “There is a Fountain Filled with Blood.”
In Mizo, this hymn became “Thisen Luang A Awm E” (A Fountain of Blood Flows). Translated by the missionary F.W. Savidge in 1897 or early 1898, this hymn was printed on the first lithograph press in Aizawl. For the first converts—people who had just abandoned headhunting and spirit appeasement—the imagery of a cleansing fountain was revolutionary. It directly confronted the Mizo concept of sawm (taboo cleansing through animal sacrifice) by offering a single, final, blood-based atonement.
A Mizo tawnga hla thumal leh thluk hi chuan: Service planning template (compact):
Hla #1 – Kan Pathian chu ropuiziawma a ni
(Thluk: 8.7.8.7.D)
- Kan Pathian chu ropuiziawma a ni,
A chakna leh a lawmman a ropui e;
A tlawmna leh a lawmman a ropui e,
Kan Pathian chu ropuiziawma a ni.
- A ram ropuitu ten an hmu thei lo,
An mit a thunun a;
Mahse a mite ten an hria a,
An thinlungah awm thin.
(Hla chhiar tlat a chuan a chang 3 leh 4 pawh a awm bawk.)
He hla hi Bible thlukte nena inzawm khawp mai a ni – Thiam 15: Lea 5:13 leh Sam 145:3 te nena a inzawm a ni.