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contingency, both tradition and transformation.[1] It is the failure of traditional paradigm such as the colonial and evangelical paradigms to address the problems faced by the churches which necessitates new contextual theological models. Contextual theological models propounded by Stephen B. Bevans will be used in this study because they are complementary and are open to different interpretations.[2]

In the history of Christianity, we are dealing with a shift from evangelical paradigm to a holistic mission paradigm. The concern in the past for winning converts and planting local churches was shifted to the concern for meeting the need of the human beings in their respective contexts, of course without totally rejecting the earlier concern. This is the reason why humanization, liberation and preferential option for the poor are used to explain the meaning and nature of mission. Thus churches were to witness God in six continents declaring the whole world as mission field and this marked the end of the view that mission was an enterprise of the Euro-American churches.

For our purpose, we employ Stephen B. Bevans’ contextual theological models instead of traditional exclusive paradigm because models are complementary. Moreover, contextual theological models critiques the old paradigms and at the same time need to construct new models based on the reality of the time and the socio-cultural factors directed by a new vision. This vision was formed by the revival as explained in chapter two. These new theological models can consist of old conversion and new type of conversion as synthesis is the guiding principle of contextual models.

In response to the complex situation of the Maras where identity crisis, economic dependency, ecological crisis and social injustice become the theological agenda, the concern is to integrate both social transformation and enculturation of the Christian gospel. Since no single paradigm is perfectly adequate for the construction of theology, a theologian may be using two different models depending on the situation. It is these concerns which compel the author to combine the synthetic and postcolonial models both of which take the culture of the Mara seriously and at the same time emphasize social transformation and openness to a change for the good. The choice of these models in no way means that all other models are irrelevant for the Maras. We need the older paradigm in order to appreciate the scope of the present challenge and to be able really to understand the world today and the Christian response to its predicament. We should also be aware of the fact that there is no rigid boundary between various models. So, in future we may also use a new model which is concern to build up new relationships with people of other faiths in a postcolonial and pluralistic society.[3]

1.      Mission History of the MEC of Myanmar and the ECM of India

The evangelistic and missionary concern of the Maras has been evident since the formation of the Mara Church in 1907. Following the first Mara Christians took upon themselves the task of evangelising their fellow Maras. All believers, including new converts were enthusiastic about telling any person they came into contact with about their new found faith and experiences. The early mission of the Mara Church of Myanmar and India was carried out by the Christians who laid down their lives for the cause of the gospel.

1.1.Voluntary mission work

The earliest recorded gospel venture outside Maraland by members of the Mara Churches (ECM & MEC) came in 1966. On August 1^st 1966 A. Khôsa went to Myanmar as a missionary along with his family and settled Khumi tribe at Leisaih village and started preaching the Gospel of Jesus Christ among these people those who had never heard the good news before. The following year 1967, seven missionaries were sent to Rakhine State, Myanmar to do mission work among the people who live in darkness and a separate Mission Committee (Board) was formed by the Church in the same year. Year after year the Mara Church (ECM & MEC) sent missionaries to outside of the Maraland for the sake of the gospel. Individuals and families went as voluntary missionaries and this was followed by the youth groups and the women’s wings of the Mara Church, who gave support to mission and evangelism work. More volunteers raised support which was channelled through the office of the Mara Church. This brief account shows very clearly that the Mara Christians were imbued with the missionary spirit from the earliest beginnings of the church in Maraland.

1.2.Mission as an integral activity of the Mara Church

It will be recalled that the missionary movement in the west started with missionary societies, which were organised mostly among different denominations and that the churches gradually became aware that mission was their primary task. Likewise the Mara Church was constituted as an Assembly and the Assembly decided to launch mission work among the Matu, Meu, lemrochin and Khumi people in Rakhine State, Myanmar. The Assembly searched for more mission fields to work during the subsequent years and considerations went as far

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[1] Bosch, Transforming Mission, 366.

[2] Stephen B. Bevans, Models of Contextual Theology (New York: Orbis Books, 2002).

[3] S.J. Samartha, ‘Dialogue in a Religiously Pluralistic Society’ in Israel Selvanayagam, ed., The Multi-Faith Context of India: Resources and Challenges for Christians (Bangalore: Board of Theological Text book Programme of South Asia, 1994), 6.