History of Shan Churches in Burma 1861-2001 - Khamkoo

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Baptist mission among the Shan 40 make a direct onset and by dint of patience and persistent industry they found the way into its hidden treasures. Without the suggestions of a pioneer, without grammar, without dictionary, with nothing but their own eyes, ears and tongues and aided by the eyes, ears and tongues of native teachers, they went to work by adding sign to sign and sound to sound, moved slowly but a towards their destination. At the end of six months they could see that progress had been made. At the end of a year they had advanced so far that they were sure of complete success. 13 Shan teacher refused to teach Cushing relied heavily on Shan teacher who would teach him Shan language and Shan literature. But after eleven months Shan teacher was frightened away by Burmese Buddhist priests. Suddenly he ceased helping and sent word to Cushing that he should fall into hell if he taught him any longer. Previously he had related a dream to Cushing that a Phe (spirit), which was the guardian of his family, came to him in a dream, telling him that if he aided Cushing he would certainly fall into hell. The teacher had a sore eye at the time. This, the Buddhist priest said, was a sign, which the Phe had sent. The poor man was sincere in this account but mistook the dream of his disturbed mind for supernatural revelations. Cushing said, “I have this comfort that the man knows the way of salvation fully. He could write as good a prayer as any of the Shan Christians. Knowing the truth he cannot run away from it. Wherever he goes his mind must carry it. I pray that it may trouble him until he is willing to find peace in Jesus only.” 14 Some tracts had been translated during the year. Two “Catechism” and the “Call,” had been printed and a third “Catechism” and “View of the Christian Religion,” was passing to the press in 1867. First visit to Shan country Cushing entered courageously into the difficult and dangerous task of visiting the people in their homes and carrying to them the knowledge of the Christian religion, with Toungoo as his headquarters, extending his tours farther and farther into the wild and untraversed country inhabited by the Shan. It was necessary to obtain royal pass in order to travel to Shan country. The royal pass could only be obtained from Burman King in Mandalay. In 1867 Cushing and Rose spent three weeks in Mandalay to get royal pass. The pass was written on a narrow strip of palm leaf about four feet long and carried in a bamboo covered with a red cloth. The very sight of that red-cloth-covered bamboo was enough to secure the respect of the people. The royal pass was even more important than anticipated. It was simply indispensable to their success. Without a pass they could not have traveled through the country, they would not have been allowed to preach and give tract. In November 1867 Cushing and Rev. Rose make tour of Shan States via Bhamo seeking a new base of operations for Shan Mission and test practicability of establishing a station for the Burman, even though they were assigned for the Shan they also looked for opportunity of working among the other people. They carried no large books but had one pony loaded entirely with a good assortment of tracts. The number of Shan who could read Burmese was comparatively small but the number of Shan who could speak and understand Burmese was large. They journeyed through ten Shan States. They were always respectfully and kindly received by Shan SaoPha. Rev. Rose reported, “We felt the utmost freedom on all these occasions and with all the simplicity and plainness we could try to make known the true God and Savior and the one only way of escape from sin and hell and arriving at the peaceful land of sinless immortality. Never once we were insulated or treated rudely. The people listened with attention and treated us with respect and often with kindness. Objections would sometimes be raised mostly by Burman officials, messengers or others. These Burman would often ask questions, raise objections, or jump into an argument, as much for the purpose of displaying, before the Shan courts, their stock of sacred Gaudama lore as for defending 13 The Shan Mission by Rev. J.N. Cushing, D.D. Boston, American Baptist Missionary Union, 1893, p12 14 Letter From Mr. Cushing, May 28, 1868. Toungoo. The Missionary Magazine, Vol. XLVIII, November 1868, No. XI, p418
Baptist mission among the Shan 41 Gaudama’s religion. But the success of these self-complacent gentlemen was such as to render them quiet after a few brief encounters.” 15 No Christian teachers had ever gone through this country before. Shan people for the first time had heard of the Eternal God. Many hundreds of tracts making known Christ the Savior are scattered all along and hundreds had been carried to towns and cities far away from the road they traveled. In 1868 Cushing crossed the mountains to MoByai and was kindly received by SaoPha, but having received partial sunstroke, he was carried back on a lifter by Padoungs, furnished by the MoByai prince. In early 1869, Cushing accompanied by his wife made another trip to the Shanland. Passing northward into upper Burma as far as Yemèthin, and then turning eastward across the mountain ranges, they visited MuongNai, the largest Shan town west of the Salwen and the headquarters of the Burman military occupation. As this was the first visit of a white lady to that region, native curiosity and attention were excessive. In November 1869, Mr. and Mrs. Cushing started a five months journey from Toungoo to Shanland again. Revisiting MuongNai, they went northeasterly, crossed the Salwen, and by a route hitherto untraversed by a white person, reached KengTung, which was the capital of a large principality, situated a short distance from the borders of Yunnan. At KengTung they were received with unusual cordiality by the Shan prince and princess, who were persons of great intelligence, and were desirous of more frequent intercourse and trade with foreigners. Wherever they went the people gathered around them and many listened attentively to the story of the cross. Several thousand tracts were distributed and seed sown. They returned to Toungoo in April 1870 after five months of travel. Shan work continued in Rangoon In March 1871, Cushing moved to Rangoon and established the headquarters of his work till the way into the Shan country may be opened. In the vicinity of Rangoon, large numbers of Shan were found, their villages being scattered here and there around Rangoon. Many Chinese-Shan (Dai Nua) had settled down there. Cushing and his native assistants had repeatedly visited the Shan villages and some interesting cases of inquiry had occurred. Two had been baptized. (Some Shan villages still exist around Rangoon area until today.) During four months of the rainy season a small school was taught under the care of Mrs. Cushing. The attendance was irregular, varying from nine up to twenty and more, the irregularity being occasioned by the opposition of Shan Buddhist priests, who intimidated the children and their parents. Two of the pupils gave evidence of having become disciples of Christ. Cushing continued with unabated enthusiasm in the study of the Shan language and the preparation of elementary works. Two additional Shan tracts and a spelling book had been printed during the rains. The gospel of Matthew in Shan was printed in 1872. From time to time many of the Shan villages in the vicinity of Rangoon were visited and a few were Baptized. Rev. and Mrs. Cushing returned to America in 1874, on account of broken health, and again returned to Burma in October 1876. After returning from America Cushing visited Toungoo and Bhamo. Cushing arrived Bhamo on December 22, 1876. In January 1880, Rev. and Mrs. Cushing again took up their residence at Rangoon to be near the printing press, but Mrs. Cushing’s serious ill health compelled her to return to America in July. Bhamo Mission Station Bhamo was first visited by Rev. A. Talor Rose in March 1868. Even though Cushing joined Rose on the first mission trip to the north, Cushing could not get to Bhamo but returned to Toungoo after three months trip leaving Rose to continue to Bhamo. For the first time Cushing arrived Bhamo on December 22, 1876 after returning from America in October 1876. He was very interested in Bhamo work and proposed to remain in Bhamo till a new 15 Letter from Mr. Rose, The Missionary Magazine, Vol. XLVIII, November 1868, No. XI, p27
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I HISTORY OF SHAN CHURCHES IN BURMA
Page 3 and 4: III Preface Praise be to God our He
Page 5 and 6: V Contents Page Preface Introductio
Page 7 and 8: Mission Fields In Shan States 44 Th
Page 9 and 10: IX School 99 Church 99 Seven Servic
Page 11 and 12: XI Identification 161 Building Chur
Page 13 and 14: XIII CHAPTER SEVEN 270 CONCLUSION E
Page 15 and 16: Shan people and their culture 1 CHA
Page 17 and 18: Shan people and their culture 3 The
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Page 21 and 22: Shan people and their culture 7 Sig
Page 23 and 24: Shan people and their culture 9 lan
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Page 27 and 28: Shan people and their culture 13 Th
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Page 41 and 42: Shan people and their culture 27 Th
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Baptist mission among the Shan 91 E
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Challenges in twenty-first century
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Twenty-first century Shan mission p
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Shan Bible, Hymnbook, Radio, Litera
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Analysis 191 1. Workers in The Harv
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Analysis 193 not enter into ministr
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Analysis 195 members to become Chri
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Analysis 197 work. Some even do not
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Analysis 199 custom, but purer in m
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Analysis 201 Dr. Henderson reported
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Analysis 203 thanks offering of ric
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Analysis 205 attendant at the Shan
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Analysis 207 2 Timothy 2:15-16 Do y
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Analysis 209 As reported in August
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Analysis 211 Acts 8:36-38 As they t
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Analysis 213 had built other hospit
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Analysis 215 10. Special Music (Cho
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Analysis 217 zayat. My house, being
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Analysis 219 requested to give the
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Analysis 221 evangelistic rally at
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Analysis 223 made of brick. We spen
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Analysis 225 Christians” 93 Makin
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Analysis 227 20. Religion of Poor a
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Analysis 229 Present When we talk a
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Analysis 231 22. Language and Liter
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Analysis 233 5. Government policy.
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Analysis 235 used Church money to d
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Analysis 237 25. Mission is Mandato
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Analysis 239 Present In village set
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Analysis 241 work yet no noble trut
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Analysis 243 building, the other Ch
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Analysis 245 Psalms 89:7 In the cou
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Analysis 247 is a hero who comes ou
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Analysis 249 seen some leaders only
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Analysis 251 36. Understanding Past
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Analysis 253 of the monastery. They
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Analysis 255 Shan Churches. All of
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Analysis 257 In some Churches pasto
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Analysis 259 and sea to win a singl
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Analysis 261 Some Churches don’t
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Analysis 263 Pentecostal, Charismat
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Analysis 265 13. Victory over death
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Analysis 267 formal application on
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Analysis 269 Thank God for His wond
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Conclusion 271 Northern Shan State
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Conclusion 273 Luke 9:1-2 When Jesu
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Appendix 275 APPENDIX BIOGRAPHY Mos
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Appendix 277 evangelization by freq
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Appendix 279 Kham Maung Born of U N
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Appendix 281 Sai Stephen On July 12
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Appendix 283 Corresponding Letters
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Appendix 285 Letter from Dr. Sai Ht
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Appendix 287 2. Establish a new “
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Appendix 289 progressing. Some memb
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Appendix 291 Letter from U Kyaw Hla
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Appendix 293 3. Abandon the misunde
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Appendix 295 (Sai Nyunt Tha told me
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Appendix 297 Letter from Rev. David
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Appendix 299 money in the future. R
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Appendix 301 Letter from Rev. Sai N
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Appendix 303 successful if we can g
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Appendix 305 Letter from Dr. Sai Ht
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Appendix 307 2. Office 2,255 Kyat 3
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Appendix 309 (1993-1995) Letter fro
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Appendix 311 2. The price of the bo
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Appendix 313 Report on Income and E
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Appendix 315 3. For 1994 I have rec
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Appendix 317 (5) In June, preached
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Appendix 319 (1996-1998) Letter fro
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Appendix 321 I am very grateful to
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Appendix 323 Letter from Rev. Sai S
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Appendix 325 Expenditure (I) Local
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Appendix 327 Gospel tracts: Dr. Sai
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Appendix 329 2001 I wish we may hav
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Appendix 331 The Receipts and Payme
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Appendix 333 base on mutual trust a
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Appendix 335 Thank you for having c
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Appendix 337 I have sent Rev. Sai T
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Appendix 339 working around KengTun
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Appendix 341 will be responsible fo
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Appendix 343 year. Support will be
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Appendix 345 2. New believers Durin
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Appendix 347 We have no training du
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Appendix 349 the footsoldiers and C
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Appendix 351 Meals K 400 each x14x6
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Appendix 353 times therefore missed
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Appendix 355 Fax from Rev. Sai Step
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Appendix 357 E-mail letter to Rev.
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Appendix 359 691,200 518,400 518,40
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Appendix 361 Doctor gave him treatm
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Appendix 363 Myanmar beyond the Sha
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Appendix 365 2. To improve Shan Gos
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Appendix 367 Only Myanmar nationals
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Appendix 369 In retrospect, Dr. Sai
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Appendix 371 Century Shan Mission P
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Appendix 373 November 1989, by givi
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Appendix 375 Kyat (about US 10 cent
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Appendix 377 Kham have received tra
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Appendix 379 Many of the participan
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Appendix 381 learned that my two fr
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Appendix 383 Asian Report May/June
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Appendix 385 Asian Report January/F
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Appendix 387 Bible all the time, ev
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Appendix 389 Report from Malaysia T
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Appendix 391 the next day. However
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Appendix 393 Sao Noi gives his pers
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Appendix 395 Foreign and other nati
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Appendix 397 Rev. Moses Homan Bixby
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References and sources 399 Referenc
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Index 401 INDEX 21st Century…69,
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Index 403 Gibbens………52, 54, 7
Page 419 and 420:
Index 405 NamKham……46, 47, 48,
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Index 407 TaChiLeik……68, 69, 74
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History of Shan Churches in Burma 1861-2001 - Khamkoo

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