Professional Documents
Culture Documents
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JANUARY/FEBRUARY 2012
IN THIS ISSUE
Aliens and strangers: the plight of Christian refugees Equipping the Church: new series on key Christian teachings Young Christians become self-sufficient in Central Asia
Cry Aloud
On
16 October 2011 an Egyptian Christian schoolboy was beaten to death by some of his Muslim classmates, apparently at the instigation of a Muslim teacher at his school in Mallawi, Minya province. Like most Egyptian Christians, Ayman Nabil Labib (17) had a cross tattooed on his wrist. On that day, the teacher had asked him to cover it up, but Ayman instead revealed that he wore another cross around his neck under his shirt. The infuriated teacher is reported to have incited the other boys to attack their fellow student. By the time an ambulance arrived, Ayman was dead. Egyptian police arrested and charged the two students, but not the teacher or any other member of the school staff. Only three witnesses have come forward to make statements to the police. The parents of the other students are reported to be afraid of what the school might do to their sons if they made statements, as well as being afraid of the families of the two boys who have been arrested. Barely three weeks earlier, a Pakistani Christian schoolgirl also faced a life-threatening situation, simply because of a spelling mistake. On 22 September Faryal Bhatti (13), a pupil at Sir Syed Girls High School in Havelian, Khyber Pakhtunkhwa province, was reprimanded and beaten by her teacher because she had misplaced a single dot in a word while answering a question on a poem about Muhammad. Her accidental slip turned the word naat, which refers to praise of Muhammad, into lanaat, which means curse. As news of the incident spread, Muslim protestors called for Faryal to be punished for her blasphemy. According to Section 295-C of the Pakistan Penal Code, the crime of defiling the name of Muhammad carries a mandatory death sentence. Faryal was expelled from her school, and she and her family have fled the area. These shocking incidents cause us to rage against the violence and injustice meted out to innocent Christian youngsters. And they are but two examples of what our Christian brothers and sisters have to endure in so many parts of the world. At the start of a new year, let us resolve to speak out for them. How can we be silent when such injustices are occurring? We must cry aloud for justice. This new year brings with it both hope and foreboding. We believe in the Lord of history who holds this world in His hands, and thus we can face the new year with confidence. But also we see a rising tide of persecution, and we wonder what our fellow believers will be called to endure in the coming twelve months. A year ago, in January 2011, the Arab Spring was initiated by the self-immolation of a desperate young man in Tunisia. As events unfolded in the Middle East, I wrote of my concerns that the Arab Spring might become a Christian Autumn in the region, or even a Christian Winter. Sadly this has proved to be the case. Libya, freed from Gaddafis tyranny, is moving rapidly to become an Islamic state. On 22 October, Mustafa Abdel Jalil, the leader of the Transitional National Council, emphasised the central role Islam will play in the new Libya: We are an Islamic country. We take the Islamic religion as the core of our new government. The constitution will be based on our Islamic religion. Jalilis statement was greeted with approving cries of Allahu Akbar (god is great). He also said that laws contradicting sharia would be nullified, and specified that polygamy would be legalised. Tunisia has already voted in an Islamist party, Ennahda, and it seems virtually certain that the Muslim Brotherhood will gain political power in Egypt when elections are held (due soon after the time of writing). The Iranian view of the upheavals in the Middle East, as not an Arab Spring but an Islamic Awakening, certainly seems to have been justified. The rise of Islamism across the Middle East, and indeed the rest of the world, is accelerating. And Christians are caught in its wake. However, the West seems to have little concern for the plight of Christian minorities. The catastrophe of post-war Iraq and its horrendous
effects on Iraqi Christians may well be replicated for the UK, stood against the oppression of in Syria this year. The tragedy of a tiny and Bosnian Muslims by the Serbs and also addressed beleaguered Christian population in Afghanistan, the discrimination and racism of British society with their even smaller refugee communities in directed towards Muslims and ethnic minorities. Islamabad and New Delhi, has gained neither Now we must cry aloud again, for the needs and international attention nor any kind of protection rights of our Christian brothers and sisters. by the West or NATO. Worse still, Western Barnabas Fund was much criticised last countries at this time are unwilling to give asylum year for speaking out on behalf of vulnerable and to these small groups marginalised Christian of Afghan Christians. minorities who cannot Long ago, speak for themselves. another innocent But we will not be and faithful believer silenced, whether by made a passionate fellow Christians, by Islamists or by plea for justice. Jobs words come to us with governments. devastating force, John Wycliffe, ringing down the the 14th century (Job 19:7, KJV). centuries. I cry out English preacher who of wrong, but I am not heard: I cry aloud, but suffered great persecution for his initiative to there is no judgment (Job 19:7, KJV). This is the translate the Bible into English, anticipated that experience of so many Christians today who live he might die a painful martyrs death but said, in conditions where their cries cannot be heard. What! Should I be silent? Never! Let the blow But we who live in Western democracies fall; I await its coming. We at Barnabas Fund will continue to cry will be heard if we cry out courageously and persistently. So we cannot be silent in the face aloud, whatever the cost, remembering Jobs of injustice against anyone. We must not be glorious affirmation of hope in the midst of his silent. For to be silent is to acquiesce in violence, suffering: I know that my redeemer liveth, and injustice and unrighteousness. that he shall stand at the latter day upon the earth In the 1990s I, together with the late (Job 19:25, KJV). Sheikh Zaki Badawi, the senior Muslim leader
I cry out of wrong, but I am not heard: I cry aloud, but there is no judgment
Contents
The paper used in this publication comes from sustainable forests and can be 100% recycled
To guard the safety of Christians in hostile environments, names may have been changed or omitted. Thank you for your understanding. Front cover: Christian women in Kenya receive emergency food aid from Barnabas (Source: Robin Wyatt) Unless otherwise stated, Scripture quotations are taken from the New International Version. Every effort has been made to trace copyright holders and obtain permission for stories and images used in this publication. Barnabas Fund apologises for any errors or omissions and will be grateful for any further information regarding copyright. Barnabas Fund 2012
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Resources The growth of Islam in the UK; the dangers faced by converts to Christ
PULL -OUT
Equipping the Church What does the Bible say about itself?
In Touch Supporting Barnabas Fund by text or when shopping online Learning from the Persecuted Church Iraqi pastor standing firm for Christ in jail
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COMPASSION IN ACTION
how barnabas
(US$112,225; 81,525)
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Nine Bible school graduates are now bringing the Gospel to many regions of Senegal
Play-time during a celebration at the newly-opened school for disabled Christian children
Just as Paul worked as a tentmaker while bringing the Gospel to others, nine recent Bible school graduates in Senegal received a solid ninemonth Biblical grounding last year, while at the same time learning a practical skill to support themselves in their ministry. This was all made possible through funding from Barnabas. Every weekday from 8.00 to 13.00 they immersed themselves in theological training. In the afternoons they each learnt a skill such as farming, baking and breeding livestock. The nine graduates are now doing a three-month ministry placement in different areas of Senegal. Their mission field is enormous, because the overwhelming majority of people in Senegal are Muslim. Our project partner reports that they are doing an excellent job.
A pristine, white building in the middle of a garbage city in Cairo, Egypt, is now almost complete, built with support from Barnabas Fund. It has already started to function as a school for children with learning and physical disabilities. Twenty-four disabled children have recently started attending the school in the three completed classrooms. More will join them once the other classrooms are finished. The school is tailored to the childrens special needs with separate rooms equipped for IQ testing, speech therapy and physical therapy. One of the eight floors will be reserved for vocational training, so that the children can learn trades to support themselves, at least partially, when they are older. In total Barnabas Fund has now supported the school with 230,115 (US$368,310; 267,640).
Two brave Pakistani Christians drove a van full of Christian books through remote areas of Pakistan for three months last year, selling the literature along the way. Many people were able to buy books which they would not have been able to do if our book-van had not gone to these areas, their ministry leader wrote to us. Barnabas Fund paid for the books and maintenance of the van for one year. Also with our help Wayne Grudems popular Systematic Theology: An is being translated and printed into Urdu.
is helping
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COMPASSION IN ACTION
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A simple gift can transform a desperate situation into one of hope and joy. Thank you for making it possible for us to help persecuted Christians around the world. You are sending them the clear message that their Christian brothers and sisters have remembered them in their time of need. Please pray as you read.
(US$625,829; 455,894)
Newly-built house for a Christian family in Orissa Thanks to surgery a church worker in Azerbaijan can continue to be a blessing to children through her ministry
How did you live in this situation? How did you survive? I answered that God saved me.
A young childrens ministry worker in Azerbaijan successfully underwent an urgent operation for removing exceptionally large benign tumours from her womb, thanks to Barnabas. The tumours were so large that he doctors were amazed that she survived the operation. During her seven days of recovery in the hospital she continually witnessed about Jesus and how she herself left Islam to follow Christ. When she gave copies of the Jesus film and Christian cartoons to patients and nurses, others came to her bedside asking for the films for themselves and their relatives. By the end of her treatment she had given away 130 Christian DVDs. Her steadfast faith shines through when she adds,
A young Christian family from Orissa are so happy with their newly-built home (see photo above), built with a grant from Barnabas of 755 (US$1,195; 885). Their joy is clear to see as they talk with one of our project partners. This young family has been in desperate straits for years, as have thousands of other Christians from Orissa whose homes were destroyed during anti-Christian riots in 2007 and 2008. I want to give the best for my children; in the past they often got sick due to poor housing condition, says the mother. With the help of Barnabas many Christians in Orissa now have their own home, a place from which to restart their lives. I thank God and you for providing us this house, she concludes.
Project reference 21-723
When people asked me, What do you do now? You cant marry or have children, I answer them that if God thought it was needed He would save it. If He needs me to marry, He will do this and if He needs me to have children He will do this miracle too!
COMPASSION IN ACTION
bringing hope,
Young Christians become self-sufficient in Tajikistan
I have always wanted to open a business in the village of providing computer services. We do not have such a business in the village. I heard about the training from a friend in our church and decided to take training. I bought a printer, found a seat and started a business. At the moment, it brings me some income.
Dilafruz, course participant How do you start your own small business? Scores of young Christians in Tajikistan were eager to learn and find their way out of poverty when the opportunity arose to take a five-day course in their local church. Through the support of Barnabas Fund nine of these courses took place last year, involving 117 students. The 16- to 35-year-olds learned about the importance of financial planning and how to make a business plan. plan received a loan from their church. They started small businesses, including selling watermelons, washing cars, and repairing electrical household appliances. All are doing well and are paying back their loans over time. Shahzoda is one of those who received a loan. She loved her work as a seamstress but did not have the means to buy her own sewing machine. After completing the course, she could buy the sewing machine for starting her own business.
Young Christians in Tajikistan learn how to become self-sufficient in their povertystricken country
(US$4,188, 3,106)
I am now taking orders from home. It is very convenient and safe. My business is going very well today. Shahzoda
transforming lives
Feeding starving Christians in East Africa
We are witnessing the manna from heaven.
Our project partners continue to work around the clock to bring food to hungry Christians in East Africa. More than 82,000 Christians have been helped (at the time of writing) in drought-affected areas of Djibouti, Ethiopia, Kenya, Sudan, Tanzania and Uganda, all made possible through generous donations from our supporters. Often the food arrived just in time. Many times Christians receiving aid told our project partners that they had completely run out of food and were close to desperation. When they then received the bags of food, they cried with joy and relief. At a huge refugee camp in Kenya the small Christian minority tended to be overlooked when aid from other agencies was handed out. In these situations help from Barnabas Fund can be a lifeline for Christians. We are helping 630 Christian families there. Each family received emergency packs consisting of five 5 kg of rice, 5 kg of beans, 1 kg of sugar, and three litres of cooking oil. A Muslim truck driver who had been hired by the refugee camp leaders to help our partners transfer the food, was touched to see Christians giving food to their fellow believers. Getting the food to the locations is often timeconsuming and difficult. When arriving at a distribution point in Kenya, Christian women greeted the truck with hands raised and singing joyfully while walking alongside the vehicle. There was a time of worship before the food was handed out, enough food to last each Christian family for five months.
COMPASSION IN ACTION
(US$1,537,684, 1,116,402)
Children under the age of five are a very vulnerable group when famine strikes. That is why one of our Kenyan partners set up a programme especially for those little ones by providing them daily with a nutrientrich porridge. Two women volunteered to make the porridge daily for a group of children registered at a particular church in Kenya. They had planned to feed 100 children daily, but each week more children showed up, forcing up the number to 230 children. Every morning the meal was scheduled for 10.00. But at 7.00, three hours too early, the children were already pouring in and queuing up with bowls and cups in their hands. Many of them had not had an evening meal the night before. Our project partner commented that the need is frightening but we are prepared to tackle it.
NEWSDESK
Solo, Central Java, where the church attack took place (Source: CC BY-NC-SA 2.0 by Dillan K)
CHrISTIAN MArTYrED
Christian man killed by Islamic militants was found in the Bakool region of south-western Somalia on 2 September. Juma Nuradin Kamil was killed by the terrorist group al-Shabaab and his severed head put on his chest. Al-Shabaab, a terrorist group linked to al-Qaeda that controls most of southern Somalia, wages war against enemies of Islam. The group imposes an extremely strict version of sharia, and in all versions of sharia law, death is the penalty prescribed for adult male apostates from Islam. Somalia is almost 100% Muslim, and the small number of Christians, all converts from Islam, are extremely vulnerable. Many Somali Christians have been martyred by Islamic militants in recent years.
...heavy gunfire had prevented church leaders and worshippers from attending church...
of religious freedom under President Assads regime. Christians, who comprise around 10% of the population, have mostly stayed away from the protests despite pressure to join the uprising. They are fearful of what may replace the government as Islamists gain increasing influence over the demonstrations. A number of Christians have been killed and, burned down, indicating growing anti-Christian hostility. Until last year, Syria had had a long record of peaceful relations between Muslims and Christians. On 30 October, Syrian President Bashar al-Assad warned of an earthquake if the West intervenes in his country, saying that involvement risked turning Syria into another Afghanistan. formally issued in November 2010. The referral is likely further to delay the issuing of a written verdict, which had been expected within a week of Nadarkhanis latest court hearing in Rasht at the end of September. At that trial, the father of two was asked on three separate occasions to renounce his faith in
pastor Youcef Nadarkhani has been referred to the countrys Supreme Leader, the ultimate political and religious authority in Iran. Ayatollah Ali Hosseini Khamenei will now determine the outcome for Nadarkhani, who has been appealing against his death sentence for apostasy, which was
NEWSDESK violence between 1999 and 2002 by down or demolished by the authorities protests from radical Muslim groups. One recent example of Islamic extremists against Christians, in Indonesia since the start of 2010, including in some areas a full-scale often following pressure from Islamist discrimination by the authorities is the campaign of ethnic cleansing. In groups, according to the Jakarta treatment of GKI Yasmin Church in Central Sulawesi and the Maluku Christian Communication Forum Bogor, West Java. The congregation Islands hundreds of churches and (FKKJ). has been holding services on the thousands of homes were street in front of its halfEveryone was screaming. I saw destroyed; according to constructed church since its fiery sparks and, near the entrance, some estimates 30,000 building permit was revoked a man dead on the ground... Christians were killed and in 2008. Bogor city chiefs, about half a million driven out. The official reasons given for spearheaded by the mayor, have Islamist groups intent on the closures were that the buildings refused to comply with a Supreme eliminating Christianity from Indonesia were being used as places of Court order issued in December 2010 and bringing the whole country under worship without a licence or without instructing that the church could be the rule of sharia law have been the minimum required number of 60 reopened. The mayor has said that waging an aggressive and often worshippers. But, the FKKJ asks, churches should not be built on a violent campaign against Christians Why is this only applied to the street with an Islamic name; GKI over recent years. Churches Christian churches and not other Yasmin is situated on a road named frequently come under attack; more places of worship? In most cases, after an Islamic leader from West than 50 churches have been shut measures were taken following Java.
A peaceful protest by Christians against the destruction of a church in Egypt in September led to large-scale violence (Source: Omar Robert Hamilton, Flickr)
shot at, beaten and dragged through the streets; 25 people were confirmed dead and hundreds injured. In a bid to control reporting of the incident, the military forcibly closed at least two independent media outlets, while state television broadcast antiChristian statements and called
for people to take to the streets to protect the army. Although Muslims were among the aggressors, some were also reportedly present to defend the Christians from the security forces and to protest against the militarys continued hold on power. Calls were be overturned in keeping with Irans international agreements. The Iranian authorities appear to be trying various tactics, perhaps in response to sustained international pressure to overturn the death sentence and release Nadarkhani. In an apparent attempt to justify the penalty, fabricated charges were
levelled at him on 30 September by the deputy governor of Gilan province, where the trial took place; he said that the pastor was a rapist, an extortionist and a Zionist and was guilty of security-related crimes, adding, No one is executed in Iran for their choice of religion.
NEWSDESK
The attacks on Christians continue and the world remains totally silent. Its as if weve been swallowed up by the night. A Barnabas contact in Kirkuk
been strangled and shot. Another Christian, Bassam Eshoo (30), was shot dead by a group of unknown assailants in the restaurant where he worked in Mosul, on 2 October. These deaths came as three kidnapped Christians were released after the payment of a hefty ransom. Pertus Georges (60), Noweya on 30 September, having been held captive for just over a week. The killings and kidnappings followed a spate of attacks on churches in Kirkuk. In August 2011, five churches were targeted with bombs in the space of three weeks; two bombs exploded, damaging the church buildings.
Three Christians and their companion were taken hostage and released after payment of a ransom (Source: Emad Matti, ankawa.com)
...My wife was innocent and noble lady. She was working for our children.
Zubaida Bibi (35), a cleaner at a garment factory in East Karachi, was attacked by a Muslim co-worker on 12 October. She went into the bathrooms to clean the facilities and he followed at the scene. He was arrested at the factory after the management called the police. Zubaida leaves a husband and four children. Her husband Younas influential Muslims in Pakistan, and incidents are on the rise. They often go unreported, and if a case does reach the courts, the Muslim culprits often walk free.
Good News
IRAQ: In a rare piece of
good news, Christians in the Autonomous Region of Iraqi Kurdistan have been given two acres of land by the governor of the regional government in Dohuk to build a multi-purpose centre that will include a church, seminary, medical clinic and school. The Grace
10 BARNABAS AID JANUARY/FEBRUARY 2012
Baptist Cultural Centre will be built in the town of Simele, with the first phase of the facility scheduled to be completed next year.
In this issue of Barnabas Aid we are beginning a new series of pull-out supplements on some of the key teachings of the Christian faith.
The West now supports a huge range of different religions and philosophies. Christians face the demanding task of keeping on in our faith in the face of numerous alternatives, many of them openly hostile to orthodox Christianity. If we are to rise to the challenge of answering other views, we need a good working knowledge of the Bible and the Christian message. Like someone comparing an authentic painting with a forgery, it is only when we look closely at what is true that we can clearly discern what is not. These articles are intended to help us not only to understand our faith, but also to share it more effectively, especially with our Muslim neighbours and people of other religions or none. In setting out a Biblical view of these vital issues, we shall show how it differs from some other views and why the differences matter. A robust grasp of the Bibles teaching should help us to understand some of the disputes between Christians and others and respond to their objections to our faith. We begin by considering the Bibles view of itself.
Introduction Songs) record their thoughts on and reactions to His activity he Bible is the supreme authority in all matters of in their lives and circumstances. faith and practice in the lives of Christians. The Some of the OT consists of words attributed directly to second letter to Timothy says that All Scripture God, which He speaks to (and through) His servants. Much of is God-breathed and is useful for teaching, re- the legal material in Exodus to Deuteronomy is of this kind, buking, correcting and training in righteousness, and so is much of the prophetic literature (Isaiah to Malachi), so that all Gods people may be thoroughly equipped for every though many of these books also contain elements of story. good work (3:16-17, TNIV). A right understanding of what they also include the varied responses of Gods people (and the Bible is can also help us to share our faith more effectively. others) to His words. In this article we shall look at the Bibles view of itSo the OT contains words spoken by God to His people, self, and at how this relates to our mission among Muslims words that report events or express experiences in which He and others. makes Himself known, and words that convey the human responses to these divine disclosures. the ot records Gods revelation of Himself and so also reveals Him itself.
In the period covered by the Old Testament (OT), God reveals Himself in the history of His relationship with the people of Israel. His nature and character, His purpose and will, are all disclosed in the unfolding events and in His peoples responses to them, recounted especially in the Pentateuch (the first five books of the OT) and the historical books (Joshua to Esther). God also makes Himself known through the experience of His people. The OT wisdom and poetic books (Job to Song of
The New Testament (NT) writers see the whole OT as having its origin in God. They not only assert the divine source of those passages in which God speaks directly, such as the law of Moses or direct prophecies (e.g. Mark 7:10 or Acts 2:1721); they also assign the other kinds of writing to His hand. Thus in Matthew 19:5 the words of Genesis 2:24 are ascribed to God, even though in Genesis they are a narrators comment and not spoken directly by God.
II
Muslims also believe that the Quran is the supreme and final revelation of the god of Islam, which fulfils and supersedes all earlier ones. Although they revere the Bible, at least in theory, they see the Quran as going well beyond the Bibles teachings, adding new truth and commands to what their god has already revealed. So they believe that the Quran surpasses all the earlier Scriptures, and Christians who look only to the Bible as Gods Word fail to realise the fullness of divine revelation. this view does not do justice to the Bibles testimony about itself and about Christ. We have seen how the NT writers regard Christ as Gods supreme and final revelation to the world. The OT points to Him and is now to be interpreted in the light of His coming, and the NT writings derive their authority from Him. Second Timothy 3:17 also says that through Scripture Gods people are equipped for every good work. This statescripture cannot be broken Muslims believe that Jesus and some other Biblical figures are ment refers directly only to the OT, but it can also be applied prophets, and that the OT and NT are genuine revelations from to the NT by extension. It suggests that the Bible is not only the god of Islam. But since they also believe that the Quran is profitable for its God-given purpose, but also sufficient for final and perfect, they will dismiss any part of the Bible that that purpose; there is no need for God to disclose any truth contradicts it, claiming that the original Biblical manuscripts additional to what is in the Bible (though He does of course have been seriously corrupted and changed. For example, ref- interpret and apply Biblical truth for us through the Spirit). erences to Christs deity and divine sonship, and to His death so the whole Bible is Gods testimony to His ultimate by crucifixion, conflict with Quranic teaching and are therefore revelation of Himself in Christ, and it is a sufficient testimony. rejected. Thus in Islam the authority of Christian Scripture is This means that if the Bible needs to be superseded or added to, only relative, not absolute; Muslims believe that parts of it can as Muslims believe, then so also does Christ which means be set aside in light of the later and more authoritative Quran. in turn that He is not after all Gods supreme and final revelaIt is clear from the above survey of Biblical teaching tion. To diminish the Bible in the way that the Quran does is that this is not the Bibles view of itself. In Matthews Gospel to diminish Christ Himself. Jesus denounces those who make void the written Word of God (Matthew 15:6), and in John He declares that the Scripture cannot be broken (John 10:35). The authority of the OT The Muslim downgrading of the inspiration, authority and as defined in the nt, and by extension that of the nt itself, adequacy of the Bible is not true to the Bibles view of itself. does not allow parts of Scripture to be set aside or contradicted. Nor are similar attacks on the Bible by other religions and We have already seen how 2 Timothy 3:15-17 suggests ideologies. Understanding the Biblical teaching on this subject that God has made the Bible what He wants it to be to fulfil its will enable us to uphold the true nature of Scripture against divinely intended purpose, which is to lead people to salvation attack and help us to be faithful to its teaching. But even more and its associated lifestyle. For this purpose the Bible is all importantly, it will enable us to maintain the honour of the an entirely trustworthy statement of Gods self-revelation to Lord Jesus Christ, to whom Scripture bears witness and from humans. This is another reason why it should all be received whom it derives its character.
Fully equipped
Conclusion
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SPOTLIGHT
Refugee: someone who is outside his or her country of nationality or habitual residence; has a well-founded fear of persecution because of his/her race, religion, nationality, membership in a particular social group or political opinion; and is unable or unwilling to avail himself/herself of the protection of that country, or to return there, for fear of persecution (Article 1, 1951 UN Convention relating to the Status of Refugees). Asylum Seeker: The term given to the individual who is applying to be recognised as a refugee and given permission to remain in the country to which s/he has fled.
Internally Displaced Person (IDP): Individuals who are forcibly uprooted from their home because of persecution, conflict, or environmental reasons, but who do not leave their countrys borders. There is no international convention to protect these individuals, leaving them extremely vulnerable. Intervention depends on the will of the internal government and the capacity of aid agencies to assist. There may be as many as 27.5 million IDPs.
SPOTLIGHT The 1951 Convention and its subsequent 1967 Protocol are the only international agreements that cover the most important aspects of a refugees life. Countries that have signed either of these legal instruments are obliged to protect refugees and treat them according to internationally recognised standards. In April 2011, there were 147 signatories to the 1951 Convention, the 1967 Protocol or both, out of 195 countries in the world. Why Christians flee Christians are persecuted for their faith in many countries, and converts from Islam to Christianity often find themselves particularly targeted. They can experience harassment, social exclusion, violence and even death at the hands of family members, neighbours, employers or from the authorities. In these circumstances, Christians may have little choice except to flee in the hope of leaving the persecution behind and finding a better life elsewhere. Sometimes it is safe for them to move to another part of their own country, but where it is not, they have to flee abroad. There can be other causes too: in Sudan, five million people from the South, mainly Christians, fled to the North and to surrounding countries during the civil war (1983-2005). The countries that have not signed up to the 1951 Convention or the 1967 Protocol (see map, right) are not required to accept refugees; many of these are Muslim-majority countries or notorious for their persecution of Christians. Suffering far from home When Christians enter a new country as refugees, they sometimes find themselves in worse conditions than those they left behind. Eritrea is regarded as one of the worst persecutors of Christians in the world, and many Eritrean Christians suffer at the hands of the brutal regime. Viewed as a threat to national unity because they give their ultimate allegiance to God and not to the state, they may be tortured for their faith and imprisoned in horrendous conditions. Every month hundreds of Eritrean Christians leave their homeland to escape this persecution and make the arduous 900-mile journey across the Sinai desert in Egypt, hoping to find safety and freedom in Israel. Some die along the way;
Parties to only the 1967 Protocol Non-members Some Eritrean Christians claim asylum in Egypt, but often their claim will not be processed and they will end up in prison. There they may be denied medical care and suffer malnutrition as a result of the meagre daily rations. Christians receive more severe treatment than Muslim
others are shot dead as they attempt to cross the Egypt-Israel border; others are taken hostage for ransom by Bedouin Muslim nomads; and those who are caught may be sent home to face the prospect of torture and death.
SPOTLIGHT prisoners because of their faith. In early November 2011, it was reported that more than 100 Eritrean Christians had been repeatedly beaten until they signed voluntary repatriation requests. The Eritrean refugees can suffer rape, sexual harassment, torture, beatings and even slavery. There is also evidence that traffickers have developed a lucrative sideline in harvesting organs and body parts for sale. There are currently 500-600 Eritrean prisoners in custody in Egypt and an estimated 100-200 in the hands of traffickers. Seeking refugee status Christian refugees may be thousands of miles from home, in a country that does not want them. They probably do not speak the local language, and they have no legal papers, so it is difficult for them to find homes or employment. Their only hope is to seek refugee status either through the UNHCR or through national systems such as that operated by the UK Border Authority. But this process can be long-winded, complicated and frustrating. People applying for refugee status have to establish that there is a reasonable possibility that the persecution they fear will actually happen if they are returned to their country of origin. Christians seeking refugee status may well meet this criterion but, because they are unable to express the facts clearly and persuasively, their applications are denied. Case workers and translators may intimidate applicants and introduce prejudice or bias into the process. This can be a particular problem for converts from Islam who are interviewed by Muslims. In one case, a young Christian man seeking refugee status in the UK was asked in an accusatory tone by the case worker at the detention centre, Why do you want to leave Islam? There can also be problems with converts being interviewed by non-Christians who try to ascertain whether their conversion is genuine, often with very irrelevant questions. Proper assistance for the applicant and expert advice for the decision-maker are rarely available even when the case has life or death consequences.
Do not oppress an alien; you yourselves know how it feels to be aliens, because you were aliens in Egypt. (Exodus 23:9).
UNHCR, The 1951 Convention relating to the Status of Refugees and its 1967 Protocol. Geneva: Department of international Protection, 2001 http://www.unhcr.org/pages/49c3646c1d.html
BARNABAS AID JANUARY/FEBRUARY 2012 13
BIBLICAL REFLECTION
Barnabas
a model for Barnabas Fund
Paul and Barnabas at Lystra by Nicolaes Pieterszoon Berchem (1650)
Sometimes people ask why our organisation is called Barnabas Fund. They probably know that Barnabas is a character in the New Testament, but they wonder what makes his name so suitable for an agency that brings hope and aid to persecuted Christians.
ne of our reasons for choosing the name is that the idea of Barnabas Fund was conceived at a conference held in Cyprus, and according to Acts 4:36 Barnabas was a native of that island. But the story of this enterprising and courageous figure has also been an inspiration and guide for our work from the beginning. with them and encouraging them to act upon it faithfully. Converts to Christianity today, especially those from a Muslim background, face many pressures, and sadly this sometimes includes the suspicion and even the hostility of their fellow-Christians. Barnabas Fund makes support and care for converts a cornerstone of our work, taking the risk of standing up for them when others prefer to look away. In this way we help to integrate them into the body of Christ and enable them to flourish in His service.
Generous giving
Most of what the Bible has to say about Barnabas is found in the Acts of the Apostles. Luke tells us that originally he was called Joseph, and that Barnabas was a name given to him by the apostles (Acts 4:36). It is sometimes translated son of consolation (like its nearest Old Testament equivalent, Nehemiah, which means one who brings comfort), but a more common rendering is son of encouragement / exhortation. The Semitic name could also be understood as son of prophecy, which may suggest that Barnabas ministry of exhortation reflects the Old Testament prophetic pattern. At Barnabas Fund we are committed not only to comforting Christians who suffer because of their faith, but also to strengthening their ability and resolve to persevere in the face of their trials. Like Barnabas, we seek to exhort them all to remain true to the Lord with all their hearts (Acts 11:23). We aim to exercise this ministry prophetically, discerning and sharing the word of the Lord
Barnabas first appears in Acts selling a field that belongs to him and donating the proceeds to the Jerusalem church (Acts 4:36). In giving his resources to meet the needs of other Christians he is an example of the sharing and generosity that marks the first Christian community and that demonstrates the power and grace of God at work among them. Barnabas Fund provides a channel for other generous Christians to share their resources with their needy brothers and sisters. The remarkable and moving response of our supporters to the plight of persecuted believers is a powerful testimony to the transforming love of God within the worldwide Church, as those who have more give sacrificially to help those who have less.
International ministry
Convert care
After the former persecutor Saul is converted, he tries to join the church in Jerusalem, but the disciples are afraid of him. So Barnabas brings him to the apostles and describes what happened to him on the road to Damascus and his bold preaching there. By taking the risk of supporting and caring for a new convert, he overcomes the believers suspicions, and Saul is included in their fellowship and ministry (Acts 9:26-31).
When the church in Jerusalem hears about the thriving Christian mission among Gentiles in Antioch, they send Barnabas to visit them. Because he is a good man, full of the Holy Spirit and faith, he rejoices to see Gods grace at work and encourages the new Christians; many more are added to their number. He then goes to fetch Saul from Tarsus, and they share in ministry in Antioch (Acts 11:19-26). Antioch was a multi-racial and multi-cultural city, and the list of the churchs prophets and teachers in Acts 13:1 suggests that it was an international community without distinction of race or culture. In all that we do, Barnabas Fund also tries to reflect the goodness of God through faith in Christ and dependence on the Spirit. We rejoice to see the many powerful signs of Gods grace at work among the persecuted churches and aim to share in their upbuilding and growth. We help to enable
BIBLICAL REFLECTION their ministry and partner with them in it. And we provide support across national boundaries and without distinction. the Gentiles. Later they help to deliver to the churches the decision of the council that Gentile Christians need not be circumcised (Acts 15:1-35; cp. Galatians 2:1-10). solidarity with our suffering brothers and sisters, and we are privileged to work as partners with them and encourage their own ministry. Barnabas was prepared to risk even his life for the Name of the Lord Jesus (Acts 15:26), and his example calls us to lay down our lives in the service of His people.
Holistic mission
Barnabas is sent by the church in Antioch to Jerusalem to bring famine relief to the believers there (Acts 11:30; 12:25). He is then sent with Saul (Paul) on mission to Cyprus and various cities in Asia Minor (modern Turkey), where they proclaim the Gospel and establish churches (Acts 13 14). Thus his ministry is both practical and spiritual, and it may also have been selfsupporting (1 Corinthians 9:6). Like our namesake, Barnabas Fund seeks to meet both practical and spiritual needs. For example, we provide food for hungry Christians, supporting hundreds of needy families in countries where they are living in poverty as a result of natural disaster or persecution; and we support evangelists and church planters by contributing to their upkeep and supplying them with training and resources. Where congregations are very poor we also sponsor small business projects to encourage church leaders to be selfsufficient.
Barnabas Fund too is called to stand for the truth. We provide a voice for persecuted Christians, telling the unknown story of their plight to those with power to make a difference.
We tackle persecution at its root by explaining those aspects of non-Christian religions and ideologies that result in the oppression of Christian minorities. And we witness to the love of God in Christ and seek to build His Kingdom.
A great example
Barnabas is not a perfect or complete example for Barnabas Fund. Paul says that he was led astray by the hypocrisy of Jewish Christians in Antioch who separated themselves from table-fellowship with Gentile believers (Galatians 2:11-14), which suggests there may have been more to the breach between them than a disagreement over Mark. And not every aspect of our work is modelled, consciously or otherwise, on the Biblical story of Barnabas. Yet Barnabas is still a great example for us. His godly and righteous character issues in a lifestyle and ministry that meet the needs of Christs body in numerous ways, and that support and build it up in the face of great pressure. His humility and openness before God and His calling are essential to the fruitful Christian ministry that we seek to exercise. In following the pattern of Barnabas we also begin to fulfil our Lords call for us to love one another as He has loved us, and also to address the plight of our Christian family who suffer most for His sake. Barnabas may have his faults and limitations, but in Christ we have the perfect and complete example for our work.
Defending truth
Some Jewish Christians in the early Church believed that Gentile believers in Christ should become Jews by being circumcised. Barnabas joins Paul in disputing this view, which threatens both the integrity of the Gospel and the unity of the Church. They are sent from Antioch to discuss the issue with the leaders in Jerusalem, where they testify to Gods work through them among
After a further period of teaching and evangelism in Antioch, Barnabas is invited by Paul to join him in re-visiting the churches that they founded. But Barnabas wants to take John Mark (who may have been his cousin; Colossians 4:10), despite Mark having deserted them on their first mission. When Paul objects, their disagreement becomes so intense that they separate, and Barnabas goes to Cyprus with Mark while Paul leaves for Asia Minor (Acts 15:36-41). Barnabas Funds determination to stand up for the weak for Christians who suffer discrimination and harassment for their faith sometimes provokes a negative response, even from other Christians. But we are ready to accept disagreement and trouble in order to affirm our
(Other passages relating to Barnabas are 1 Corinthians 9:6; Galatians 2:1-14; Colossians 4:10; and the rest of Acts 13 15. If you have time, read these too and reflect on what the example of Barnabas could mean for you.)
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RESOURCES
This month we feature two books from Dr Patrick Sookhdeo, on the dangers faced by converts from Islam and the challenge of Islam to British society.
allegedly leaving Islam. But it is not only in Iran that Muslims who become Christians, or who leave Islam for other reasons, face serious penalties. All schools of sharia law specify the death sentence for adult male Muslims who choose to leave their faith. Most require the same punishment for women. The law creates powerful hostility towards apostates, so even where the death penalty is not written into the legal system, converts from Islam may still be attacked, beaten or murdered by zealous Muslims. But change is possible. This book has been written to raise awareness about Islams apostasy law and to promote the case for its abolition. Patrick Sookhdeo main Islamic beliefs and practices, figures and institutions, including the radical Islamist groups with their openly political agendas. The author shows how the development of British Islam is leading to the subtle but progressive Islamisation of national life, and he asks searching questions about how the authorities may be furthering this process. This invaluable study will give Christian readers a compelling overview of the current UK scene, and its insights are readily transferred to other countries with sizeable Muslim minorities. Isaac Publishing, paperback, 370 pp, offer price 10.49 including postage (RRP 10.99) To order these books, please visit www.barnabasfund.org/shop. Alternatively, please contact your nearest Barnabas Fund office (addresses on back cover). Cheques for the UK should be made payable to Barnabas Fund. sets out the Muslim teaching on apostasy from the Islamic sources; he looks at the debate about the apostasy law among Muslim scholars; and he describes how converts from Islam are treated in the world today. Some brave Muslim leaders are arguing that the apostasy law should be abandoned, so that people can leave Islam without fear of reprisals. Their voice will be strengthened by nonMuslims also calling for repeal of the law. Read this important book and join the movement for change! Isaac Publishing, paperback, 176 pp, offer price 8.99 including postage (RRP 8.99)
8.99
10.49
IN TOUCH
We are very grateful to Mr John Burgess from Esher Green Baptist Church, Surrey, who raised 120 for Barnabas Fund at his church weekend away. John offered to paint a series of half-hour watercolour portraits of some of his church friends during the free Saturday afternoon, and the time was spent in a concentrated flurry of posing and painting. John says,
There were one or two disasters and some moments of high stress, but overall I was quite pleased with the results and we had a lot of fun doing it.
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John took his inspiration from a holiday in the south of France, where in the evenings many stalls were laid out along the promenade and at one of these a lady was drawing portrait sketches.
At Barnabas Fund, we are constantly trying to freshen up our printed material. As you have been reading through this edition of Barnabas Aid, you will probably have noticed that weve made some significant changes to the design, layout and content of the magazine and prayer diary. We hope that you like our new design; please contact us if you would like to comment on the changes.
John Burgess (second from left) raised 120 for Barnabas Fund painting portraits at his church weekend away. His willing subjects included (l-r) Jean Osborn, Alison and Bruce Langford and Keith Kirby
Barnabas Fund is registe red with Everyclick.com , an award winning fundraisin g company for UK chari ties. Everyclick has a range of products that are desig ned to generate extra incom e for the charity at no co st to supporters. Search the web with Everyclick and donate money to Barnabas each time yo u search online, at no co st to you. Simply go to www.e veryclick.com and down load the Everyclick searchb ar. Shop with Give as yo u Live: thousands of sto res will donate money to Barna bas Fund through Every click when you shop online. Sign up, download and install Give as you Live, selec t Barnabas Fund and the n start shopping at your fav ourite online shops. Su pport Barnabas Fund for free without changing your online shopping habits.
Everyclick
Did you know you can help your persecuted Christian brothers and sisters wherever you are with our quick and easy SMS text donation service?
To donate 3 to the Barnabas General Fund, simply text the word Barnabas to 70007*. You will receive one confirmation message, charged at 3. Barnabas Fund will receive a minimum of 2.95 of each gift. Your donation is anonymous unless you Gift Aid it by accessing the link that will be sent to your phone (your standard data charges may apply). This is a great way to support Barnabas Fund, and your gift may be used in a variety of different ways. For example, a 3 donation using this method can provide anti-malarial protection for an impoverished Christian family in Niger; it can print 20 copies of He Died for You, an evangelistic book in the Uzbek language for believers in Russia; or it can supply two weeks yeast for a Christian-run bakery in North Korea. For help please contact the Pewsey office (address on back cover) or visit www.barnabasfund.org/terms.
*Messages charged at standard network rate. The amount will be added to your next bill or deducted immediately if you use a pay-as-you-go phone.
Create a fundraising page and collect sponso rship online. Everyclick proce sses and manages all do nations and transactions, includ ing Gift Aid, and passes the amount (less a small fee ) onto Barnabas Fund. The Times newspaper says, Every time you se arch the internet, the search engin e you use rakes in adve rtising revenue. Use Everyclic k and half that cash could go to the UK charity of your choic e. Why not join the thousan ds of fundraisers who are raising money for Barnabas Fu nd online right now? Fo r more information, visit www.every click.com.
Please send the following resources (indicate quantity required): A Christian guide to making and changing your will Gift Aid Declaration (Applicable to UK tax payers only)
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Whatever you did for one of the least of these brothers of mine, you did for me. (Matthew 25:40)
How to Find Us
You may contact Barnabas Fund at the following addresses: UK 9 Priory Row, Coventry CV1 5EX Telephone 024 7623 1923 Fax 024 7683 4718 From outside the UK Telephone +44 24 7623 1923 Fax +44 24 7683 4718 Email info@barnabasfund.org Registered charity number 1092935 Company registered in England number 4029536 For a list of all trustees, please contact Barnabas Fund UK at the Coventry address above. Australia Postal Suite 107, 236 Hyperdome, Loganholme QLD 4129 Telephone (07) 3806 1076 or 1300 365 799 Fax (07) 3806 4076 Email bfaustralia@barnabasfund.org Germany German supporters may send gifts for Barnabas Fund via Hilfe fr Brder who will provide you with a tax-deductible receipt. Please mention that the donation is for SPC 20 Barnabas Fund. If you would like your donation to go to a specific project of Barnabas Fund, please inform the Barnabas Fund office in Pewsey, UK. Account holder: Hilfe fr Brder e.V. Account number: 415 600 Bank: Evang. Kreditgenossenschaft Stuttgart Bankcode (BLZ): 520 604 10
Jersey Le Jardin, La Rue A Don, Grouville, Jersey, Channel Islands JE3 9GB Telephone 700600 Fax 700601 Email bfjersey@barnabasfund.org New Zealand PO Box 27 6018, Manukau City, Auckland, 2241 Telephone (09) 280 4385 or 0800 008 805 Email office@barnabasfund.org.nz USA 6731 Curran St, McLean, VA 22101 Telephone (703) 288-1681 or toll-free 1-866-936-2525 Fax (703) 288-1682 Email usa@barnabasaid.org International Headquarters The Old Rectory, River Street, Pewsey, Wiltshire SN9 5DB, UK Telephone 01672 564938 Fax 01672 565030 From outside UK: Telephone +44 1672 564938 Fax +44 1672 565030 Email info@barnabasfund.org
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