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THE AID AGENCY FOR THE PERSECUTED CHURCH

www.barnabasfund.org

MARCH/APRIL 2012

IN THIS ISSUE
Equipping and resourcing leadership for the persecuted Church The Arab Spring one year on: Islamism in the ascendant Jesus Christ: the divine Son of God

BARNABAS AID MARCH/APRIL 2012 1

RESOURCE RESOURCES RESOURCES SOURCES

In this issue, we feature our latest book, which uncovers the truth about the real Jesus, and also Rosemary Sookhdeos most recent book on how to reach Muslims for Christ.
sometim sometimes from within the churches, n h by those who claim that Jesus was just y h a good man. And Muslims, while they acknowledge Him as a prophet, also deny that He is God. This new edition of H. Dermot McDonalds compelling book clearly presents the Biblical teaching on the h humanity and deity of Christ. The a author first sets out the evidence fo for Jesus human nature, traces it development and explains its ts s significance. Then he puts the case for Christs deity and expounds it using the titles that the Bible gives to Him. He also provides a brief analysis of Christs saving work and His exaltation at Gods right hand. This robust and rigorous introduction uncovers the truth about the real Jesus, and will strengthen and deepen your faith in Him.
Isaac Publishing, paperback, 120 pp, price to be confirmed

Coming soon...

6.99

Who Who is the Real Jes s? eal Jesu Unco ncovering the Tru e ruth
H. Dermot McDonald m The New Testament testifies that the Testa Lord Jesus Christ is both human and hris divine. His identity as the Word of di iden God who became flesh is at the very became foundation of ou Ch fo our Christian faith, and witho without it that faith is in vain. Yet it t fait is often called into question, even s i

Breaking through the Barriers: u h iers: Leading Muslims to Christ s o h


Rosemary Sookhdeo How can we understand our Mu u Muslim friends ds and neighbours so that we can share the ns e Gospel effectively with them? In her latest em? book, Rosemary Sookhdeo lifts the veil on o lifts t Muslim religion, culture and practices to find nd o d the points of contact that will help Muslims i i respond to the Christian Gospel. an osp This accessible guide deals with the crucial e he i differences between Is between Islam and Christianity h anity and answers import questions, such as: mp rtant ns c Is the God of the Bible the same as Allah? Is the e lah? the Muslim Jes Isa, the same as the Jesus uslim esus, he ame he we know from the Gospe ? Ho do Muslims now pels? How view a view heaven and hell? Wh part do the e l What a does second coming of Jesus play in Muslim n f esu lay thinking? This This book will help you through the p u challenges of Muslim evangelism and enable Muslim you to be a good witness for Christ. t o
Isaac Publishing, paperback, 160 pp, offer price aac k, e 6.99 including postage (RRP 8.99) 9 age (RRP

6.99

A distinctively Islamic financial system has become a major player on the world economic stage in the last 20 year yea s. Muslim scholars, clerics and s a financia o ganisa o h fi ancial orga sations have gen ated enerat d a wide range of alternative econom c n alte native eco omic products, initially in the Muslim world a y s and more an mo recently in the West. These ar dev op g t are developing into an increasingly s ngly l lucrative market. v market. I In this significant study of shari i sig ca tudy ria financ Patrick Sookh eo discusses nce, atrick khde d c s the problems and dangers pre m e resented by the Islamic economy and highlights the implications for global economics and politics, while also looking at the nature and implications of sharia itself. i
Isaac Publishing, paperback, 114 pp, , offe offer price 6.99 including postage 9 i (RR (RRP 6.99 99)

Understanding Sharia Finance nding


Patrick Sookh eo trick ookhd o The global economy is experiencing con y xp e ng nomy a prolonged period of turmoil an ei urmoil and upheaval, and in some countries the d ome ountrie the ies euro has all but collapsed.

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.

WELCOME FROM THE DIRECTOR

Speaking Out
for Persecuted Christians

Contents
4 Compassion in Action

In

his 1986 collection of essays The Drowned and the Saved, Italian chemist and writer Primo Levi described a recurring nightmare that he experienced after his liberation from Auschwitz. In the dream, Levi returns from the Second World War concentration camp and recounts its full horror to his remaining family and friends, only to see them turn away disbelieving or worse still uninterested. For those who suffer and tell their experience to others, it can be excruciating to encounter a reaction of embarrassment, disbelief, apathy or even denial of what they have endured. On 22 December the British Daily Telegraph published an article headed How can we remain silent while Christians are being persecuted? This was followed on 31 December by an article in the prestigious Economist magazine on Christians and lions: the worlds most widely followed faith is gathering persecutors. These were for me among the greatest encouragements of 2011, signalling that the persecution of Christians is being recognised as an urgent issue, no longer to be swept under the carpet. I believe that this change is due at least in part, under God, to the efforts of grass-roots Christians over many years who have signed petitions, written letters, campaigned and prayed for persecuted Christians. As Christians we are familiar with suffering. Our Saviour is a man of suffering, and familiar with pain (Isaiah 53:3). Our God is a suffering God, one whose heart of love can be broken. Such thoughts will be uppermost in our minds as we approach Good Friday, and remember the suffering and death of Christ on the cross for our sins. We glory in His cross as well as in His resurrection on the rst Easter Day, and accept the call to share in His sufferings.

So we must not deny, dismiss or minimise the suffering of our persecuted brothers and sisters. Is such silent indifference really so far from Pilates hand-washing? Pilate tried to distance himself from the crucixion of Jesus by refusing responsibility, and thus salving his conscience. Tragically his example is followed by many governments and even Christians today. A small community of Afghan Christians is living in Delhi. As converts from Islam, they are in severe danger in their home country. But India does not allow them to settle permanently, and Western governments, who are quick to condemn non-Western countries for human rights abuses, will not accept them. One New Zealand diplomat even said that the converts brought their predicament on themselves by choosing to leave Islam. Even more disturbing, in this and many other cases, is the failure of Christians in positions of political power to use their inuence on behalf of their suffering brothers and sisters. The leadership of the Church is often little different. To be silent in the face of an abuse is to condone it and share the guilt. When the British House of Lords debated the position of Christians in the Middle East on 9 December 2011, Lord (Dolar) Popat, a Hindu who ed Uganda when Idi Amin persecuted the Indians in 1971, spoke of the enormity of this sin: to witness persecution, then sit back and do nothing to stop it. As we reect on the suffering of our Lord this Good Friday, let us take every opportunity to speak up for suffering Christians where they cannot speak for themselves. Let us also remember that although Pilate washed his hands, our Father God did not wash His hands, but rather raised up Jesus from the dead, vindicated and victorious.

Flood relief in South Asia, winter warmth in Armenia 8 Newsdesk The Arab Spring: Islamists take control 10 Campaign Speaking out for persecuted and vulnerable Christians PULL-OUT Equipping the Church What does the Bible say about the Lord Jesus Christ? 11 Barnabas Partners

Can you help us make known the needs of the suffering Church? 12 Spotlight

Equipping and resourcing Christian leaders 14 Learning from the Persecuted Church Protection and guidance through faith in Christ 16 Biblical Reection Present suffering and glorious hope 18 In Touch New Barnabas ofces in Scotland and Northern Ireland

Dr Patrick Sookhdeo International Director

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: Pastor Y put aside the possibility of leading an afuent urban church in order to pastor a small poor church in rural Java, Indonesia. He also serves in a wider ministry and is very much on re for the Lord. Last year, while on a ministry trip, he broke his leg in a motorcycle accident where he ended up in a canal and his helmet broke in two. Funds from Barnabas covered his surgery, treatment and rehabilitation costs. 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 BARNABAS AID MARCH/APRIL 2012 3

COMPASSION IN ACTION

how barnabas
68,064 for support of Christian school
(US$104,705; 82,441)

9,980 for seed distribution


(US$15,360; 12,090)

Brimming with children: Christian school in Bethlehem Famine prevention in Uganda

7,000 for Christian childrens magazine


(US$10,700; 8,400)

Christian children in the Bethlehem area feel safe at this Christian school

Arab World: children enthusiastic about Christian magazine

Every inch of the school building is full of children. This was the delighted comment to Barnabas from the head teacher of a Christian school we support in Bethlehem. The school always accepts the maximum number of students it can accommodate, and the total in this academic year is 280 (aged 3-11). But even after building an extension last year, which was also funded by Barnabas, they still have to turn down many children because of lack of space. What makes the school so attractive is its positive Christian atmosphere in a town where many of the Christians are leaving because of the many pressures they face. The good quality of the education, the clean and cheerful surroundings and the strong commitment and loving care of the teachers add to its appeal. Many Christian families in Bethlehem are very poor and needy, but with Barnabas Fund helping to cover the running costs, the school charges only minimal fees. The neediest children of all are allowed to attend for free.

Ugandan Christians on their hr hristia way home with ba of seed t th bags for planting their o heir own crops

As we distributed the seed packs, we were struck by how many vulnerable people were being reached. A blind woman was led by a small girl, some disabled folk were helped by friends and many old or poor folk thanked us profusely. Barnabas Fund not only provided emergency relief for hungry Christians during the East Africa drought but also helped with longerterm solutions. About 3,000 highly vulnerable Ugandan Christians received seed for harvesting their own crops. Each household received three bags with seed of sorghum, rice and soy bean. These are quick-growing plants that are ready for harvesting within 90 days. The recipients also received instructions on how best to plant the seeds, and during the growing season the organisers visited them to advise them on the growing.

Discussing a popular Christian childrens magazine in the Arab world

An Arabic Christian childrens magazine is full of Bible stories, colourful cartoons with contemporary Christian messages, attractive images and crosswords. Many of the readers, aged 7 to 15, send in their solutions to the quizzes and provide their photos to be published as friends of the magazine. Not only do they learn more about their faith, but also they gain greater condence in their Christian identity. This is important in a context where Christians are despised by society at large. Barnabas latest grant helps pay for the salary of three members of staff as well as printing and distribution costs. Competition prizes such as books or other gifts are also bought with the grant. Thanks to this support the copies can be given away free or for a tiny sum.
Project reference 25-359 Project reference XX-207

BARNABAS AID MARCH/APRIL 2012

Project reference 65-420

is helping
2,913 for evangelist couples upkeep
(US$4,486; 3,529)

COMPASSION IN ACTION

The Bible encourages us to love our brothers and sisters in Christ (1 Peter 1:22). Thank you for making this love practical and enabling us to help our persecuted Christian brothers and sisters around the globe. On these pages is a selection of reports about some of the many people we have supported recently, thanks to your gifts. Please pray as you read.
5,000 for orphan and widow support
(US$7,700; 6,000)

Kenya: caring for orphans and widows

500 winter needs for persecuted Christian family


(US$760; 600)

Tajikistan: former drug addicts become Christs ambassadors

Pakistan: help for Aasia Bibis family

Orphans in rural Kenya are fed a healthy meal of maize, beans and rice

Baptism of one of the rst believers from a dark region of Tajikistan Aasia Bibis husband Ashiq with daughters Eisham (12), Sidra (18) and Esha (13)

Barnabas Fund is helping to support the family of Aasia Bibi, a Christian mother who has been in jail for almost three years. She was falsely accused of deling the name of Muhammad in June 2009 and sentenced to death. Because of his wifes situation it is now too dangerous for Aasias husband, Ashiq, to go out to work, and the family have been left without any income. The Christian community where they live is trying to help them but are too poor to cover all their needs. Our most recent grant provided urgent needs such as winter bedding and warm clothing. We also provide them with a monthly food parcel.

Farkhod and Zukhra, who received support from Barnabas for their upkeep, recently moved to a city in Tajikistan close to the border of Afghanistan to share the Gospel with anyone who is willing to listen to them. Almost everyone living there is Muslim. The city is a dangerous and spiritually dark place, notorious for its drugs and arms. Large numbers are unemployed, and many people either end up working in illegal trades or addicted to drugs. A shockingly high number of people overdose on drugs or commit suicide. The couple are in a good position to bring the Gospel there. Before nding freedom in Christ, both were drug addicts for many years. Farkhod converted from Islam and Zukhras father is a Muslim.

You have put a lot of smiles on the needy, vulnerable widows and orphans in this ministry. A group of Christians in Kenya, supported by Barnabas, are feeding 31 orphans and providing for their healthcare and school fees. With our help they are also creating opportunities for Christian widows to generate their own income. The ministry is working in a rural area where Islam is growing rapidly. They feel called to provide hope and practical help to His children who suffer the discrimination that results from their faith in Him. Last years severe East African drought caused them to step up their feeding programme. This was quite a challenge, because the cost of food had become extremely high. They told us that they work hard day and night to order and bargain for the best prices. With the latest grant from Barnabas the ministry bought and installed a maize mill. This enables Christian widows, who work together in a shop, to earn a small income.

Project reference 00-345

Project reference 50-957

BARNABAS AID MARCH/APRIL 2012 5

Project reference 25-1019

COMPASSION IN ACTION

bringing hope,
expenses. The average cost per family was 136 (US$210; 165).

Keeping warm in Armenia


Barnabas Fund helped 200 Christian families in north-west Armenia stay warm during the freezing winter months. Winters are extremely harsh from November to late May in this high-altitude region. Temperatures can drop to a staggering minus 35-40C. Piled-up snow blocks the roads for two months, making some villages completely inaccessible. Ever since an earthquake destroyed many of their houses in 1988, they have been living in domings, shacks made out of scrap metal which are very badly insulated (see photo). These huts were meant to be only temporary homes, but because the Christians are so poor they cannot afford new houses. Many do not have gas or electricity connections in their homes and Barnabas gave them stocks of wood for fuel. Those few with connections received a small grant to cover the utility

Many Christians in north-western Armenia live in domings, draughty shacks in which they cannot stay warm during the winter months

Barnabas Fund provided Christian families with wood and grants for gas to keep them warm during the freezing winter

27,283 for fuel during winter


(US$40,000; 33,000)

Project reference 79-719

Central Asia: leadership and Bible training


In a short period we received so much knowledge about Gods Word which we can apply to our Christian life and church ministry.
Christian couple in Kazakhstan

Barnabas Fund recently supported two Christian training initiatives in Tajikistan and Kazakhstan. Forty church leaders, many from distant, isolated parts of Tajikistan, met together for a three-day study programme. All of them are converts from Islam. Salman (see photo) testied, I believed in Jesus two years ago and after that my wife came to Jesus too. We are from a very difcult region for sharing the Gospel. This seminar encouraged us in our ministry and helped us to be strong in faith. I had many questions when I read the Bible and I have received answers to my questions. A grant from Barnabas paid for the students transport costs and stationery, as well as utilities and food for the three days.

Several churches in a city in Kazakhstan joined forces to provide a one-year Bible school. It was designed to be intensive but also to t into busy family, ministry and work schedules and so was held on three evenings in the week. Last year 23 students graduated from the programme. Barnabas paid for transport costs for teachers, books and teaching materials. One student writes, During all the period of study I was thanking God for this school, for teachers, for His love to us. Study time ew by as if it was just one day. It was very valuable for me that teachers shared their own experience and feelings. I felt very close presence of God during my study.

Salman and his wife were greatly encouraged by the three-day leadership training programme in Tajikistan

4,345 for leadership training in Tajikistan (US$6,709; 5,255)


Project references 24-925 (Kazakhstan Bible school) 50-1003 (Tajikistan leadership training)

843 for Bible school in Kazakhstan (US$1,302; 920)

BARNABAS AID MARCH/APRIL 2012

transforming lives

COMPASSION IN ACTION

Relief and joy in Bangladesh at receiving emergency ood relief

Helping Asian Christians survive the oods


Emergency ood relief: Our Saviour God has protected us and now he has sent people with food.
Pastor Roghu Nath Sarker, Bangladesh

Last year saw exceptional ooding in many countries across Asia. Barnabas sent emergency relief to Christians in Bangladesh, Burma (Myanmar), Cambodia, Pakistan, Philippines and Thailand. The packages contained items such as food staples, clean drinking water, cooking utensils, mosquito nets and anti-bacterial wash. In Pakistan Barnabas provided emergency aid to 886 Christian families affected by the 2011 oods. One church in Hyderabad relayed to us the great difculties they had in bringing emergency packages to Christians in three areas near to them. When their trucks were fully loaded and ready to go, the team prayed for a safe journey before departing. In many places the water had not yet fully receded and the roads were still submerged up to 45cm: Everywhere there was stagnant water. Our truck wheel got stuck in the mud. We hired a tractor and loaded 50 relief bags. After a great struggle our truck came out from mud and we thanked God and again started our journey to Khipro.

In Bangladesh Barnabas Fund sent relief to 935 Christian families. The organisers bought goods locally and church members volunteered to distribute the emergency packages. One of the recipients of the relief packages, Pastor Roghu Nath Sarker, who ministers to the 50 Christian families living in a large village, told us, Our village was under water for one month. I was visiting all of the families. Many had become sick and I was praying for them and sometimes I myself became sick. We were praying for help and in fact we needed food. He then thanked Barnabas and added, We believe that the Lord himself has sent this relief through Barnabas Fund. Even though we do not know them and they are far away from Bangladesh. Lakhhi Sarker, a widow with four young children in a village in Bangladesh, lost her familys source of food when her small rice eld ooded before harvest-time. For 15 long days they had only one meal per day. Our project partner writes that when she received the ood aid relief, she began to cry and cry. She gave thanks to God and was so much grateful to Barnabas Fund.
Project references 00-634 (Disaster Relief Fund) 75-745 (Burma disaster relief) 41-919 (Pakistan oods feeding)

11,195 in Bangladesh
(US$17,236, 13,561)

11,688 in Burma (Myanmar)


(US$17,995, 14,158)

7,490 in Cambodia
(US$11,530, 9,073)

80,525 in Pakistan (includes long-term food support and house rebuilding)


(US$123,976, 97,546)

8,968 in Philippines
(US$13,808, 10,864)

5,399 in Thailand
(US$8,310, 6,539)

Christians in Burma greet the truck as it arrives with emergency relief

BARNABAS AID MARCH/APRIL 2012 7

NEWSDESK

THE ARAB SPRING ONE YEAR ON


HOW ISLAMISTS SEIZED THE REVOLUTIONS
WORLD: The Islamists didnt go out with us on January 14th but then they took the revolution for themselves. This analysis by Tunisian demonstrator Maryam Hamim, who, like thousands of her compatriots, took to the streets in early 2011 to call for a more secular, liberal state, has been echoed by many participants and observers of the Arab Spring. ARAB
That extraordinary movement, which is still reverberating across North Africa and the Middle East, was initially heralded with optimism in the West as a new dawn of freedom and democracy for peoples who had long suffered oppression and injustice at the hands of autocratic rulers. One by one dictators were toppled President Zine el-Abidine Ben Ali in Tunisia, Egypts President Hosni Mubarak, Colonel Muammar Gadda in Libya and Yemeni President Ali Abdullah Saleh while, at the time of writing, others such as President Bashar alAssad of Syria remain vulnerable. Over a year on from the start of the Arab Spring, democracy is indeed being established in Tunisia and Egypt, where voters have been to the polls to elect new parliaments. Libya and Yemen are staging elections this year, and pro-democracy protests in Morocco have led to some political reforms. Democracy in these Muslimmajority countries has not, however, delivered electoral success for those secular and liberal voices that hailed the revolutions. Islamist parties, who were long-established and therefore better organised, have instead emerged with the largest share of the

Sce es Scenes rom the Ara Spring. Left to right: Egypt (Source: monasosh, F kr.com Tunisi (Source: Scenes from the Arab Spring. Left to right: Egypt (Source: monasosh, Flickr.com ), Tunisia (Source: Habib Mhenni, Wik c th he ab in . Left right ght: t ypt (S ur p S rc monasosh on o h, s b M h nni, Wikipedia.org ), henn , Libya Sourc VO Lib Libya (Source: VOA E. Arrott Wikipedia.o g ), Syria (S urce: Syria-Frames Libya (Source: VOA - E. Arrott Wikipedia.org ), Syria (Source: Syria-Frames-Of-Freedom, Flickr.com) i r OA Arrot r tt ki dia.o dia ri (S rc Syria Fr me ia So y a- ra e m)

ANTI-CHRISTIAN VIOLENCE RAGES ON


NIGERIA: Boko Haram, a militant Islamist group in Nigeria, have intensied their campaign of anti-Christian killing. Violent attacks at Christmas 2011 were followed by an ultimatum for all Christians to leave the North. Hundreds of Christians ed as a result. The violence, which continued into the new year, has raised fears that an Islamist terrorist alliance in Africa is taking shape, as Boko Haram strengthens its links with both al-Qaeda in the Sahara region north of Nigeria and al-Shabaab in Somalia. The terrorist group executed a coordinated series of bomb and gun attacks on churches and the security services that killed more than 40
people in ve states on Christmas Day, 25 December 2011. The majority of the fatalities occurred at a church in Madalla, near the capital, Abuja; On New Years Day the group gave all Christians three days to leave the mainly Muslim North of Nigeria. Soon after the expiry of the ultimatum, I was leading the congregation in prayers. Our eyes were closed when some gunmen stormed the church and opened re on the congregation. The attackers started shooting sporadically. They shot through the window of the church, and many people were killed including my wife. The following day (6 January), around 20 Christians were gunned down in Mubi, Adamawa state, as they gathered to mourn the death of another Christian who had been killed the night before. The assailants chanted god is great as they red Kalashnikov ries. They were also carrying knives and machetes. A Boko Haram spokesman has claimed responsibility for some attacks.

I was leading the congregation in prayers. Our eyes were closed when some gunmen stormed the church and opened re on the congregation...

around 35 worshippers were killed as explosives were hurled at the congregation as they left the service. The violence prompted President Goodluck Jonathan to declare a state of emergency in the most troubled areas.

gunmen stormed a church in Gombe, capital of Gombe State, on 5 January 2012, during a prayer meeting, killing at least eight Christians. Pastor Johnson Jauro, whose wife was shot dead in the attack, said:

BARNABAS AID MARCH/APRIL 2012

NEWSDESK

vote in Tunisia, Egypt and Morocco. Ennahda, the main Islamist group in Tunisia, insists that its approach to sharia is consistent with the countrys progressive traditions, but deputy leader Hamadi Jebali sparked alarm in November when he referred to the countrys future in terms of a Caliphate, historically a single transnational Islamic state based on sharia. In Egypt, the Muslim Brotherhoods Freedom and Justice Party (FJP) has been promoting itself as a moderate Islamic group, but the Salast party al-Nur is much more explicit about its intentions to impose a strict interpretation of Islam. The Islamist Islah Party is expected to be the main

force in post-Saleh Yemen, while the Libyan National Transitional Council has stated that sharia will be the principal source of law in the countrys new constitution. This new Islamic political order can lead only to a worsening of conditions for Christian minorities in the region; they suffered decades of discrimination and restrictions, even persecution, under the old regimes, but the fallen dictators did at least keep Islamist extremists in check. There has been a surge of antiChristian violence since the ousting of Mubarak in Egypt, prompting an exodus of an estimated 100,000 Christian families. Meanwhile, Syrian

Christians are fearful that they could suffer a repeat of what happened to their Iraqi counterparts in postSaddam Hussein Iraq if Assad falls; Islamist extremists were free to wreak havoc on the Christian community in Iraq, and hundreds of thousands were forced to ee their homes as a result. Many went to Syria, which was one of the last bastions of peace and equality for Christians in the Arab world. As the Arab Spring spread through the region around this time last year, Barnabas Fund sounded one of the early warning sirens that it could lead to a Christian Autumn; sadly, this prediction is increasingly becoming a reality.

CHRISTIAN LEADERS IN WOODEN STOCKS FOR 16 DAYS


LAOS: Eight church leaders were
arrested in December 2011 for holding a Christmas celebration in Boukham village. Initially four were placed in handcuffs and wooden stocks. One of the detainees was set free, but the other seven were asked to admit to outing the villages law by conducting a Christmas worship service. The Christians declared their innocence, citing the Lao constitution that guarantees freedom of religion. On 27 December all seven were clamped to one long wooden plank. They were each ned a large sum and a cow on 30 December for violating the traditional cult of the village, but they still denied the charges and refused to pay. After the intervention of higher authorities the ne was reduced, and the leaders were nally set free on 12 January 2012.

ACID ATTACK ON CONVERT PASTOR


UGANDA: Pastor Umar Mulinde he poured acid which burnt part of
had acid thrown in his face and on his back outside his church in Kampala on 24 December 2011. The substance caused burns to the right side of his face, neck and arms, and partially blinded his right eye. It is believed that he was targeted because of his conversion from Islam to Christianity and strong critique of Islam. The attack occurred at around 9pm in the church car park, shortly after the conclusion of a seven-day evangelistic campaign. Pastor Umar later testied: I was attacked by a man who claimed to be a Christian. He called out to me shouting pastor, pastor, and as I turned to see who he was, my face. As I turned away from the attacker, another man poured the liquid on my back and ran away shouting Allah Akbar [god is great]. The pastor was quickly rushed to a hospital in Kampala by church members. Pastor Umar came from a strict Muslim family and his father was an imam. He was a sheikh (Muslim teacher) before turning to Christianity, a decision that caused a strong reaction in the Muslim community. He revealed that he had been receiving threats for some time but says he did not take them seriously until now. He had also been a key opponent of Muslim plans to introduce Kadhi courts (sharia courts) in Uganda. Specialists in the hospital in Kampala had been struggling to restore the sight in his right eye. Pastor Umar was moved to a medical centre in Israel on 5 January, after it was decided that he needed more advanced treatment. Barnabas Fund is assisting with the costs of surgery.

Pastor Umar Mulinde after acid was thrown over his face and r Umar u inde afte cid w thrown over s face and a fter d n back (Source: Vision Group / New Vision Printing and Publishing urc Visi Group New Vision rc is ew i ntin and Publishing ti ublish ng ub Company) pa pany an

BARNABAS AID MARCH/APRIL 2012 9

PROCLAIM FREEDOM

How can we remain silent while Christians are being persecuted?


This was the headline of an article published in British newspaper The Daily Telegraph days before Christians throughout the world celebrated Christmas.1 The article was also printed in The Spectator. The Economist has also recently reported on the growing levels of persecution experienced by Christians around the world. In his New Year address at the beginning of 2011 Frances President Sarkozy condemned the
perverse plan of religious cleansing in the Middle East that targets Christians.

Barnabas Funds Proclaim Freedom campaign will run to the end of 2012 and will seek to raise the prole of the persecuted Church around the world. It will have two specic aims: to press governments to be active in promoting human rights in other countries for all minorities, but especially religious freedom for the roughly 200 million Christians living under the shadow of persecution, discrimination and disadvantage to press governments to work to ensure that other countries bring to justice citizens who either incite anti-Christian hatred or engage in anti-Christian violence A copy of the Proclaim Freedom petition is enclosed with this magazine. It provides us all with an opportunity to inform our governments that the time for words is over and that decisive policies should be followed, aimed at putting pressure on states that persecute or condone the persecution of Christians and assisting other countries to improve the lot of minority groups within their borders. Please sign this petition and promote it within your church and community. You can help us inuence government policy, which in turn could bring greater hope and freedom to our brothers and sisters throughout the world. You can obtain additional copies of the petition sheet by contacting your local Barnabas ofce (addresses on back cover), or by downloading them from www.barnabas.org/proclaim-freedom-petition. You are also welcome to photocopy the sheet yourself.

been imposed in several countries. Converts from Islam in countries such as Afghanistan and Iran can face the death penalty. Aasia Bibi, a Christian mother, remains on death row in Pakistan after being convicted under the notorious blasphemy laws. In North Korea, China, Vietnam, Indonesia, Burma (Myanmar), Sri Lanka and parts of India, life has been getting worse for many Christians, to mention but a few contexts. Christians are one of the largest and most persecuted groups in the world.2 Yet they often appear to be the most neglected group in Western governments foreign policy. There is little concrete engagement with the issues, even though governments may recognise that respect for minorities and human rights is a foundation stone for national and international peace and security. Governments have signicant potential inuence with other countries. Massive amounts of foreign aid are given to poorer countries; this aid can be well directed or unwisely directed. States maintain diplomatic relations, bilateral ties and security arrangements and cooperate in many elds. Most countries have signed up to the Universal Declaration of Human Rights and other conventions, some of which have specic legal mechanisms for dealing with countries who do not meet their responsibilities. There is plenty of scope for positive inuence.

If you believe in the cause of freedom, then proclaim it, live it and protect it, for humanitys future depends on it.
Henry M. Scoop Jackson (1912 1983) US Congressman and Senator The emerging dominance of Islamists following the Arab Spring is unlikely to result in any improvement in human rights for religious minorities in Tunisia, Libya, Egypt or elsewhere in the Arab world. The situation is just as serious for Christians in many other parts of the globe. Last year Islamist groups in Ethiopia, Uganda, Kenya and Somalia, for example, also carried out attacks against Christians. In Nigeria, the President declared a state of emergency on 1 January 2012 in response to a spate of Islamist attacks against Christians. In Central Asia a number of legislative restrictions on freedom of religion have

1 How can we remain silent while Christians are being persecuted?, The Daily Telegraph, 22 December 2011 Ho ain silent while Christi silent hile Christians e being persecuted?, bein ted? Dail Teleg h Daily Telegraph, 22 D mber 2011 December 2 Christians and Lions, The Economist, 31 December 2011. 3 As cited by the OSCE Chair on Combating Racism, Xenophobia and Discrimination, also Focusing on Intolerance and Discrimination against Christians and Members of Other Religions. 10 BARNABAS AID MARCH/APRIL 2012

EQUIPPING THE CHURCH

We continue our series on some of the key teachings of the Christian faith by focussing on the Person of our Lord Jesus Christ.

What does the Bible say about Jesus Christ?


Introduction

he Lord Jesus Christ is the heart and soul of the Christian faith. Without Him every one of its distinctive claims about God and His relation to us falls to the ground in ruins. Only because He is the Word of God made esh (John 1:1, 14), the One who was in the form of God but was made in human likeness (Philippians 2:6-7), can He reveal God perfectly to us and open for us the way back to Him. So any attack on the Person of Christ is an attack on the integrity of Christianity itself. The Person of Christ in the Bible But for Christians, Jesus Christ is not just the Lord but our Lord, not just the Saviour but our Saviour. With God the The Synoptic Gospels and Acts Father and the Holy Spirit, He is the most important Person The accounts in the rst three Gospels of Jesus public in our lives, the One who makes us what we most truly are, and (at least ideally) our closest friend. So those who call His ministry present Him as a prophet, someone who declares identity into question are challenging not only the content of an authoritative message from God in the power of the Holy our faith, but also our most vital and signicant relationship. Spirit. The title is found once on His own lips (Luke 4:24 and The New Testament (NT) paints a series of very rich parallel passages), and He is also hailed as a prophet by others and varied portraits of Jesus Christ, which together make up a (e.g. Matthew 21:11; Luke 24:19). His ministry is empowered powerful and coherent picture. But the principal non-Christian by the Spirit (Luke 4:14); and He proclaims a Gospel from religions all deny some of its central elements. They do this God (Mark 1:14-15). either by putting other human beings or gods on the same or But although the title of prophet is an accurate descripa higher level with Christ (such as the many gods of Hindu- tion of Jesus, it is not a sufcient one. When He asks His ism) or by rejecting key Biblical statements about Him (such disciples who people say that He is, their list of suggestions as those relating to His deity and includes various prophetic gures divine Sonship). Any attack on the Person of Christ (Mark 8:28). But when Jesus asks Islam does both of these is an attack on the integrity of who they say that He is, Peter replies things. It places many other prophChristianity itself. You are the Christ (Messiah in ets on a level with Jesus (whom Hebrew) (Mark 8:29). Jesus is not Muslims call Isa), and it elevates the prophet of Islam, Mu- only a prophetic gure, but also a royal one; He is the Christ, hammad, to a vastly higher place. It also declares that Jesus Gods anointed King of His people Israel. Jesus identity as the Christ is revealed at various places was just a human being and not God; that someone else was crucied in His place; and that He did not rise from the dead. in these Gospels, including His baptism when He is anointed Yet because the Muslim Isa seems to resemble the Christian by the Spirit (Matthew 3:16) and His triumphal procession Jesus in some other ways, many people, even some Christians, to Jerusalem when the crowds acclaim Him as Son of David believe that the two gures are essentially the same. (Matthew 21:9). As Messiah, Jesus brings in the Kingdom of How are we to respond to these claims and witness God, His saving rule, through His preaching and powerful effectively to our Lord? The rst step must be to understand works (Matthew 4:23; Luke 11:20). In His Person and minclearly what the NT has to say about Him. In this paper we istry the great Old Testament (OT) promises of salvation and will look briey1 at its teaching in four main sections: the rst restoration begin to be fullled (Matthew 1:21-23; 4:15-16). three Gospels and Acts; the letters of Paul; the Gospel and But the three Gospels also show us that Jesus role as letters of John; and the rest of the NT. We will then look at Messiah can be fully understood only in terms of His suffer-

how this relates to and challenges Muslim (and other) views of His Person. The NT writers paint their picture of Christ like a group of skilled workers putting up a magnicent building. Matthew, Mark and Luke lay a solid and extensive foundation; Paul raises a beautiful and complex structure; and John adds the roof with its soaring pinnacles. Other authors add various rich adornments. As we shall see, their completed work reveals the majestic glory of the Son of God, who is both fully God and fully human.

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What does the Bible say about Jesus Christ?


ing and death. The Christ is also the Servant of the Lord who 2 Corinthians 5:10) to gather them to Himself (1 Thessalosuffers for the sins of His people (Matthew 12:15-21; Mark nians 4:16-18). These really amazing claims indicate that Christ is a 10:43-45). Immediately after Peters confession of Jesus as the Christ, He says that He must suffer, be rejected and killed unique human being, far greater than any other. But the let(and also rise again) (Mark 8:31); it is this way that He fulls ters also show that He has a heavenly origin and that He is His special calling from God and enters into the glory of His Himself divine. Philippians 2:6-7 indicates that Jesus was kingship (Luke 24:26). At several points in the story of Jesus pre-existent; that is, He existed before the world was created; death the Gospel writers draw our attention to that kingship, and that He was also equal with God, but chose not to use his to emphasise that His reign is put into effect through His suf- divine status and qualities for His own advantage, but set them aside to become a human being. In obedience to God He then fering (e.g. Mark 15:26, 32). Then in His resurrection and exaltation Jesus is given humbled Himself still further to die on the cross. universal authority as Lord at the right hand of God (Matthew Paul also applies the title Son of God to Jesus. As 28:18; Acts 2:32-36). From there He continues to exercise in the Gospels and Acts, this is used to mean Messiah or to His rule as King, as the Kingdom of God comes with power indicate Jesus special or unique relationship to God, but in at (Luke 9:1; 24:49-51); from there He provides forgiveness least some cases it appears to mean much more. God sent his (Acts 5:31). He will also judge the world on the day God has Son (Galatians 4:4) to be a sin offering (Romans 8:3), which appointed (Acts 17:31). indicates His pre-existence. In Romans 1:3 Paul places side In these three Gospels and Acts Jesus is also called by side Jesus status as a descendant of David according to Son of God (Mark 1:1; Luke 3:22; Acts 9:20). Here this the esh and His standing as Son of God according to the term means the same as Messiah or King, but the idea of Spirit, indicating that He is both human and divine. divine Sonship also carries the sense of a special or unique Paul identies the Holy Spirit as the Spirit of [Gods] relationship to God (Matthew 11:27; Mark 12:6; Luke 22:42). Son, implying that the Spirit is related to Christ and to God As Son of God Jesus has authority over evil (Mark 3:11), but in a similar way. To be in Christ is apparently equivalent again that authority is expressed principally on the cross (Mat- to being in the Spirit (compare for example Romans 14:17 thew 27:54). with Philippians 4:4). Paul also says, Jesus preferred title for Him- Christ is divine as well as human. It however, that it is God who gives self is Son of Man. It is especially is for this reason that He is able to Christ authority over all things, and full His role as the one Mediator that He will be made subject to God associated with His authority to forgive sins and re-state the Sabbath between God and humanity. (1 Corinthians 15:28). law (Mark 2:10; Matthew 12:8), but The letter to the Colossians like the other titles, its primary reference is to His death (Mat- contains an extended statement about the Person and work of thew 20:18, 28). It may also point back to the son of man in Christ (Colossians 1:15-20). He reects the very image of God; Daniel 7, suggesting that while Jesus takes a place of humility He was Gods agent in the creation of the world; and He is and humiliation in His earthly ministry, He will also be exalted now also Gods agent in the reconciliation of all things to God. to the place of authority. Some of the key terms in this statement were used in Jewish writings to refer to Gods pre-existent Wisdom, which is the Pauls writings means He used to make the world and the goal of all things Paul teaches that Jesus is a human being, a representa- (see Proverbs 8:22-31). Colossians tells us that this Wisdom tive both of the whole human race and of Gods own people has become a human being in Christ (Colossians 2:3), and that Israel (Galatians 4:4). He has a real human nature (Romans in Him all the fullness of deity dwells bodily (Colossians 2:9). 8:3), although He is without sin (2 Corinthians 5:21), and Christ may even be explicitly called God in the Paulexperienced not only a human birth but also a human death ine letters (Romans 9:5 and Titus 2:13). In any case, the texts (1 Corinthians 15:3). Paul calls Him the last Adam (1 Corin- reviewed above strongly indicate that He is divine as well as thians 15:45), who undoes the effects of Adams sin (Romans human. It is for this reason that He is able to full His role as 5:18) and is the rst fruits of a new humanity (1 Corinthians the one Mediator between God and humanity (1 Timothy 2:5). 15:48-49). Like the Gospel writers, Paul presents Jesus as the The Gospel and Letters of John2 Christ/Messiah of Israel (Romans 9:5) who is sent by God In Johns Gospel the teaching of the NT on the Person to set His people free (Galatians 4:4). He is a crucied Mes- of Christ reaches new heights. The picture of Him that we nd siah (1 Corinthians 1:23) who died for the ungodly and for here is in some ways very like that in the other three Gospels. sinners (Romans 5:6, 8), but God has also raised Him from In particular, Jesus fulls several of the same roles, although the dead (1 Corinthians 15:5) and exalted Him to heaven to John develops our understanding of these in new directions. In John, as in the other Gospels, Jesus is seen as a share Gods own authority (Philippians 2:9-11). According to Paul, at Gods right hand Christ takes prophet by Himself and others (John 4:44; 9:17). But here on many of the roles fullled by God Himself, along with He is also identied with the prophet, the gure like Moses Him. Thus, like God, Christ is the object of His peoples faith whose coming was foretold by him in Deuteronomy 18:15. (Galatians 2:20); He gives divine blessings to them, notably So Jesus is not only commissioned by God and given by Him salvation (1 Thessalonians 5:9) and eternal life (Romans 6:23); an authoritative message to proclaim, like the other Biblical and He will come as Lord and Judge (1 Corinthians 15:24; prophets; He is also the nal bringer of Gods revelation. Af-

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ter Him God has nothing more to add to what he has spoken. sin (Hebrews 4:15). It spells out His superiority both to the angels (Hebrews 1:5-14) and to Moses (Hebrews 3:1-6). Once again Jesus is presented as the Messiah, the one anointed by God as the vice-regent of His kingdom (John 1:41; He is an everlasting high priest in an order greater than that 4:42; 11:27). The idea is sometimes present even where the of the OT priests (Hebrews 7). He is also the mediator of a title is not mentioned, in places where John emphasises the better covenant than theirs, established by his death, which kingship of Jesus (e.g. John 6:15; 18:33-37). is a better and permanent sacrice for sin (Hebrews 8 10). The title Son of God is again used in some places with the same kingly sense (e.g. John 1:49; 20:31). But in The rst letter of Peter associates Jesus with the Johns Gospel the Son means much more than the king. Spirit of God as the inspirer of the OT prophets As Son of God, Jesus is very closely connected to God the (1 Peter 1:11). The same reverence is to be shown to Father, who is His Father in a unique sense (John 1:18; 20:17). Him as to God (1 Peter 3:14-15), and His exaltation to He knows and reveals the Father (John 17:25-26), speaks His heaven is above all other heavenly beings (1 Peter 3:22). words (John 14:10) and performs His deeds (John 10:25). And Son of Man continues to be heard in John as a The book of Revelation asserts that worship is to be offered title used by Jesus for Himself, even though it is less dominant to God alone (Revelation 19:10; 22:9), but the exalted Christ than in the other Gospels. As before, it is especially connected receives worship along with God, implying that He is Himwith His death and exaltation to heaven (John 3:14; 12:23), self divine (Revelation 5:8-14). Nothing higher could be said about Him than that He is the proper object of worship. and here also with His role as the meeting-point of heaven and earth (John 1:51; 6:27). But John has much greater things to say about Jesus The Person of Christ and Christian mission even than these. In the prologue to the Gospel he identies What does this NT understanding of the Lord Jesus Him with someone called the Word, whom He both distinguishes from God (He was with God) and identies with Christ mean for our mission to Muslims and others? In parGod (He was God) (John 1:1). This Word was with God ticular, how does it address the claims made by Islam about Him? In this section we will look in the beginning (John 1:2); He is As the incarnate Word, Jesus at the two areas outlined above: the both Gods agent in creation (John is the supreme and nal Muslim downgrading of Jesus rela1:3) and the way in which God expresses Himself and makes Himself revelation of God the Father. tive to Muhammad, and the Muslim known (John 1:4-5). Astonishingly, denial of His nature and work. He has also become esh (incarnate) and made His dwelling Jesus more than a prophet among us (John 1:14). So as the incarnate Word, Jesus is the supreme and According to the Quran, Jesus was just one prophet nal revelation of God the Father. So close is the relationship in a long line, all of whom had equal status as prophets of between them that anyone who sees or knows or honours or Islam. The list includes Abraham, Ishmael, Jacob and Moses. denies Jesus can be said to see and know and honour and not His main message was submission to the god of Islam. Islam have the Father (John 5:23; 14:7, 9; 1 John 2:23). He is also teaches that Jesus was given a book, called the Injil or Gospel, Gods principal agent on earth: He performs the full range of as a revelation and law for His time, but this has now been divine tasks, those that only God is supposed to do, includ- corrupted by Christians and needs to be superseded and coring working on the Sabbath (John 5:17), raising the dead and rected by the more perfect revelation given by the god of Islam exercising judgment (John 5:27-29). He brings Gods salva- to Muhammad, the last and best of the prophets. For Muslims Muhammad is vastly superior to Isa, and tion to others (John 3:17; 1 John 3:5), and because He shares in Gods eternal life, He is able to reveal that life to them and in Islamic practice the veneration of Muhammad is widespread. In fact, they believe that he has some of the qualities and fulls pass it on to them too (John 17:2; 1 John 1:1-2). The author of 1 John identies Jesus with the true God some of the roles that the NT ascribes either to Jesus or to the (1 John 5:20), and the letter also emphasises the humanity Holy Spirit. Islamic tradition has made him an eternal gure, of Jesus. It identies the human Jesus very clearly with the for whose sake the god of Islam created the world, and the divine Son (1 John 3:8; 5:20), and says that the divine Spirit only real mediator between that god and the world. The fake confesses that Jesus Christ has come in the esh (1 John 4:2). 15th century Gospel of Barnabas also ascribes to him the role of the Parakletos (the Spirit) described in John 14 16. The rest of the NT We have seen above that the NT afrms that Jesus is The other NT writings play a set of variations indeed a prophet. All four Gospels record His claiming the title on these great themes from the rst three Gospels and for Himself and others applying it to Him, and their accounts Acts, Paul and John, developing them in different ways of His ministry show Him commissioned with an authoritaand occasionally adding some new ideas. For example: tive message from God, which He proclaims in word and deed and in the power of the Holy Spirit. But various aspects of the The letter to the Hebrews presents Christ as both the exalted picture we have sketched contradict the Muslim view of Him and unique divine Son, the supreme revelation of God ful- as just one prophet among equals. lling all that went before (Hebrews 1:1-4), and one who First, the Gospels all agree that the title is not adequate shares our human nature (Hebrews 2:14-18), yet without for Jesus. His use of it is sparing, certainly when compared

EQUIPPING THE CHURCH

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What does the Bible say about Jesus Christ?


with Son of Man, and although He accepts it from others the strong sense maintained by Paul and (especially) John; it He seemingly does not encourage it either. This seems to be makes Him only a created being, formed from the dust of the because He wants people to recognise that He is more than a earth. It also atly denies the death of Jesus on the cross; most prophet, specically that He is also a royal gure Gods own Muslim commentators interpret the relevant passage to mean anointed King. The Bible teaches that Jesus role as a prophet that a substitute was made to look like Jesus and was crucied is not the limit of His signicance; it is just the starting-point in His place while He was taken straight up to heaven. And because Jesus does not die, His death cannot be a sacrice for of a vastly greater story. Secondly, Johns Gospel clearly marks out Jesus pro- sin, and He cannot rise from the dead. These denials, if well founded, would do far more than phetic ministry from that of former prophets by identifying Him with the prophet like Moses promised in the OT (Deuter- trim a few edges or corners from the NT portraits of Jesus; they onomy 18:15-19). For John this makes Him Gods last word to would punch huge holes in the centre. Christs deity is stated the world; there will be no new revelation to add to, supersede explicitly and unambiguously in several places, and these exor correct what has been spoken in Him. So the Muslim claim press a conclusion that is quite unavoidable from a wealth of that Muhammad has provided in the Quran a fuller and better other NT evidence, much of which is mentioned above. The revelation than that of Jesus, or even just an extra one, can- same is true of Jesus divine Sonship, which follows naturally not be accepted without doing violence to Biblical teaching. from His deity and His unique relationship to God. And thirdly, the NT portraits of Jesus make Him far There is also excellent reason to believe that the death greater even than the gure of Muhammad in Islam. He ex- and resurrection of Jesus were fundamental to the Gospel ceeds the prophet of Islam in every place: whether in the from the earliest days. Certainly they are found in every maGospels picture of Him as the regal Messiah and Son of jor strand of NT teaching, and they are essential to many of God, in Pauls teaching about His its afrmations about Jesus, such as pre-existence and heavenly origin, There can be no compromise with the Gospel titles of Messiah, Son of in Johns description of Him as the the Muslim denials about Jesus, God and Son of Man, Pauls teachdivine Word made esh, or in the and no reducing Him to a purely ing on Christs humbling Himself human and uncrucied prophet. worship offered to Him, with God, even to death and then being exalted in the book of Revelation. These to heaven, and the picture in Heare not a few insignicant details that can be easily set aside, brews of Jesus as the eternal high priest of a new and better leaving us with a mere prophet like the Muslims Isa. They covenant. This last theme (which is found in other forms in are fundamental to NT teaching, and without them the whole Paul and the Gospels) also indicates the importance of Jesus death as a sacrice. The authority of Jesus as Lord, which edice of NT Christianity comes crashing to the ground. is the earliest and most basic Christian confession, is rmly Jesus more than a man grounded in His resurrection. Islam gives many titles to Jesus that are also found in the So there can be no compromise with the Muslim deniNT. In addition to prophet, these include messiah, serv- als about Jesus, and no reducing Him to a purely human and ant and word of God. It also afrms various Gospel events, uncrucied prophet. After that hatchet work is done, little including Jesus sinless life, His ascension and His return. It is is left not only of the NT pictures of Jesus, but of Biblical for this reason that the Muslim Isa is often mistakenly thought Christianity itself. to be virtually equivalent to the NT gure of Jesus. Conclusion But this impression is seriously misleading, even leaving aside for a moment Islams explicit denials of many BibliWe have seen that the Muslim view of Jesus is fundacal teachings about Christ. The titles used in the Quran are no more than names for Jesus, much the same as Isa (the origin mentally inconsistent with the New Testament, and that to and meaning of this Quranic name are obscure); the Quran accept it is to reject the authentic Christian faith. It is vital does not give them anything approaching their NT meaning. to understand this if we are to share our faith with Muslims And Muslims understand the Gospel events in quite different without compromising its integrity. But as we suggested in the introduction, there is even ways: for example, when Jesus returns, He is expected to do so as a Muslim who will destroy Christianity and make Islam more at stake: our relationship with our Saviour, Lord and Friend. We owe it to the one who loved us and freed us from the only religion in the world! In any case, what Islam denies from the NT portraits our sins by His blood to uphold the honour of His great Name, of Jesus is much more signicant than what it afrms. The by thinking Biblically about who He is and confessing it boldly Quran rmly denies His deity, and also His divine Sonship in in the face of challenge. To Him be the glory for ever!

1: A comprehensive treatment of everything that the NT says about Jesus Christ would require a large volume! We will focus here on its most important afrmations about Him, especially those that are particularly relevant to mission among Muslims and others. 2: 2 and 3 John contribute little to our understanding of the Person of Christ, so only the rst letter is mentioned here.

BARNABAS FUND HOPE AND AID FOR THE PERSECUTED CHURCH


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 IV BARNABAS AID MARCH/APRIL 2012 New Zealand PO Box 27 6018, Manukau City, Auckland, 2241 Telephone (09) 280 4385 or 0800 008 805 Email ofce@barnabasfund.org.nz Australia Postal Suite 107 236 Hyperdome Loganholme QLD 4129 Telephone (07) 3806 1076 or 1300 365799 Fax (07) 3806 4076 Email bfaustralia@barnabasfund.org Jersey Le Jardin, La Rue A Don, Grouville, Jersey, Channel Islands JE3 9GB Telephone 700600 Fax 700601 Email bfjersey@barnabasfund.org 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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BARNABAS PARTNERS

Barnabas Partners
I thank my God every time I remember you. In all my prayers for all of you, I always pray with joy because of your partnership in the gospel from the rst day until now. Philippians 1:3-5
Ch t an rayin in Zimbabwe Christians praying in Zimbabwe h n ray ng abw w

At Barnabas Fund we are very grateful for the prayers and generosity of our supporters, which enable us, with the help of our Lord, to transform the lives of so many Christians who suffer for their faith. But the needs are immense, and we want to share them with as many people as possible. The Apostle Paul rejoiced that his readers in Philippi were partners with him in his ministry of proclaiming the Good News of Jesus Christ. And we too recognise our need for partners in our ministry of making known the plight of the persecuted churches. Our partners include the numerous Christian individuals, churches and organisations through whom we channel our aid to the persecuted Church in many countries. They also include the voluntary representatives who give selessly of their time and energy to support what we do in many churches and regions across the UK. If you share our passion for serving our suffering brothers and sisters and have the time and desire to join us in this work, then we would like to invite you too to become a Barnabas Partner. There are several roles you can choose from.

Prayer Partner
Prayer is our leading priority. If God has given you a burden to pray for persecuted Christians, you may like to become a Prayer Partner by joining one of our dedicated prayer groups or setting up one of your own. We will provide Prayer Partners with a Prayer Group Starter Pack, and with regular prayer updates.

Church Partner
As a Church Partner, you can support our ministry in any or all of the following ways: Distributing the Barnabas Aid magazine and other printed materials at your church Encouraging prayer at church prayer meetings and services or through your notice sheet Alerting your church leaders to emergency needs Promoting special events such as the annual Suffering Church Sunday, and encouraging church members to support our petitions and campaigns Motivating individuals and churches to support Barnabas Fund and to receive Barnabas
Aid

Area Partner
Area Partners promote the work of Barnabas Fund across a local area rather than within just one fellowship. We would like to have at least one Area Partner in each county or district, but the area covered by each person can be tailored according to the time that you have to give. In this role you might help to promote special Barnabas Fund meetings in the area, distribute material to local churches, look for opportunities for speakers and support Church Partners.

Speaker
We are also looking for individuals who have experience in public speaking (and maybe preaching) to give a voice to persecuted Christians who cannot speak for themselves. As a Speaker you may be approached by Barnabas Fund to undertake a few speaking engagements each year in local churches or for Christian groups, though we understand that these must t with your own schedule. You will also be free to initiate your own engagements.

In addition to our regular material, Area Partners, Church Partners and Speakers will receive a bi-monthly brieng which will highlight key information for you to pass on to your church. You will be supplied with extra resources (such as DVDs, PowerPoint presentations, posters and leaets) about our ministry and the projects we support. You will also be invited to regional brieng events, when you can learn more about persecuted Christians around the world and how to be effective in your ministry with Barnabas Fund.

We greatly appreciate the efforts of all our Partners, regardless of how much time they can give to helping us. If you are interested in taking on one of these roles, please apply online at www.barnabasfund.org/partnership, or by email to partnership@barnabasfund.org, or contact your national ofce (addresses on back cover).

BARNABAS AID MARCH/APRIL 2012 11

SPOTLIGHT

You made it possible for us to remain in the Lords service when every reason urged us to retreat from discouragement, retreat from lack of sufcient funds and retire from insufcient know-how. You have encouraged us, funded us and educated us when we so much needed it. If we are a kite the Lord is ying, you are the string in his hands.
Francis Omondi, senior ministry leader, Kenya priority in Barnabas Funds ministry is to strengthen, equip and encourage Christian leaders who are serving the Lord in contexts of pressure or hostility. From senior leaders who head up large organisations to simple pastors caring for their ock, Barnabas Fund partners with them to enable them in their ministry.

Barnabas Partnership with Persecuted Leaders

Barnabas Fund has been a real source of inspiration and encouragement to us strengthening our hands in ministry over the past seven years. They have not only made us strong, bold and courageous but have given to us through their nancial support the will and resolve to take the message of the Gospel across Guyana and the Caribbean
Paul Mursalin heads up a ministry in Guyana, South America, that is reaching Muslims with the message of the Gospel via television.

I always pray with joy because of your partnership in the gospel from the rst day until now (Philippians 1:4-5).

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SPOTLIGHT

Partnering with Bible and Theological Colleges


This study is blessing of God for me. It is an answer to my prayer.
This was the testimony of a church leader in Uzbekistan who attended training sponsored by Barnabas. The 60 leaders who completed the course are serving God in a situation of great persecution. They bore witness to the way their studies had given them vision, purpose and strategies for ministry, and encouraged them in teamwork.

We also fund specialised training to equip leaders with particular skills needed in their own ministry contexts and to help them face persecution. Workshops, Bible courses and conferences help individuals to develop ministry skills and bring leaders together for teaching, encouragement and to share about the challenges they face, seek solutions and develop strategies to respond. Barnabas also invests in the church leaders of the future through seminars for Christian students. For example, in Bangladesh young people are the key to the health of a Christian minority that is despised and marginalised. We funded 73% of the costs of four regional conferences, attended by 320 students in total. The conference theme was Hebrews 10:22-24, and there were workshops on mission, culture, and dealing with the frustrations of life as a Christian student or seeking work in a country where Christians are discriminated against.

During 2010 and 2011 Barnabas provided 1,480,834 pieces of Christian literature, including Bibles and other items, in 14 languages and 24 countries.
Many Christian leaders are desperately short of the ministry resources that we take for granted in the West. Christian books and study materials are especially important. Barnabas Fund provides for the translation, printing and distribution of Bibles and other Christian books, booklets and magazines in various languages. For example, in Pakistan an Urdu study Bible and a synopsis of the four Gospels have been produced for the rst time.

In situations of hostility or pressure from other religions, Christians need to be well grounded in their faith and need a thorough understanding of why they believe in Christ. For this purpose effective leadership is vital. Whilst we profoundly believe that it is the Holy Spirit who guides, encourages and supports His people, particularly those in leadership positions, it can also be very helpful for them to be equipped and resourced. But in some countries, many dedicated and hard-working church leaders have not had the opportunity of training to equip them for their ministry. In the last two years, Barnabas Fund has supported 10,240 Christians who are equipping themselves for service by studying. We support theological colleges, Bible colleges, and other Christian training institutes in 26 countries, including Algeria, China, India, Indonesia, Kenya, Kyrgyzstan, Moldova, Nepal, Pakistan, Sri Lanka and Tajikistan. A Bible school in Kyrgyzstan is equipping men and women to become pastors and missionaries in their own country. One graduate said, Knowledge that I get here helps me very much in ministry It is especially important because we live in Islam majority country. Therefore we need to know Christian dogmatic questions to talk about Jesus and to explain many problems.

Partnering with Pastors and Evangelists


92 years old, y old, an still churchand still churchtil churc planti g am gst planting amongst nting amongs nt t s Mu lims in Muslims in Indone ia ith In onesia, with Indonesia, with n suppor from support from ppo ort or Ba nabas Barnabas a

Partnering through Resources

Pas o Pa tor Khok r (front left) receiving his Urdu asto as or ok oka ont left) c v u Study Bible from the Pakistan Bible Society u y ef he k stan B n t

It was my great desire to get this Bible The whole congregation will be blessed through this book.

Pastor Sharif Khokhar received an Urdu Study Bible from Barnabas Fund to help him in understanding the Bible and preparing sermons for his church members. Discrimination and fear of violence are part of daily life for many pastors in Pakistan. Many also live in deep poverty.

Pastor H. in Algeria Courageous and faithful, enduring hardship and persecution, hundreds of evangelists, church-planters and pastors are faithfully serving the Lord in their own homelands with support from Barnabas Fund. In the last two years, our assistance, together with local donations or small income-generation projects, has enabled 573 full-time Christian workers to continue serving the Lord in 33 countries.

I thank you and the brothers and sisters in Barnabas Fund organisation who are a great blessing to me and my family, as you have been my partners in the work which the Lord has accomplished through me. I am truly very encouraged and relieved on the issue of finance for my needs and the needs of my family.

Spiritual hunger fed by Bible training in the Democratic Republic of the Congo Wracked by bloody conict for many years, the Democratic Republic of the Congo (DRC) is also a desperately poor country. Many trained pastors have been killed in the violence and churches are being led by those who have had no opportunity to train. Some do not even own a copy of the Bible.
The atmosphere throughout the week was vibrant and there was an air of expectation and excitement... These pastors are hungry for teaching, reported one

of the organisers about a leadership training event funded by Barnabas in DRC.

One hundred senior pastors and 20 leading women workers from all over the DRC attended the training and each received a copy of the Africa Bible Commentary. Another 40 were so eager to learn that they attached themselves unofcially to the session, sitting at the back, listening and taking notes.

Reference numbers: 00-430 Leadership Training Fund 00-360 Christian Literature 00-362 Bibles and Scriptures 00-477 Pastors Support Fund 00-478 Evangelists Support Fund

BARNABAS AID MARCH/APRIL 2012 13

LEARNING FROM THE PERSECUTED CHURCH

Leaning on the
a story of persecution

Lord

Debbie came from a strict Muslim family in a Muslim-majority country. Her father was an inuential businessman with contacts in the government. Here is her testimony. Trying to ll an empty heart
Debbie says, Growing up I had everything I wanted. I always felt the need of being close to the creator, I did all my Islamic requirements to be a good servant to Allah; I also followed and obeyed my fathers rules But I was angry and lonely growing up. When I was 17 I wanted to run away from my life. Of course that was not possible so I came up with a plan of going out of the country to study. I expected that my father would not easily accept this plan, because I am a girl and girls should stay home, but surprisingly he agreed to send me to England to study. I moved to England in 1998 and found that it was very different from my country. I started my studies and after a while I started making friends and learning the life that was offered to many young people in England: parties, alcohol and even drugs. I was so lost in my heart and felt so lonely and rejected for my whole life that new friendships were a way to ll my empty heart. It did not take me long to understand that nothing was lling that emptiness I felt like I was so far from the creator and as a Muslim girl I was not doing the right things by drinking and going to parties. This made me feel even more depressed and lost. The last straw in my life happened when I found out that my anc was cheating on me.

Love and hope at church


Late one Saturday night Debbie found herself at a small church. She was met by the church leader, who gave her some leaets and prayed for her. Please come again tomorrow morning for the Sunday service, he asked. In shock, Debbie ran and told her aunt what had happened. When asked if she was going to go back to the

14 BARNABAS AID MARCH/APRIL 2012

LEARNING FROM THE PERSECUTED CHURCH church, she replied, That it is not ever possible. I am a Muslim girl and I know that Christianity is corrupted; why would I go to listen to lies of the people when I knew that Islam is the nal religion on earth? But the next morning, Debbie was at church! How had she ended up back there, and why did all the people there look happy and act like they loved each other when they were not even related? Every Sunday for two months, Debbie went to church to try to understand what they were saying and how they were so full of love and hope. She decided Christianity was a happy loving religion and thought, I should just become a Christian and maybe that is the way I will be like them; happy, joyful and loving. I could still believe in Allah. Happy with her decision and thinking this would not be a problem for anyone, she called her father to tell him that she had become a Christian. To her surprise, he did not like it, and she found herself out on the streets within two weeks. Debbie says I was rejected by all of my friends, my aunt and everyone I knew. They were all against me just because I said I had become a Christian. As I was Shortly after I moved into their house they got me a Bible in my own language. I started reading and fell in love with the Word of God. It was so deep but also so easy to read and understand. It was so touching and full of love that I was weeping and laughing; all of my emotions were upside down and I could not understand why or how this book was touching my heart so much. I would read and take notes and ask a lot of questions every day. I came to an understanding of who Jesus really is, why He died on the cross and what salvation means. In April 2000, I was baptised. to trust Him and follow Him no matter how difcult it seemed. He said he would lead me and I was to follow Him. In the morning I knew He wanted me to go back to my home country, where there was a secret Bible school that would take me and hide me. I could learn and study the Bible in my own language and share the Gospel with my people. But going back could mean possible death, because her father could easily nd her. Debbie declares, When faith rises up, nothing can stop God from what he has planned. I had faith and trusted him to take care of the details. Despite her lack of paperwork, passport or ID, she managed to leave Britain. When she arrived in her home country, the computers were not working, the customs ofcers were unable to check her name against their records, and she passed through without difculty. She says, It was like I did not exist. I was not in England and nobody knew that I was in my home country. I could be free to study the Word of God.

Kidnapped
Shortly after her baptism, Debbie was kidnapped outside her home. Her abductors said they would kill her unless she returned to her country as a Muslim. Refusing, she started to sing her favourite worship song. Debbie recalls, I was a believer and a follower of Jesus with my full heart and not even death could separate me from Him. I was not scared nor did I feel pain from the cuts on my neck. After all that they had done and said to me, I was still peaceful and could sing a song. That was not what they

Bible school blessing


Debbie met her husband at Bible school, and they were married in 2001. Despite her husband being arrested and tortured by the government countless times, they served the Lord and preached the Gospel together for eight years and started a number of churches in their country. However, they were forced to ee in 2009. Debbie and her husband are now in a country where they are free to worship and to share the Gospel with local Muslims. Debbie says, Ministry is our life, not our job. Our desire is to help and awaken Christians. His immeasurable and everlasting love is for all of us. Give thanks for the way the Lord has brought Debbie through her trials over the years. Pray for those with whom she comes into contact, that they may see the love of the Lord through her words and her actions. Pray for her and her family, that the Lord will bless and guide them in the years ahead. Barnabas Fund has assisted Debbie.

My Jesus, My Saviour, Lord, there is none like you; all of my days I want to praise the wonders of your mighty love.
Debbies favourite worship song, which she sang to her captors

thinking that this is the worst thing to happen to me I realised my father was sending his friends to take me back to my home town. If I went back, many bad things could happen to me, including death. It was a cold rainy day and I was wet and hungry. I was ghting with God saying, just because I said I will believe you and be a Christian look at what is happening to me. I cried out asking for my life back even if I hated it; then I said, Give me a family and friends, make me happy and feel like I belong, I can trust again, then I will give you my whole life and will serve you until the last day of my life. Nothing happened. No angels came down from heaven, nor did I hear a sound, but a peace took over my mind.

were expecting. Confused, her captors let her go, and after a short stay in hospital Debbie returned to S and B.

Seeking Gods path


Debbie had applied for asylum in the UK, but one day she learned that her fathers contacts had taken her passport and identication documents and sabotaged her application. The Home Ofce said that her case was missing. I prayed and asked God to show me a way. I was alone and had no family, no money, no ID and no passport. I was not going to go back to my father or to my religion; I have Jesus and I am not leaving Him no matter what but what do I do, where do I go, how could I stand against the people who want to kill me? I knew they were not done with me yet and the only way to protect myself was to run away, to hide. After a time of prayer, Debbie decided she wanted to go to Bible school and study the Word, but without a passport doors would be closed in the UK. She says, I prayed and cried out to God and that night, I had a dream where Jesus asked me

A new family
A few minutes later, Debbies phone rang. A couple from the church (S and B) wanted to meet her for lunch. When they found out she no longer had a place to live, they gave her a room in their house.

BARNABAS AID MARCH/APRIL 2012 15

BIBLICAL REFLECTION

Suffering and Glory Romans 8:12-30


For Christians Eritrea is one of the most repressive countries in the world. Many of its church leaders and members have been imprisoned in atrocious conditions for years on end, where they are subject to hard labour, starvation and torture. Even those who stay out of jail may lose their jobs or be forbidden to leave the country.

ritrea is an extreme example, but only because persecution there is so severe. In this and every issue of Barnabas Aid we tell the story of Christians in many parts of the world who suffer because of their faith in Christ. For many thousands of our brothers and sisters, discrimination, oppression and persecution are part of their daily experience. Even for Christians in the supposedly more tolerant West, the insidious and relentless pressure of mockery and marginalisation can often be hard to bear. How are these sufferings for Christ to be endured? In other words, how can we stay faithful to our Lord in the face of them, continuing to confess His Name and maintaining a consistent Christian lifestyle? This is one of the questions that our passage, from Pauls letter to the Romans, is intended to answer.

required for Christian discipleship (1 Corinthians 9:24-27; 2 Timothy 2:5). On a much greater and vastly more important scale, this is also the message of our passage. Paul says to his readers, I consider that our present sufferings are not worth comparing with the glory that will be revealed in [or to] us (verse 18). He acknowledges that suffering is an inescapable part of authentic Christian living here and now: in the verse just before he has said that our status as co-heirs with Christ is conditional on our suffering with Him (verse 17). But this anguish ies upwards on the scales when weighed against what we will receive later, because those who suffer with Christ will also have the amazing privilege of being gloried with Him. For us too, the future gain is most denitely worth the present pain. The immediate context of Pauls argument is his teaching in 8:1-11. Here he explains how God, through Christ and the Spirit, has set believers free from the esh (which is the sinful state of human beings), from sin and from death. In doing this God has made it possible for us to full His law; so if we live our lives according to the Spirits promptings and in the Spirits power, He will bring us life and peace, and in the end God will raise us from the dead. In light of this great act of God, Paul goes on to explain how Christians are to endure suffering for

the sake of their Lord. The passage falls naturally into two sections: verses 12-17 and verses 18-30.

Life in the Spirit (8:12-17)


Paul says that because of what God has done for us, we are in debt to Him, and we pay that debt by living our lives not according to the esh but according to the Spirit. The whole of Romans is about how God has acted to make us righteous: rst by sending His Son to deal with our sin, and then by sending His Spirit to enable us to live for Him. So if we persist in living by the esh, we will die; but if we put the misdeeds of the body to death by the Spirit, we will receive Gods gift of life. In fact, it is as we are led by the Spirit that we enjoy the great privilege, and full the high calling, of being Gods children. The Spirit adopts us into Gods family, and puts on our lips the cry to God that Jesus Himself used: Abba, Father. The Spirit gives us the inner conviction that we are Gods children, and therefore also His heirs. But we will enjoy these blessings we will share in the glory of the exalted Christ only if we also suffer with Him. So Christians must not expect to be able to full our obligation to live a righteous life in a cosy and supportive environment! This responsibility must be worked out in the heat of suffering for the sake of our Lord, and the process is difcult and painful, especially for those brothers and

The pain and the gain


All over the world athletes are preparing vigorously for the Olympic Games to be held in London later this year. They have to take on a strict training schedule that includes diet, exercise and frequent practice, and that generates varying levels of physical and mental pain. But they are able to endure this demanding challenge in the hope of attaining a reward in a few months time: a place in the Olympic squad, a medal, a new world record. For them the future gain is worth the present pain. Paul uses the picture of the athlete in his writings to refer to the discipline and effort

16 BARNABAS AID MARCH/APRIL 2012

BIBLICAL REFLECTION

sisters who suffer acute forms of persecution. But the past action of God on our behalf urges us on from behind; the future promise of God about our glory draws us on from in front; and the present enabling of the Spirit empowers us from within.

as it should. As part of this great deliverance, the bodies of believers will also be redeemed, as we rise to share Christs resurrection glory and His rule over the renewed and redeemed creation.

Hope of glory (8:18-30)


In this second section Paul encourages his readers in the midst of their present sufferings, on the basis of their future glory. He does so with reference to the coming new creation (verses 18-25), the prayer of the Spirit (verses 26-27) and their adoption as Gods children (verses 28-30). The overarching reason why our present sufferings as Christians are not worth comparing with the coming glory is that the whole of creation is going to be liberated by God. In a cosmic reenactment of the great exodus of Gods people from Egypt, and of the resurrection of Jesus Christ from the dead, the created order will be set free from its slavery to decay and its inability to full Gods intention for it, to reect His glory

We do not fully understand how the distress of the persecuted churches, or even our own, is used by God for our good, but we know that the end result is greater blessing than we can imagine.
Life for Christians is not easy in the meantime! Although we hope condently for these great blessings, we do not possess them yet, and are still bound up with the pain of the unredeemed creation. But even though we do not even know what is right to pray, Gods Spirit within us intercedes on our behalf. In the midst of our sufferings we have someone to stand with us before God, whose groaning, too deep for words, expresses what we long to say but cannot.

And God works everything together for good for His people, those whom He has called to Himself and who love Him. Even the most extreme sufferings that we may have to endure for Him are worked into His purpose to transform us into the image of His Son, a process that ends in our being gloried with Him. We do not fully understand how the distress of the persecuted churches, or even our own, is used by God for our good, but we know that the end result is greater blessing than we can imagine. When the gain of our glorious hope is unpacked in this way, we realise that it really is more than worth the pain of our present sufferings. Not only are we promised a share in Christs resurrection and reign in a world made new; we also have the Spirit to lead us there through His intercession, and Gods promise to use even our trials to full His wonderful purpose for us. These convictions, sealed on our hearts by that same Spirit, enable us to stand rm in the face of persecution.

QUESTIONS FOR PERSONAL STUDY OR GROUP DISCUSSION


1. How do you react when you face criticism or hostility because of your love for Christ? What methods do you use to sustain your faith in such conditions? 2. How important to you is the promise of the glory to be revealed (v. 18) as an encouragement in the midst of present sufferings? 3. What do you think it means to be led by the Spirit (vv. 13-14)? How in practice do we put to death the deeds of the body? 4. What condition does Paul lay down for our being children and heirs of God (v. 17)? How ready are you to face this? 5. What promise about the creation does Paul provide in verses 19-25 to sustain us in our sufferings? What will these involve for us individually? 6. How have you experienced the Spirit interceding for and in you (vv. 26-27)? What results have you seen from such prayer? 7. How have you seen God working for good in the negative circumstances and events of your life (v. 28)? What will be the end result of this process (v. 30)? 8. How can you use the great promises in this passage to help yourself stand rm when your faith is under pressure? How can you use them to help others?

BARNABAS AID MARCH/APRIL 2012 17

IN TOUCH

Barnabas Fund would like to give a special thank you to Josiah Davis, age 6, from London for raising money to help Christians in Pakistan. Josiah writes, Dear Barnabas Fund, I sold my chocolate tifn at our church toddler group. I collected 26. This money is for the Christians in Pakistan who are living under tarpaulin because of the oods in 2010. From Josiah Davis.

b Baking for Barnabas

W We are pleased to announce that we now have regional ofces in Scotland a Northern Ireland. We are thankful to the Lord for the great interest and shown in these posts and have been able to appoint outstanding individuals with relevant previous experience. Robbie Toop is our new Barnabas Fund Scotland Coordinator. He can be contacted by email on scotland@barnabasfund.org or by phone on 07798627376. Kris Baraniuk will be the Coordinator for Northern Ireland and the Republic of Ireland. He can be contacted by email on NI@barnabasfund.org or ROI@barnabasfund.org or by phone on 07867854604.

Introducing Barnabas ofces in Scotland and N. Ireland

k ta kist akista r stian a ed raise h g Josiah ( ig ) ra sed 2 or hristian Josiah (right) raised 26 for Christians in Pakistan

B Barnabas Fund website in d erent languages diff


Ba Barnabas has been working hard to prepare different versions of our website for our supporters in various parts of the world. In addition to those for Australia, New Zealand and the USA, we now have sections for supporters who speak Russian, German, Spanish and Chinese. To view these sites, go to www.barnabasfund.org and click on the relevant ag in the top righthand corner. Please note that these websites are still under construction and they contain different amounts of translated content.

Did you know if you are selling an item via eBay, you can no between 10% and w donate 100% of the sale pr oceeds to Barnabas Fund? First, visit our eBay charity About us pa ge. To nd this, go www.ebay.co.u to k and go to the Sell menu. Select the option and then Bro Sell for Charity wse our charities in the right hand colum n. Next, click on sell now. You can then list your item/s in th specify the amount e usual way and of the sale that you wish Barnabas Fund addition, if you are to receive. In a UK tax payer, jus t select Gift Aid and to your donation at 25% will be added no cost to yourself.

for Barnabas Fund

n Christian Resources Exhibition


Barnabas Fund will have a stand at the International Christian Resources Exhibition, which is to be held from 8-11 May 2012 at Sandown Park, Esher. Our staff and volunteers will be happy to welcome you at Stand S70, so please come by and see what Barnabas Fund is doing in 2012. We will be delighted to meet you. For more information, visit www.creonline.co.uk

The weeks leading up to Easter provide a good opportunity for us to focus on the needs of the persecuted Church, in both prayer and practical giving.

Praying for the persecuted Church in Lent

We are pleased to include with this magazine a copy of our 2012 Lent prayer booklet. We hope you nd this a useful tool to inspire and assist your prayers for Christians around the world in the weeks before Easter. Further copies are available to order from your nearest Barnabas ofce (addresses on back cover) or from our website (www. barnabasfund.org/resources). Please would you also consider making a donation or asking your church to take up an Easter offering to help our Christian brothers and sisters who are suffering for their faith at this time? Thank you for your faithful support for persecuted Christians.

18 BARNABAS AID MARCH/APRIL 2012

Yes, I would like to help the persecuted Church


Here is my gift of ______________________
Please use my gift for Wherever the need is greatest (General Fund) Other ___________________________________________* I enclose a cheque/voucher payable to Barnabas Fund. Please debit my Visa Maestro Number Maestro issue number Expiry date
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Please send _________ free copies of the Lent prayer booklet

Gift Aid Declaration (Applicable to UK tax payers only) I authorise Barnabas Fund, registered charity no. 1092935, to treat all donations I have made since 6 April 2007 and all subsequent donations as Gift Aid donations until I notify you otherwise.
Signature ___________________________________ Date ____________
If you have previously signed a Gift Aid Declaration for Barnabas Fund, you do not need to sign again. To qualify for Gift Aid, what you pay in income tax or capital gains tax must at least equal the amount of tax reclaimed on donations to registered charities in the tax year. Please inform us if you change your name or address or stop paying tax.

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or issue date

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Signature ____________________________
Please return this form to Barnabas Fund at your national ofce or to the UK ofce. Addresses are on the back cover. Barnabas Fund will not give your address or email to anyone else. Phone 0800 587 4006 or visit our website at www.barnabasfund.org to make a credit card donation. From outside UK phone +44 1672 565031.
Registered Charity number 1092935 Company registered in England number 4029536 *If the project chosen is sufciently funded, we reserve the right to use designated gifts either for another project of a similar type or for another project in the same country.

I do not require an acknowledgement of this gift. I would like to give regularly through my bank. Please send me the appropriate form. (UK supporters may use the Direct Debit form below.) Alternative Gift Card To make an alternative gift for a loved one, please Mag contact your national Barnabas ofce.

03/12

Supporters in Germany: please turn to back cover for how to send gifts to Barnabas Fund.

Mag 03/12

DIRECT DEBIT for UK supporters who would like to give regularly


I/We want to bring hope and aid to the persecuted Church by a regular gift, to be used where it is most needed (General Fund) or for ________________________________*(give reference number of project to be supported) Name Address
(Mr,Mrs,Miss,Ms,Rev,Dr)

I would like to give a regular gift of _______________________________ (amount in words) _____________________________________________ Starting on 1st / 11th / 21st _________________ and then every month/quarter/year (delete as applicable) until further notice.

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Please ll in the whole form including ofcial use box using a ball point pen and send it to: Barnabas Fund, 9 Priory Row, Coventry CV1 5EX Name and full postal address of your bank or building society Service User Number

2 5 3 6 4 5

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*If the project chosen is sufciently funded, we reserve the right to use designated gifts either for another project of a similar type or for another project in the same country.

Mag 03/12

THE DIRECT DEBIT GUARANTEE This Guarantee is offered by all Banks and Building Societies that accept instructions to pay Direct Debits. If there are any changes to the amount, date or frequency of your Direct Debit Barnabas Fund will notify you 14 days in advance of your account being debited or as otherwise agreed. If you request Barnabas Fund to collect a payment, conrmation of the amount and date will be given to you at the time of the request. If an error is made in the payment of your Direct Debit by Barnabas Fund or your bank or building society, you are guaranteed a full and immediate refund of the amount paid from from your bank or building society. If you receive a refund you are not entitled to, you must pay it back when Barnabas Fund asks you to. You can cancel a Direct Debit at any time by simply contacting your bank or building society. Written conrmation may be required. Please also notify us.

BARNABAS AID MARCH/APRIL 2012 19

Tackling Islams Apostasy Law


The British signatures, numbering 55,976 including electronic as well as paper, were delivered on 21 July 2011 to the Foreign and Commonwealth Ofce, where the petition was accepted by the Human Rights and Democracy Department. did) to create the laws, which have remained unchanged ever since. But the medieval interpretations are being challenged by a number of courageous Muslim scholars of the 21st century. Some of these scholars point out that the death penalty for apostasy is not clearly sanctioned anywhere in the Quran. They also argue that the examples in the hadith of executing apostates were really punishments for treachery against the Islamic community. Others hold that Muhammads commands to kill apostates were only applicable to the time and place that he issued them, and should not have been made into a universal law by later Muslims. Barnabas Fund is in discussion with some of these Muslim scholars to see how we can help them to achieve our shared goal of abolishing all penalties for Muslims who choose to leave Islam. Please pray with us and for us in this new venture.

Abolishing the Law of Apostasy future action Petition Delivered to UK Foreign Ofce
Barnabas Fund would like to express our gratitude to 69,013 people from a variety of countries who signed our Apostasy Petition in 2009-10. The petition called on national governments to support all efforts by Muslims to have the Islamic apostasy law abolished, so that Muslims who choose to leave their faith are no longer liable to any penalty but are free to follow their new convictions without fear, in accordance with Article 18 of the United Nations Universal Declaration of Human Rights. Barnabas Fund will continue to press in 2012 for the abolition of this iniquitous law. According to all schools of sharia (Islamic law), an adult male Muslim who chooses to leave his faith should be killed. The punishment for a Muslim woman who apostatises is either imprisonment (with or without beatings) or death, according to the school of sharia. The sharia laws were codied by Islamic scholars in the 8th and 9th centuries. They interpreted two basic sources the Quran and the hadith (traditions recording what Muhammad said and

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 specic project of Barnabas Fund, please inform the Barnabas Fund ofce in Pewsey, UK. Account holder: Hilfe fr Brder e.V. Account number: 415 600 Bank: Evang. Kreditgenossenschaft Stuttgart Bankcode (BLZ): 520 604 10

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barnabasaid the magazine of Barnabas Fund


Executive Editor Steve Carter Published by Barnabas Fund 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
Barnabas Fund 2012. For permission to reproduce articles from this magazine, please contact the International Headquarters address above. The paper used is produced using wood bre at a mill that has been awarded the ISO14001 certicate for environmental management.

www.barnabasfund.org
20 BARNABAS AID MARCH/APRIL 2012

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