barnabas aid march/april 2013

7/29/2019 Barnabas Aid March/April 2013

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MARCH/APRIL 2013

THE AID AGENCY FOR THE PERSECUTED CHURCH www.barnabasfund.org

IN THIS ISSUE

SyriaWill its strickenChristianssurvive?

ExodusChristianscome home toSouth Sudan

UzbekistanSupportingChristianleadership

OUR

GOD IS

FAITHFUL


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Front cover of magazine: Syrian Christians who received emergency aid from Barnabas Fund

To guard the safety of Christians in hostile environments, names may have been changed or omitted. Thank you for your understanding.Unless otherwise stated, Scripture quotations are taken from the New International Version.

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Barnabas Fund 2013

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2 BARNABAS AID MARCH/APRIL 2013


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WELCOME FROMTHE DIRECTOR

Heavy clouds hang over many Muslim-majoritycountries around the world. The devastating

war in Syria has seen over 60,000 lives lost at

the time of writing, and b the time ou are reading this

there may well be 4 million people displaced internally

and over a million externally. The Syrian economy has

been devastated, and the beleaguered Christian community

in Syria faces the certain prospect of oppression if not

destruction. The process of eliminating the Church in Iraq

continues. A dreadful tyranny hangs over the Christian

community of Egypt. Pakistans Christians exist in a

failed state. In Africa, particularly Nigeria, the frequent

murder of Christians, especially when they are gatheredfor worship, seems unstoppable. Add to this the natural

disasters and widespread economic decline of our day, and

we have a situation ver much as the Lord Jesus predicted

to His disciples: wars, rumours of wars, nations in conict,

famines and earthquakes (Matthew 24:6-7).

In the next verse our Lord explains that events such

as these are part of the birth-pangs of the new age. He

counsels His disciples that the must happen according to

the divine purposes of God, and so believers can and should

remain calm. But He interprets them as the beginning of

the suffering [literall, birth-pangs], which is a technical

term for the distress that is coming upon the world before

the end of the age.

As part of this distress, the people of God will be

caught in horric situations of persecution. Because of

loyalty to Jesuss Name they will suffer afiction, hatredand death. Worse still, some will betray their fellow-

believers; some will deny their faith; many will be deceived

b false prophets; and the love of most will grow cold

(Matthew 24:9-12).

How much of this are we already seeing? In the face

of such calamitous situations, we may be tempted to react

with apath or even despair, seeing no possible solution

to the evil and wickedness of our world.

But the birth-pangs tell us that God is going to

intervene directly in history. These birth-pangs will usher

in the Da of the Lord when this present age, with all its

sufferings, will be transformed into the age to come. AsDaniel said to King Nebuchadnezzar, there is a God in

heaven who reveals mysteries, (Daniel 2:28) and He

has graciousl revealed to us His plan so that we should

not be alarmed.

God has not abandoned the world. It is still the

scene in which Gods purposes will be fullled. The horror

and suffering of Good Frida gave wa to the glorious

resurrection victory of Easter Sunday. The Gospel will be

preached across the globe (Matthew 24:14). We should

not be discouraged. When these things begin to take

place, stand up and lift up your heads, because your

redemption is drawing near (Luke 21:28). Judgment

and a new creation are certain. We must remain faithful

to Christ, because those who stand rm to the end will

be saved (Matthew 24:13).

Dr Patrick Sookhdeo

International Director

Th bii o th bith-

Contents

7 13 16

In TouchImaginative fundraising forBarnabas

Project UpdateBarnabas brings relief toneedy Christians in Syria

Newsdesk

Convert beheaded inSomalia; anti-Christian riots

and bombing in Nigeria

Campaigns

Promoting and defendingfreedom of religion

Windows on IslamHow should Christiansrespond to the halaleconomy?

Focus

The tragedy of Syriassuffering Church

Compassion in ActionThe Sudan Exodus takes tothe road

4 11

8 12 18

PULL-

OUT

16

3BARNABAS AID MARCH/APRIL 2013


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how barnabasCOMPASSIONIN ACTION

19,669 for emergency aid

in Mali(US$31,548; 23,263)

It was really the hand of God thatcame to their rescue. Otherwisesome might have lost their lives,wrote a pastor after impoverishedfamilies in his congregationreceived food from Barnabas Fund.Some, he continued, had been

eating only watery soup for threedays, while others had not eatenanything at all.

Maize, rice and medicines weredistributed to 2,295 Christians inrural areas. Many of them had ed

the violent Islamist rebel takeoverof the north in March 2012. Allwere hard hit by crop failures andspiralling food prices. BarnabasFund also paid the rent for three

months for some displacedChristians living in Bamako, thecapital city.

Timely arrival offood

Pro

jec

tre

ference

34

-1057

8,048 for smallbusinesses in Egypt(US$12,910; 9,897)

Putting Christiansin business

When Adel opened a pharmacyin a village where many Muslimslived, some of them decided toopen another pharmacy nearby.Soon the Muslims were allshopping at the Muslim-owned

pharmacy, putting Adel, a Christian,out of business. But a micronance

loan from Barnabas Fund enabledhim to t out a new pharmacy in

a different area. Now he is able tomake ends meet.

Besides Adel, eight other Christiansin Upper Egypt, an area where thereis much poverty among Christians,recently received loans to start upsmall businesses. Three started

chicken farms, two a taxi serviceand one a convenience storesituated on church grounds.

Pro

jec

tre

ference

11

-424

2,000 for Christiannursery in North Africa(US$3,208; 2,459)

What youre doing is saving ourkids from many major problemswith the Islamic teaching, saidLila, a coordinator of a Christiannursery. Thanks to a one-year grantfrom Barnabas that covers threeteachers salaries, 20 under-foursfrom Christian homes are receivinga Bible-oriented education in aChristian environment.

The teachers consider their worka ministry rather than a job.Every day they start by makinga Bible story come alive for thechildren, and then use it as anillustration for learning exercisessuch as writing, drawing orcounting. A mother told Lila thatshe is amazed to see how her twochildren who attend the nurserynow behave at home, how they

love each other, share their toys,pray for one another and dream tobe like David and Gideon.

A pocket of safetyat a Christiannursery

Pro

jec

tre

ference

00

-514(Sc

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Sponsors

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is helpingCOMPASSIONIN ACTION

Your gifts gave them a living hope that there are peoplewho care for them at the time of their need, said a pastorin Nepal after Christian ood victims there received aid

from Barnabas Fund. We regularly get feedback like thisfrom Christians we have helped in contexts of pressureand persecution. Below and on the following pages youcan read about just a small selection of the many people

we have supported recently. Please pray as you read.

I can see now that I didnt knowelementary laws about humanrights, said a pastor after receivingtraining on human and religiousrights paid for by Barnabas Fund.Now I know them and will teachthem to my church members.

Laws restricting Christians aregetting increasingly tough inKyrgyzstan. During a two-day legalcourse 61 church leaders, churchadministrators and church treasurersfrom seven regions of the countryreceived an overview of currentand draft laws on religious freedomand human rights. Then they learnthow they can better protect thefreedoms of Christians, including byworking together. They also drew

up a petition on proposed laws thatinfringe the rights of believers.

Answers toquestions onreligious freedom

Pro

jec

tre

ference

00

-430(Lea

ders

hip

Tra

ining

Fun

d)

Bibles are immensely precious toChristians in Burma. So when tensof thousands of Christians recentlyreceived their own copies thanks toa grant from Barnabas Fund, theyresponded with great joy.

These Bibles are even more

cherished because they arewritten in the Christians ownlanguage. Christians of theKachin minority received morethan 8,000 copies of the Kachin-Jingpaw Bible and 5,400 Kachin-Lhaovo Bibles.

For many Kachin Christiansthis Bible is now one of the fewpossessions they own; many losteverything when they ed the

violence of the Burmese army, andthey are living in displaced peoplescamps.

Receiving a

treasured gift

Pro

jec

tre

ference

75

-1042

8,089 for Bibledistribution in Burma(US$13,090; 9,946)

4,272 for leadershiptraining in Tajikistan(US6,852$; 5,252)

When I talk about Jesus topeople, said Zemra, one of the

students of a leadership trainingcourse funded by Barnabas, theyusually say that they have Muslimroots and that Christianity is aWestern religion. They say, Ourancestors were Muslims and westay Muslims. Today I can explain

that that it is not true.

Zemra, a ministry leader and

convert from Islam, is getting asolid grounding in her new Christianfaith together with 59 other Muslimconvert church leaders. Every threemonths for a period of two yearsthey are travelling from the remoteareas of their country to meet for twodays of training to help them resistpressure from the Muslim majority

to stop their ministry. They are alsoequipped with skills to reach out tothem with Christs love.

Skills for explainingtheir faith toMuslims

Pro

jec

tre

ference

50

-1003

1,652 for human andreligious rights training

in Kyrgyzstan(US$2,650; 2,000)



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COMPASSIONIN ACTION

Severe repression by the authorities inUzbekistan is not stopping a congregationrun by a Barnabas-supported pastor fromourishing. Members have found ingenious

ways to meet together while remaining under theradar of government spies. They have short get-togethers in cafs, or talk about their faith while

driving together.

Under the guidance of their pastor, Ilshod, whowas a Muslim extremist with links to the Talibanbefore nding Christ, the congregation has

grown from ten members in 2007 to 120 now. Itis too dangerous for the church to come together

as one large gathering, and so they meet in 19separate home and family groups in variousvillages in the region.

Through his encouraging teaching Ilshod haschanged the attitudes of many of his churchmembers. Some were at rst too afraid and

ashamed to tell their relatives and friends thatthey were Christians. Now they want to talk aboutJesus to everyone.

Others, previously too fearful of police raidsand nes to attend home groups, learned the

importance of fellowship and now relish meeting

up. Two church members were so strong in theirfaith that they were able to resist pressure fromsecurity service ofcers to spy on the church and

the pastor.

The two-year support from Barnabas, whichcovers 90% of his familys daily needs and 80%

of his travel costs, is making it possible for Ilshodto dedicate all his time to his ministry. Severalmembers assist him now by visiting the differentgroups every week and provide pastoral care tothe members.

Support from Barnabas Fund helped Dilfusaout of a very difcult situation. When one of the

leaders of her church had to ee Uzbekistan

because of threats of arrest from the authorities,her own responsibilities within the congregationwere increased. On top of this her employersred her from her job after the police notied

them that she was a member of a church andinvolved in ministry.

It was an answer to urgent prayer when 75% of

Dilfusas daily needs were covered by BarnabasFund for one year. She is one of six youngministry leaders, all converts from Islam, who are

receiving this support. The 25-year old now hasthe means to visit the eight home groups shecares for on a regular basis. She also has timeto lead a prayer ministry and work with youngpeople in evangelism. All the congregations thatthe six church leaders are overseeing are learningto stand strong in their faith.

Because the work is so full of risks and leadersoften have to ee, it has been agreed that if

this happens, Barnabas Funds support will be

transferred to other people in the congregation.This way the small churches can be assured ofcontinued care and support.

Project reference 00-477(Pastor Support Fund)

1,312 to help support Ilshod(US$2,050; 1,613)4,524 for support of six young

ministry leaders(US$7,256; 5,563)

Congregation thrives despite government pressure

Underground church assured of leadership

bringing hope,



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COMPASSIONIN ACTION

Onboarding the plane many ofthe women and children whomBarnabas Fund was airlifting from

strongly Islamic Sudan to South Sudan lookeda bit anxious. But they broke out into big smileswhen getting off the plane, having safely arrivedin their homeland. Suzy, one of the rescued, saidat the Juba airport, After many years of sufferingand prayers, God opened the way for us.

By way of three ights Barnabas Fund

successfully brought 461 Christian adultsand children and 31 infants to the safety ofSouth Sudan in September 2012, at a cost ofapproximately 175 (US$282; 215) per adult orchild. They are now embarking on new lives intheir homeland.

Helen, one of the women, said that she washoping to invest in farming in the Kuda area ofJuba County, the area where she is originally

from. In Khartoum very few job opportunities wereopen to her as a Christian; the wealthy Muslim

Arabs who employed her as a servant paid solittle that she could not to maintain her family withit; she and three children had to resort to living ina shelter of plastic sheets and cartons.

Like many other Christians from the South, Helenhad ed north to escape the devastation caused

by the bitter civil war that lasted from 1983 to2005, following an attempt by the Islamic North

to impose sharia on the predominantly ChristianSouth. But Sudan is ruled by sharia, making lifedifcult for Christians. After South Sudan became

independent in 2011, sharia began to be appliedmore strictly, and Southerners were threatened bythe Sudanese government. Many have been ableto return to South Sudan since then, but about300,000 impoverished South Sudanese are stillstranded in Sudan, many living in camps aroundthe capital, Khartoum.

Praise God, because road connections between

Sudan and South Sudan re-opened in Octoberlast year, we have been able to transport another

1,485 adults and children and 323 infants by busat a cost of around 110 (US$177; 135) per adultor child. Because of this Barnabas Fund has beenable to full its original aim of rescuing 2,000 of

the most vulnerable South Sudanese Christians.And at the time of writing we are planning totransport another group of around 1,500 by roadin early 2013, Lord willing.

transforming lives

By plane and by bus,coming home tofreedom

408,732 for airlift and bus transport(US$658,519; 496,589)

Project reference48-1078



8/24

THE TRAGEDY

OF SYRIAWILL ITS STRICKEN CHRISTIANS SURVIVE?

Christian villagersin Hala faced anultimatum: either tojoin the oppositiondemonstrations or toleave.

Two Christian menwere kidnapped bythe rebels in separateincidents and laterfound dead. The rst

was found hanged withnumerous injuries, thesecond was cut into

pieces and thrown intoa river.

Basilios Nassar, aGreek Orthodox priest,was shot dead by arebel sniper in Jarajima,Homs.

Four Christians inHoms were kidnappedby rebels.

Two Christians werekilled as they waitedfor bread at a Homsbakery.

Around 70 Christianhomes in Homs wereinvaded and pillagedby the rebels, who alsoseized vehicles.

The armed oppositionoccupied and damagedGhassanid GreekOrthodox School inHoms.

More than 140Christians werereported to have beenmurdered in Homs.

A Christian man inHoms was stoppedand sexually assaultedat an armed rebelgroups checkpoint.

A young Christianboy was killed byrebels in Homs, wholmed the murder

and later claimed itwas committed bygovernment forces.

2012 January FebruaryJan Feb Mar Apr May Jun Jul Aug Sep Oct Nov Dec

Demonstrations inHoms became adaily activity. Muslimprotesters began totravel to Christianneighbourhoods.

A Christian father-of-two was shot dead bythree armed attackerswhile driving in Homs.

2011

! !

!DestructionThreats and occupation of Christian areasViolenceMurder

This timeline of selected known incidents shows how anti-Christian persecution in Syria has

intensied. To protect our sources, we have not been able to name many of the victims.

A fuller version with more incidents is available at www.barnabasfund.org/syria-timeline.


SPOTLIGHT


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Destitute. Attacked. Intimidated.Vulnerable. This is the condition ofChristians in Syria.

C

aught in the crossre of a bloody civil war

that has displaced tens of thousands ofChristians, our brothers and sisters are

in a desperate plight. They are being kidnapped,raped, tortured and murdered. Many have had toee their homes, owing both to the ghting and to

threats and intimidation from opposition groups.The displaced face a mounting humanitariancrisis in the cold Syrian winter as their suppliesrun short.

The Church has been in Syria since Biblical times.It was as he approached Damascus that Saul,who was going there with the intent of persecutingChristians, encountered Jesus Christ, and it was

in that city that he was baptised and proclaimedthe Lords Name (Acts 9:1-6, 17-22). And yet now,Christians are at risk of being wiped out from thecountry. Reacting to the desperate times facedby his community, one Syrian church leadersaid, I am not very optimistic that our Christiancommunity will survive.

Before the Arab Spring, Syria was one ofthe easiest places in the Arab world to be aChristian. The countrys 2.3 million Christians

were allowed the freedom to practise their faithwithout much ofcial harassment. But because

they have enjoyed such tolerance under thegovernment of President Bashar al-Assad,opposition ghters assume they support the

regime. Because of this assumption, andbecause there are Islamist groups among the

rebels, Christians are suffering numerous andgrave abuses.

Forced from their homes and streetsFleeing ghting and Islamist threats, the Christian

population of Homs declined from 50,000-60,000to less than 1,000 between February and May2012. By December around 80 Christiansremained in the Christian quarter. The area wassurrounded by at least 2,000 armed rebels, whoat the time of writing are holding the Christianshostage there. A church leader said, They were

100m from freedom but the Salas said, If youleave we kill you; if you stay with us you live.In fact the Christians have been dying one byone because of severe hardship and lack ofmedicines. One of Barnabas Funds partners inHoms stated that the Christians were being heldas human shields to deter government forcesfrom attacking the area.

Our brothers and sisters in several mainlyChristian areas of some Syrian cities have

seen their streets taken over and their homesransacked as rebels have occupied theirneighbourhoods. Christians have also beenforced to ee following terrifying ultimatums from

their Muslim neighbours, or simply becauseghting has made their homes unsafe.

Abducted and murderedChristians are greatly at risk of being abducted;more than 30 Christians have been kidnappedin Homs alone. Some of those taken have beentortured and abandoned or held for exorbitantransoms that many families cannot pay. Somefamilies have asked for their loved ones to bekilled outright rather than have them subjected tobrutal torture. Our brothers and sisters are alsobeing murdered, sometimes gruesomely, eitherby their kidnappers or simply gunned down inthe streets.

In one tragic incident, Fady Haddad, a churchleader, was found dead in Damascus inOctober 2012. He was kidnapped while trying tonegotiate on behalf of one of his parishioners,who was being held captive by an armedgroup. His captors had demanded a ransomof 50 million Syrian pounds (c. US$700,000;450,000) for Fadys release. He had beensubjected to severe torture.

The rebels occupied andshelled the evangelicalschool and home for theelderly in Homs.

A group of militantskidnapped and raped aChristian woman fromthe Hamidiya district ofHoms.

Militants ordered theten Christian families ofQastal al-Burg to leaveempty-handed and tookover their homes andchurch.

Christians ed Qusayr

owing to ghting and

Islamist threats.

A Christian man,Maurice Bitar, was shotby a rebel sniper inQasayr.

Rebels detonatedbombs at and aroundchurches in Homs totrick people into believingthat the Syrian army wasshelling religious sites.

The burnt bodies often young Christianand Alawite men werefound by a resident ofMashtaya after theywere abducted.

People, includingChristians, were blockedfrom leaving Homsby anti-governmentforces. Fighters wantedto keep them there ashuman shields in abid to protect the areas

they controlled fromgovernment troops.ByJanuary 2013, fewerthan 80 Christiansremained alive in the cityand were still being heldin Hamidya district.

Opposition ghters

established checkpointsnear Christian andAlawite villages inWadi al-Nasara inorder to kidnap people.They executed someand tortured others,demanding ransoms.

March April May June July

Gunmen assassinatedsix Christian workers inJander Resort, south ofHoms.

! !

!


SPOTLIGHT


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Christian areas and churches bombedOpposition action in predominantly Christianareas has escalated from demonstrations todeadly attacks. Jaramana, a mainly Christian andDruze suburb of Damascus, has been repeatedlyravaged by car bomb attacks. At least 57 peoplewere killed, and hundreds injured, in four separate

bombings between August and November 2012.After one attack, a Christian leader said, This is apurely residential area. The explosion was horribleand it terried the innocent people.

Whole congregations in Aleppo, Homs and Dairal-Zor have also been devastated by the lossof their places of worship. The destruction of achurch is a symbolic act that causes emotionalpain as well as physical devastation.

Displaced and in need

Those who ee their homes also leave their jobsbehind, and so cannot support themselves whentheir savings run out. Church leaders estimatethat around 80% of Christians in Aleppo have nowork. To make matters worse, prices of essentialshave skyrocketed, and food, water, milk forinfants, electricity and petrol are in short supply.

A senior church leader recently said, People inAleppo are getting poorer and poorer you cansee it on their faces and in their clothes. SomeChristians are showing signs of malnutrition andare without adequate shelter in the cold Syrianwinter, and blankets and other means of stayingwarm are scarce.

Some Christians feel they have no choice butto ee the country. Some sell everything they

own in order to put their lives in the handsof people trafckers, and others who cannot

afford the extortionate fees are attempting toescape on foot.

Nowhere to turnThere are few if any safe havens whereChristians can take refuge. The conict is now

spilling over into neighbouring Lebanon, where

many Syrians have ed. The borders into Turkeyare controlled by the Free Syrian Army, whooften prevent Christians from crossing, tellingthem You are with Assad. You can stay hereand be killed with him. Those who do manageto leave face perilous journeys to Greece, viaTurkey. Some have died en route.

Political leaders in the West are ignoring theplight of our Christian brothers and sisters inSyria. David Cameron, Prime Minister of theUnited Kingdom, and Barack Obama, Presidentof the United States of America, have bothspoken out against President Assad and theatrocities committed by his troops, but neither

have mentioned the abuses committed by theopposition forces, whom they are supporting.The opposition National Coalition is now widelyrecognised as the legitimate government ofSyria, and the plight of Syrian Christians is largelyignored by the Western media.

Christians in Iraq once faced a similarly diresituation. When their country was plunged intoturmoil after the 2003 US-led invasion, a hugesurge in anti-Christian violence forced many tobecome refugees. The Christian population in

Iraq has decreased dramatically in the last twodecades. Many have ed to Syria, where they arenow seeing history repeat itself. It is feared that, ifthe conict in Syria results in an Islamist takeover,

a similar nightmare to that endured by IraqiChristians may engulf the Church there.

August September October November December

12,000 inhabitantsof the predominantlyChristian town ofRableh were blockadedfor two weeks. Therebels refused entryto food and medicalsupplies and three

men who tried to leavewere shot dead. InSeptember, more than200 Christians wereagain held hostage inthe city.

Up to ten people werekilled and 15 woundedwhen a bomb explodedin the Christian quarterof Damascus just asworshippers weretravelling to church.

Two Christian areas ofAleppo were occupiedby opposition groupswho set up checkpointsand took over aChristian school.

Elias Mansour (84), oneof the last remainingChristians in centralHoms, was killed. Eliashad chosen not toleave the area becausehe needed to care forhis disabled son. A car bomb exploded

in front of a church inRaqqah, causing twodeaths.

A church leader fromIdleb, near Aleppo, waskidnapped, beaten andinterrogated by armedWahhabi Muslims whothen abandoned him bythe side of a road.

A car bomb exploded infront of the Beth HasdaComplex, a Christiancharity in Aleppo thatincludes a care homefor the elderly, a schooland a hospital. Itdamaged the buildings.

A Syrian Orthodoxchurch in Dair Al-Zorwas blown up.

Seven ArmenianChristians werekidnapped by an armedgroup whilst travelingby bus from Aleppo toBeirut.

Militants blew up thePresbyterian Churchbuilding in Aleppo,causing half of it tocollapse.

A bomb exploded near

a Syrian OrthodoxChurch in Aleppo, killingat least 20 people.

Two ArmenianChristians were shotby gangs in Hassake.Abdullahad Bashourawas killed, and his sonYousef was severelyinjured.

Rev. George Andrea(director of the BibleSociety in Syria) andManu Pedrosian werekidnapped in Aleppo.They were laterreleased.

Please turn to pages 16-17 to seehow Barnabas Fund is bringing hopein this desperate situation.

! !

!

Photograph by:

Church leaderFady Haddad waskidnapped, torturedand murdered inDamascus.

Acar bomb explodedin Jaramana, a mainlyChristian and Druzesuburb of Damascus.At least 57 peoplewere killed in this andthree subsequentattacks on the area

between August andNovember 2012. On 12January 2013 rocketsexploded metres froma Jaramana church,thankfully without injury.


SPOTLIGHTSPOTLIGHT


11/24

WINDOWS ONISLAM

The challenge of the halaleconom

I2010 an investigation b a Sunda newspaper

in the UK revealed that some schools, hospi-

tals, pubs and famous sporting venues were

serving halalmeat to the public without their knowledge.

For example, the article stated that all the beef, chicken and

lamb sold to fans at Wembley, the national football stadium,

had been prepared in accordance with Islamic sharia law.

Various other high-prole locations were also named, and

further reports around the same time revealed how widel

halalmeat was being sold, not just in the UK but in man

parts of the Western world.

These reports have raised the issue of the place of

halalfood and other products in the West. Their grow-

ing use b restaurants and retail outlets, often without the

approval or knowledge of customers, has caused great

concern, not least among Christians. We do not want to

den Muslims and other religious groups the freedom to

buy food and other items that meet the requirements of

their religion; on the contrar, we believe that in a free and

democratic society such freedom is to be highly prizedand stoutl defended. But there are at least three powerful

objections to these products being forced on other people

against their will:

1. When halalproducts are not labelled, or no alterna-

tive to them is offered, consumers are being denied the

freedom to make an informed choice about whether or

not to bu them. But if the freedom of Muslims to follow

Muslim practices should be guaranteed, then so should the

freedom of non-Muslims notto follow Muslim practices.

2. Halalmeat has to be certied as such by one of severalIslamic agencies that oversee the production and distribu-

tion processes. The fees charged by these agencies are

passed on from the wholesalers to the retailers and nally

to customers, who have to pa extra for their meat. In at

least some cases a proportion of the funds raised are thought

to be used to fund Islamic mission (dawa). As a result,

non-Muslim consumers can end up promoting an Islamic

agenda without even knowing it.

3.Halalproducts are a major tool ofdawa in the West. For

many Muslims this mission includes imposing Islamic

practices on non-Muslims and the gradual Islamisation of

non-Muslim societies. The Islamisation agenda does not

require non-Muslims to believe the tenets of Islam; it onl

requires that the submit to them, whether knowingl or

unknowingly. By buying halalproducts non-Muslims are

unintentionall assisting this process.

In this article we will briey explain what the halal

regulations are and how extensively they are being applied

b Muslims in the West toda. We will then examine the

three objections above with special reference to Christians.Finall we will offer some suggestions for a Christian re-

sponse to this vital issue.

The halalregulationsThe word halalmeans permitted, and halalgoods and ser-

vices are those that Islamic sharia allows Muslims to consume.

In the Muslim worldview sharia is based on Allahs direct

revelation, which cannot be questioned or changed by humans.

The halalregulations thus supposedl mark off Allahs pure

communit from the polluted unbelievers, and the cover all

aspects of human life, not just food.

Thehalal

rules are applied to contemporary productsand to social and technological developments to establish

whether these are consistent with sharia. Food processing

WINDOWS ONISLAM

THECHALLENGEOF THEHALALECONOMY

IBARNABAS AID MARCH/APRIL 2013


12/24

WINDOWS ONISLAM


and distribution, banking and nancial services, pharma-

ceuticals and cosmetics, clothing and accessories, and travel

are among the numerous areas subject to regulation. Thus

halalproducts are now found in man non-food sectors,

and the list is growing. Institutions have been established

to ensure the sharia-compliance of some products, es-

peciall food (see further below).

In order for meat to be designated halalit must come

from an animal that has been slaughtered in such a wa

that its blood has been drained before consumption. The

animals throat is cut while a Muslim slaughterer proclaims

Bismillah Allahu Akbar, which means In the name of Al-

lah, Allah is great. Most Muslim slaughterers do not stun

the animal rst, as they believe that only if it is conscious

will drainage of blood be complete.

The spread ofhalalproductsThe halalmarket is big business. The Muslim market rep-

resents around a fth of the worlds total population, and

it is estimated to comprise some 1.2 billion people in 112

countries. Large Western multinationals are understandably

eager to tap into the vast potential of this market, and many

have introducedhalalproducts into their ranges. Moreover,these products are being widel extended to non-Muslims

too, often without their knowledge. The World Halal Fo-

rum has stated unashamedl that halalis for everone.

The spread ofhalalfood in the West can be illus-

trated from various countries:

Much of the lamb and chicken sold by the British su-

permarket Asda is slaughtered according to Islamic ritual.

Waitrose, Marks & Spencer, Sainsburys, Tesco, Somereld

and the Co-op also stockhalalmeat. Various UK fast-food

chains, including Dominos Pizza, KFC and Subwa, pro-

vide it too.

In the United States branches of several well-known res-

taurant chains, including Burger King, McDonalds and

Pizza Hut, have launched halalmenus.In addition, the

provision ofhalalfood to prison inmates in the US has

become an area of growing legal controvers, with some

Muslim prisoners claiming that the failure to providehalal

meals restricts their religious freedom.

New Zealand is the leading exporter ofhalalmeat and hasthe largest halalslaughterhouses in the world. Despite its

having a Muslim population of onl 41,000 (0.9%), about

98% of its lamb and mutton and 60% of its beef come from

animals slaughtered according to halalregulations.

The halal industry in France is estimated to be grow-

ing at a rate of 15% and to be worth around 5.5 billion

euros annually. Its presence was highlighted in the pres-

idential elections of 2012, with one candidate claim-

ing that French people were eating halalmeat without

knowing it, and another calling for stricter labelling.

It is estimated that there are over 300 bodies world-

wide that offerhalalcertication, though only a third of

these are legally registered. In the UK there are at least two

competing organisations: the Halal Food Authority and the

Halal Monitoring Committee. In South Africa there are four

different agencies; around 50 operate in France, and in the

USA there are some 80 certication boards. These institu-

tions oversee the entire process ofhalalmeat production,

distribution, packaging and sale. (Certication appears not

to be so widespread for non-food products.)

The growth of the halalmarket has been matched

by an expansion of the Islamic nance sector, which of-

fers a range of nancial products that are supposedly more

compatible with sharia than their Western alternatives. The

World Halal Forum is pressing for these two sectors to be

integrated into a single halaleconomy that will play

an increasingly inuential role in shaping global markets.

Halalproducts as a tool of IslamisationTraditionall the halalregulations were promoted within

the Muslim community as a way of pleasing Allah and

protecting Muslims from the supposedly corrupting inu-

ences of non-Western societ. But more recentl Islamists

seem to have hijacked the sstem as a tool for expanding

the place of sharia in the non-Muslim world, as part of whatappears to be a campaign to spread Islam across the globe.

Man conservative Muslim scholars assert that the

halalsstem is not for Muslims onl, but for all human be-

ings. The claim that those who break the rules are under

Allahs curse and deserve punishment. It is thus the dut

of Muslims to spread the rules to non-Muslims, both to do

Allahs will and for the good of non-Muslims. For Islam-

ists, this process is apparently part of a much wider agenda,

to establish the global dominance of Islam in the political,

religious, economic and cultural spheres, and thus to revive

the ancient and golden age of Islam.

Supporters ofhalalproducts, and especially halalfood, attempt to make it more attractive by arguing that

the rules are scientically proven to promote the health of

Halaland haram

Islamic sharia divides actions into the two

main categories ofhalal(permitted)and haram

(forbidden). There are four sub-categories ofhalal:

Fard acts that are obligatory; fullment of them

is rewarded, and neglect of them is punished

Mandub acts that are recommended but not

obligatory; fullment of them is rewarded, but

neglect of them is not punishedMubah acts that are permitted but neither

rewarded nor punished

Makruh acts that are disapproved of but neither

forbidden nor punished

Haram refers to acts that are forbidden and

punished

II BARNABAS AID MARCH/APRIL 2013


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WINDOWS ONISLAM


individuals and societies. The also claim that halalmeat

amounts to a safe brand that guarantees safet, qualit and

humane treatment of animals. The regulations are further

supposed to guarantee just and fair business methods and

to embod values of social justice and welfare.

Some non-Muslims accept these claims and have

come to see halalas just another recognised brand name

that seems to offer an ethical approach to productionand distribution procedures. But

claims that halalmeat is health

and halalslaughter humane do

not seem to be supported b reli-

able evidence. Moreover, in the

context of a worldwide Islamic

revival and the rapid and men-

acing growth of Islamism, man

Christians (and others) are deeply

concerned about the growth in ha-

lalproducts and the extension of

these to everone whatever theirreligion.

Some Christians see the

consumption of these products as

appeasement of Muslim commu-

nities in the face of their increas-

ingly assertive demands. Others

see themselves as victims of discrimination against non-

Muslims, who are effectivel being forced to bu Muslim

food and other items. Still others see the growth of the halal

sector as undermining secular Western values.

Above all, Christians ma be deepl concerned at

being obliged to support, often without their knowledge or

consent, a global Islamisation project that aims to extend

the reach of sharia in the non-Muslim world. In so far as

thehalaleconomy is a tool of Islamic dawa, they may feel

obliged to stand apart from it and resist its growth.

Halalcertication agenciesWhen a consumer bus halalfood, a portion of the mone

paid will usuall be passed b the supplier to the agenc

that certied the product as halal. The agency may then use

it to fund Islamic activities, including mission. A number of

recent cases from various countries illustrate this practice:

The Federation of Islamic Associations of New Zealandclaims to certify over 90% of the countrys meat exports as

halal. Over the past 20 ears it has also been providing an-

nual grants to its regional associations fordawa activities. It

has nanced the construction of mosques and Islamic cen-

tres across the countr, and it has plans for Islamic schools

and libraries. Some of its groups have also invited speakers

who (then or later) were banned from even entering the UK.

In the UK and Ireland more than a hundred Subway res-

taurants are certied as sharia-compliant by the Islamic

Foundation of Ireland. This agenc is headed b the imam

of the Dublin Mosque; it has helped to establish mosquesin Ireland and also supports Islamic education.

Some halalexperts in France are authorised b the Union

of the Islamic Organisations. This group has strong links

with the Muslim Brotherhood, an international, political

group that aims to establish Islamic states across the world.

A journalist who began to investigate the involvement of

the Brotherhood in the French halalfood industr had his

life threatened. He estimated that around 60% of the food

was controlled b organisations belonging to the group.

Many Christians would object

to buying halalproducts if they

knew that a proportion of their

mone would be handed on to an

Islamic certication agency, espe-

cially if this agency then intended

to use it to support Islamic dawa.

This objection applies mainly to

thehalalmeat industry, but can be

extended to an area where halal

certication is provided.

Labelling and choiceRequirements forhalallabelling

vary across the world. Some coun-

tries, such as the UK, do not re-

quire a halalsmbol to be shown

on products at all. The European Parliament and the Brit-

ish government have both stated that meat from animals

killed without pre-stunning should be labelled, although

they have yet to approve the necessary regulations. But

such labelling will not cover all halalmeat, some of which

comes from stunned animals, and will also include some

non-halalfood; it will therefore be an unreliable guide to

whether we are eating halalfood or not.

British supermarkets are also not in favour of la-

belling. Tesco has claimed that adding further labelling

requirements would add unnecessary costs for the con-

sumer, and it does not believe that all product informa-

tion can reasonably be tted on a single label. Sainsburys

does not label its meat as halalon the grounds that it is

not specically aimed at Muslim customers and that the

chain has never requested a halal blessing for its own

brands. Moreover, many of the caterers who sellhalalfood

do not mark it out from non-halaloptions or even inform

the public about it.There is also some resistance to labelling among

Muslims. Dr Abdhalhamid Evans, the Project Director of

the World Halal Forum 2010, responded to the EU pro-

posal for the labelling of meat from non-stunned animals

b saing that enforcing regulation for just one group of

people was discriminatory. This appears to contravene

principles of consumer protection that are a very high

priorit in European Union law. The right of consumers

to information and to organise themselves in order to

safeguard their interests is meant to be guaranteed for all

consumers in the EU.

Some companies and retail outlets have entirely goneover to halalfood in order to simplif their processes and

cut costs. Ascot Racecourse in the UK justied its decision

The stamps of three halalcertication agencies

INSTITU

TE OF ISLAMIC

JURISPRUDENCE BATLEYU

K

IIIBARNABAS AID MARCH/APRIL 2013


14/24

WINDOWS ONISLAM


www.barnabasfund.org

UK

9 Priory Row, Coventry CV1 5EX

Telephone 024 7623 1923

Fax 024 7683 4718

From outside the UKTelephone +44 24 7623 1923

Fax +44 24 7683 4718

Email [email protected]

Registered Charity Number 1092935

Company Registered in England

Number 4029536

New Zealand

PO Box 27 6018, Manukau City,

Auckland, 2241

Telephone (09) 280 4385 or 0800 008 805


Australia

PO Box 3527

Loganholme QLD 4129

Telephone (07) 3806 1076 or 1300 365799

Fax (07) 3806 4076


Jersey

Le Jardin, La Rue A Don, Grouville,

Jersey, Channel Islands JE3 9GB

Telephone 700600 Fax 700601


USA

6731 Curran St, McLean, VA 22101

Telephone (703) 288-1681

or toll-free 1-866-936-2525

Fax (703) 288-1682


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


BARNABAS FUND HOPE AND AID FOR THE PERSECUTED CHURCH

to serve onl halalchicken b claiming that it was easier

to store and cook onl one kind of meat.

In light of the connections outlined above between

the halaleconomy and Islamic dawa, many Christians

expect to have the freedom to make an informed choice

about whether or not they eat halalfood or buy otherhalal

products. They want to know if some (or all) of the meat on

offer at their local supermarket or restaurant comes fromanimals slaughtered according to sharia, and to be able to

identif it. And the would like non-halalalternatives to

be readil available, ideall in ever place. The do not

want halalproducts to become the general default option

in non-Muslim countries.

Other objections to halalfoodAnimal cruelty.Western animal welfare groups consistently

criticise some Muslim halalslaughtering methods and

call for their prohibition. The also criticise the stressful

methods of restraint used in somehalalslaughtering plants.

However, this objection applies only to meat from animalsthat have not been stunned before killing, not to halalmeat

as such. Animal-cruelty regulations throughout Europe cur-

rently state that livestock must be stunned before slaughter,

but the UK and most other countries allow exceptions on

religious grounds.

Man Christians agree that slaughter without stun-

ning is cruel and believe it is therefore contrary to the

Biblical call to care for Gods creation (e.g. Proverbs

12:10). Some join in the calls for the banning of this

practice; others defend it on religious freedom grounds,

while not wanting themselves to eat meat from animals

that were killed without being stunned. Again, this objec-

tion does not appl to halalmeat from stunned animals.

Other Christians question the animal welfare argument

altogether in light of the fact that the Old Testament re-

quired the Israelites to perform ritual slaughter. Still oth-

ers observe that the Law of Moses required the Israelites

to use the most humane method of slaughter that was

available at the time.

Biblical teaching.Some Christians believe that it is wrong

and harmful on Biblical grounds to eat meat over which

the name of Allah (or an other god except the God and

Father of Jesus Christ) has been invoked. Others argue from

Scripture that eating such meat does not make Christiansimpure before God or cause them any spiritual harm, while

acknowledging that there are certain contexts in which they

should nonetheless abstain: for example, so as to avoid

wounding the conscience of another believer or offending

someone the are tring to reach with the Gospel. Man

regard Muslim festivals in which halalfood is eaten to

honour Allah as idolatrous and will not participate in them.

RecommendationsChristians and other non-Muslims should argue for the

right of Muslims to follow their own religious rules relat-ing to food and other products. But we should also protest

against the process of Islamisation that tries to impose those

rules and products on non-Muslims and thus extend the

rule of sharia over us. In Muslim-majorit contexts sharia

has appallingly destructive effects, including discrimina-

tion against Christians and women, obstacles to Christian

mission, and brutal persecution. In these circumstances

we have no option except to stand resolutel against an

further extension of sharia, even when (as with some halal

products) it ma seem to be harmless.

Christians should also object to having to contribute

to the fees for certication agencies, especially when theseare used for Islamic mission. It seems fair that these costs

be borne solel b the Muslims who ask for them.

The argument that halalslaughter should not be for-

bidden by law, in the interests of religious liberty, is a strong

one. But the case against the killing of non-stunned ani-

mals, on the basis of animal welfare, is also ver powerful,

and man Christians are rightl reluctant to eat meat from

animals that have been slaughtered inhumanel. Perhaps

the best wa to balance these arguments is to restrict halal

slaughter to animals that have been pre-stunned.

The Bible does not suggest that it is wrong for Chris-

tians to eat halalfood as such; whatever we receive with

thanksgiving to God in Jesus Name is t to be eaten. But

it does tell us to exercise our freedom responsibly, not

least for advancing the Gospel. To the extent that our par-

ticipation in the halaleconomy furthers the progress of

Islamic dawa and contributes to the Islamisation of society,

it hampers the task of Christian mission to which our Lord

has called us. This suggests that we should at least be ver

cautious about buing halalmeat or otherhalalproducts.

Christians ought to challenge the view that the ma-

jorit of people should have to follow the practices of a

minority. So we should ask forchoice, requesting that

commercial outlets and public institutions that sell halal

products also provide non-halalchoices for non-Muslims.And we should support the clear labellingof all halal

products, so that no-one has to buy or consume them

without knowing it.

IV BARNABAS AID MARCH/APRIL 2013


15/24

Barnabas Funds Operation Nehemiahcampaign is committed to maintainingChristian values of freedom of

conscience, speech and religion for the nextgeneration in church and society. One way inwhich we seek to achieve this goal is by drawing

attention to the progressive Islamisation ofWestern societies.

Two recent stories (among many others) illustratethe ways in which Islam is extending its inuence

in the social and political life of various countries:

In Belgium, the city of Brussels has sworn in twomunicipal ofcials from a new Islamic party that

wants to implement sharia. The party campaignedon three core issues: ensuring that halalmeals

are served in government school cafeterias;securing the ofcial recognition of Muslim religious

holidays; and pressing for a law that wouldlegalise the wearing of Islamic veils in publicspaces. Referring to previous failed attempts tobe elected, one of them told a public radio station,

The agenda is still the same, but ourapproach is different now. I think we have

to sensitise people, make them understand

the advantages of having Islamic people and

Islamic laws. And then it will be completely

natural to have Islamic laws and we will

become an Islamic state.

In the Netherlands, renovations in Amsterdamsocial housing apartments have sparked apolitical row. About 180 apartments in Amsterdam

have been given makeovers that reect the

needs of Muslims, including individual taps thatcan be used for ritual cleansing before prayersand sliding doors to keep men and women apart.The development in Holland is similar to plans inSydney, Australia, where there are plans for an

interest-free housing project aimed at the Muslimcommunity. Described as 100 per cent Halalhousing, the project has raised concerns that itmay create a Muslim enclave and discriminateagainst non-Muslims.

Our weekly Barnabas Persecution Updateincludes a link to some of the latest news fromthe press relating to the concerns ofOperationNehemiah. Please visitwww.barnabasfund.org to sign up.

Weare grateful to all those whohave signed ourProclaimFreedom petition and those

who have organised signatures and sent incompleted sheets. The petition was closed on31 December, but if you still have any sheets

with signatures, we will be glad to receive these.

Please send them to your nearest Barnabasofce as soon as possible.

At the time of writing the total number of signatureswe have received is 53,400. Please pray for usas we make plans for presenting the petition to the

governments of various Western countries.

As part of the Proclaim Freedom campaign,Barnabas is continuing to work withgovernments at both national and international

levels on issues of human rights and religiousfreedom. We were invited to attend a two-dayconference in Brussels in December 2012organised by the European Commission and theEuropean External Action Service, which lookedat (among other issues) the right to Freedom ofReligion or Belief (FOROB).

FOROB is widely neglected and disregarded.Many countries subscribe to it in theory bywriting it into their constitutions or laws, but

the reality on the ground is very different,especially for Christians and other minorities.The international community seems reluctantto defend it, especially on behalf of individuals.Barnabas and other organisations are pressingfor this right to be more widely and effectivelyrecognised.

Many governments also require churches andChristian organisations to register with the state.The process is often extended and complicated;

registration may be denied for no good reason;and the failure to obtain it can then be used asan excuse to close down a church or group or jailits leaders. After this issue was discussed at theconference, Barnabas was able to submit detailedpapers to the European External Action Serviceon registration problems faced by Christians inAlgeria, Azerbaijan and Kazakhstan.

Operation Nehemiah

Defending freedom of religion


CAMPAIGNS


16/24

NEWSDESK

CHRISTIANS MURDERED IN CHURCH ATTACKSAND RAIDS ON HOMES OVER CHRISTMAS

NIGERIA Dozens of Christians

were murdered over the Christmasperiod in attacks on churches and

raids on Christian homes.On Christmas Eve, six people

were killed by gunmen at a church

service in Maiduguri in Borno state,in Northern Nigeria. Another six were

killed and two injured in a shootingat a service on Christmas Day in Sirivillage, Yobe state.

Then on 30 December, at least 15worshippers were killed at a churchin Chibok, Borno state. One report

said that some victims had had theirthroats slit.

Christians were not safe even

in their own homes; a number

of Christian residents of Musari,

Maiduguri were murdered in break-ins on 28 December. Although

Nigerian ofcials put the death toll

at ve, residents and relief workers

said that 15 people were killed.Most of the incidents took place

in Borno state, where Islamist groupBoko Haram had threatened to kill

any Christians remaining in the

territory by Christmas. Although

responsibility for these atrocities has

not been conrmed, it is thought that

the group carried them out.These attacks came after at least

eleven people were killed in a suicide

bombing at a church inside a military

barracks in Kaduna state, NorthernNigeria.

During the attack on St AndrewsProtestant Church in Jaji, which

occurred on 25 November 2012, a

bus was driven into the wall of the

church building and exploded. This

blast caused no casualties, but as

worshippers gathered around the

scene, there was a deadly second

explosion as a car blew up outsidethe church. Although ofcials said

that eleven people were killed and

30 injured, several witnesses put the

death toll at around 50. Boko Haramis thought to be responsible.

Three days before this attack,

residents of Bichi in Kano state saidthat four Christians were killed in

rioting following an accusation of

blasphemy.

Barnabas helps fund trauma counselling workshops for victims of violence in Nigeria

CHRISTIAN CONVERT BEHEADED ByAL-SHABAAB MILITANTS

SOMALIA Farhan Haji Mose,a Christian convert from Islam, was

beheaded by militants from the

Islamist group al-Shabaab on 16

November 2012. It is thought that hismovements were monitored for six

months, after his return from Christian-

majority Kenya, before he was brutallyexecuted in front of a crowd in the

coastal city of Barawa.

Farhan was accused by his

killers of being a spy for foreigners

and embracing the foreign religion

of Christianity. Al-Shabaab, which

controls much of the south of Somalia,

has murdered several Christians since

2011. The group said in the aftermath

of an anti-Christian attack in 2010 thatWe aim to get rid of the barbaric andnon-Islamic culture in the country.

The central Transitional FederalGovernment in Mogadishu is too

weak to hold back al-Shabaab,

and although it is moderate

by comparison, it too prescribes

the death penalty for apostasy

from Islam. Al-Shabaabs terrorist

activities are also now spilling overinto neighbouring Kenya, where it

has been responsible for numerous

attacks, including some on churches

and Christian gatherings.Somali Christians, who are all

converts from Islam, make up a

tiny minority of the population and

are very vulnerable. There are no

church buildings in Somalia, and

because of the danger to their lives,Christians must either meet secretlyor follow Jesus alone.



17/24

NEWSDESK

BlaspHemy case agaInsT cHrIsTIangIrl drOpped

PAKISTAN Legal proceedings

against Rimsha Masih, the vulnerable

young Christian girl who was accused

of blasphemy, have been dropped.

Her case was thrown out by an

Islamabad court on 20 November

2012, in a move that a Christian

politician described as an importantprecedent.

Rimsha was accused on 16

August 2012 of burning pages of

Noorani Quaida, a booklet used to

learn the basics of the Quran. She

was charged under section 295-B

of the Pakistan Penal Code, which

carries a sentence of life imprisonmentfor desecrating the Quran. Rimshasfamily, along with around 600 other

Christian families, were forced to ee

their homes in Maherabad, a slum ofIslamabad, owing to a violent Muslimbacklash.

Rimsha, who is 14 and is thoughtto have a lower mental age, was given

bail after evidence came to light thatshe had been framed by the imam

of the local mosque. Khalid Jadoon

Chishti, who had called for Rimsha tobe publicly burned in the aftermath ofthe accusation, was revealed to have

planted evidence on her in order toget rid of Christians from the area.He will now be tried for making a

false accusation.Paul Bhatti, the only Christian

member of Pakistans federal

cabinet, welcomed the courts

decision, saying, I am optimistic.

Pakistani society is changing. He

said, however, that the case will notbe used to revise the blasphemylaw, although it will be used to revise

its interpretation. Christians and

other non-Muslims are particularly

vulnerable to accusations under thelaw, which is often used to settle

personal scores.Despite her acquittal, Rimsha

and her family are unlikely to be

able to lead normal lives again, as

those accused of blasphemy are

sometimes murdered by zealousMuslims, even if they have been

found not guilty.

Rimsha was accusedon 16 August 2012of burning pages ofNoorani Quaida

These Christians and their families are amongst hundreds forced to ee their homes after Rimshasarrest. Barnabas is assisting them

POOREST INDIAN CHRISTIANS STILL DENIEDSOCIO-ECONOMIC RIGHTS

INDIA Ofcial discrimination

continues to keep the mostdisadvantaged Christians in India

in poverty. The Indian government

denies Christian Dalits the rights that

are given to their Hindu, Buddhist

and Sikh counterparts. Dalits are atthe very bottom of Indias hierarchical

caste system, and the government

aims to redress the disadvantage

they face by giving them ScheduledCaste status, which bolsters their

rights. This status was granted to

Hindu Dalits in 1950 and extended

to include Buddhist and Sikh Dalits in1956 and 1990 respectively. Christian

and Muslim Dalits, however, are

still excluded from the provisions

because of their religion.The inequality they face leaves

Christian and Muslim Dalits trappedin poverty and less able to escape

it than their Hindu counterparts.

Christian and Muslim Dalits have

long been campaigning for equal

recognition; their latest protest took

place in New Delhi on 15 November

2012. Two-thirds of Indias 27 millionChristians are Dalits.

Tribal Christians and even their

non-Christian relatives also have

difculty gaining Scheduled Tribe

status, which is also intended to

redress disadvantage. Although,

unlike for Scheduled Caste status,

religious afliation is not meant to

affect the determination of Scheduled

Tribe status, a number of cases of

discrimination have recently come

to light. In one case, tribal Christian

Prakash Pradhan was refused acaste certicate that could have

obtained him a scholarship for

his children. His brother, who is a

Hindu, was also denied a certicate

because he is related to a Christian.Without a caste certificate,

Christian Dalits and tribal Christianslack the social and economic rightsthat could enable them to escape the

grinding poverty that goes hand-in-

hand with their low status.



18/24

NEWSDESK

ImprIsOned pasTOr wHO faced fIfTeenyears In jaIl freed

UZBEKISTAN A Christian

pastor who faced up to 15 years inprison in his homeland was freed

from detention and granted refugeestatus in Sweden on 4 December

2012. Makset Djabbarbergenov,

who is from Nukus, Uzbekistan,

fled to Kazakhstan following a

prolonged campaign of harassmentby the secret police because of

his Christian activities. He was being

held in detention while the Kazakh

authorities considered an extradition

request from Uzbekistan.Makset is wanted in Uzbekistanfor violating the countrys harsh

religion law. Although the original

detention request made by the

authorities referred to two charges

that each carried a maximum three-year jail term, one charge was

later changed to that of creation,

leadership or participation in religious

extremist, separatist, fundamentalist

or other banned organisations,

which is punishable by up to 15

years in prison.

Although Makset and his familywere granted refugee status by theUnited Nations refugee agency

(UNHCR), the Kazakh government

disregarded this ruling and denied

the family refugee status in 2011.

The pastor was arrested by the

Kazakh secret police in 2008 and

freed only after the UNHCR activelysought his release. He was detained

again in 2012.Makset was reunited with his

pregnant wife and four children atthe airport, where they were issuedwith visas for Sweden before ying

to the country. Barnabas Fund

raised Maksets plight with the

authorities in the UK, Europe, andthe US and petitioned the Kazakh

authorities on his behalf. Makset has

asked that his thanks be conveyedto everyone who has been prayingfor him and to those who helped

secure his release.Makset Djabbarbergenov has been reunited with his family

CHRISTIANS FEAR NEW RESTRICTIONS WILLMEAN MORE HARASSMENT

VIETNAM It is feared that newrestrictions on religious freedom in

Vietnam will lead to more harassment

of Christians by the authorities. Decree92, which adds to the Ordinance onBeliefs and Religion that already

strictly controls religious activity in the

country, came into force on 1 January.

The direction the countrys policy is

taking has sparked concern amongst

Christians; the Vice President of theVietnamese Parliament said in late

2012 that Vietnam will increasingly

model itself on China in matters of

religious policies.

Christians in both China andVietnam already face severe

restrictions. In Vietnam, all churches

and other religious groups are required

to register with the government and

submit to its direction. Those that

do not register or are unable to do

so endure intense hostility from the

authorities. Christian communities,

particularly in the hill-tribe areas, haveseen their churches closed and theirmembers arrested and given long

prison sentences.The new legislation uses

vague terminology to refer to the

registration of churches, leading to

fears that accusations of generalisedoffences will be made. For example,

a church will be required to provethat it has operated for 20 years

without breaking any laws, including

infringing national security. But

because the latter charge is often

levelled at unregistered Christian

gatherings, it is likely that this clausewill be used to prevent churches from

qualifying for registration. Leaders will

also need to obtain the permission ofthe authorities before they can travelabroad for conferences.

If a church is denied full recognition,

it is likely to face a great deal of

harassment from the authorities,

and the new measures, which havebeen described as backwards by aHanoi-based Christian leader, appear

set to increase the pressure on thebeleaguered Christian community.

Vietnam will increasingly model itself onChina in matters of religious policies



19/24

NEWSDESK

CHURCH LEADER WOUNDED IN

ATTACK ON SERVICESRI LANKA A church leaderwas injured in an attack on a churchin southern Sri Lanka. A large mob,

including many Buddhist monks,

stormed a worship service at a

church in Weeraketiya, Hambanthota

district, on 9 December 2012. Duringthe attack, which was witnessed by

children, a rock was thrown at the

pastor of the church, who was left with

severe pain in his lower abdomen.

Church furniture and equipment

were vandalised by the mob, as

were Christian-owned vehicles parked

outside it.The attack took place despite the

presence of eight police ofcers, who

had been sent to the scene to oversee

a planned demonstration by monks

against the church, but who were

overwhelmed by the attackers.

On the day prior to the incident,

the pastor was visited by a group

of Buddhists, including a number of

monks. They told the pastor that he

was not allowed to conduct Christianworship without the permission of

Buddhist clergy. When he insisted

that it was his constitutional right to do

so, the monks falsely claimed that the

constitution had changed. They thenthreatened to destroy the church if the

pastor did not stop holding services.

Barnabas Fund supports theological training for Christian leaders in Sri Lanka

GRIP OFSHARIA

TIGHTENS

ININDONESIA

INDONESIA The new mayor of

Tasikmalaya in Indonesia has vowedthat he will implement sharia law in the

city, in the latest of a series of blowsto Christians in the province of WestJava. Budi Setiawan announced on 19

November 2012 that the citys bylaws

will be based on Islamic law in mattersof custom and behaviour, to honour

a pledge he made to Muslim leaderswho backed his election campaign.

The mayors plans have met withcriticism, as have previous proposalsto implement sharia law in the area.Despite this opposition, sharia law

is spreading in Indonesia, and in

some areas the Christian minority

is becoming increasingly vulnerable

as Muslims become more intolerant

and extremist. Elsewhere in West

Java, both GKI Yasmin Church and

Filadela Batak Christian Protestant

Church have seen their buildings

closed.The mayors announcement came

after a UN spokesperson slammed

Indonesias record on the treatment

of religious minorities, saying that anenvironment of intimidation and fearis being created. Navi Pillay, UN HighCommissioner for Human Rights, met

with representatives of Christian and

other minority groups, and on 13November 2012 she expressed her

distress at hearing accounts of violent

attacks, displacements, denial of

identication cards and other forms

of discrimination and harassment

against them. She highlighted Aceh,the only province where sharia law

is currently ofcially permitted, as a

particular concern, citing its use of

the brutal punishments of stoning

and caning. Ms Pillay called on

Indonesia to take rm action tocombat worsening violence against

Christians and other minorities.

CHURCH RECEIVES REPRIEVE FROMEVICTION AFTER TEN-yEAR BATTLE

WITH AUTHORITIES

BELARUS A church in Minskthat has been locked in a struggle

with the authorities for ten years hasnarrowly escaped being forced to evict

its premises. New Life Pentecostal

Church, which was ordered on 27

November 2012 to hand over the keys

to the renovated cowshed in which

it meets, was given a last-minute

reprieve ahead of the planned eviction

on 5 December.

Obtaining the necessary ofcialrecognition of their places of worshipis very difcult for Protestant groups,

whose applications are generally

refused. New Life, which had no

choice but to meet in the barn since

the congregation is barred from

using public buildings in Minsk, has

been ghting to get it re-designated

as a place of worship since 2002.

During this time the church, which

has a congregation of around 1,000,has faced numerous heavy nes for

continuing to worship there.Past attempts by the authorities

to force the congregation out have

included cutting off its electricity

supply and freezing its bank account.When the building was formallyconscated in 2006 and a bulldozer

was sent to demolish it, church

members launched a hunger strike

that generated high-prole support,

and the authorities backed down.

The local housing authority was toldto provide vehicles, manpower and

everything necessary to evict the

community in the event of its refusingto comply with the recent eviction

order.Church members celebrated

their last-minute reprieve from

this latest eviction attempt with

a thanksgiving service but still

anticipate further difculties. Churchadministrator Vitaly Antonchivok

pointed out that the eviction is

cancelled, but legally our land

and building still belong to the

authorities.



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HOPE IN THE

SYRIAN CRISISBarnabas large-scale aid operation for Christiansaffected by the Syria conict

Syrian Christian children love to see the ministry worker, who brings aid from Barnabas

You are the rst one who has come to check on us

and what we need,a girl of about seven said with

tears of gratitude, when a ministry worker visited her

home to see how Barnabas Fund could help them.

The girl expressed what many of the visited families

are feeling: deep appreciation for being remembered

during their time of need.


SYRIA PROJECT


21/24

Keeping families togetherBarnabas Fund, aware that Christians are targetedand forgotten victims of the conict, started sending

aid to Christians in Syria in February 2012. Food,milk powder for babies, rent, blankets, heatersand help towards medical costs were provided tothose most affected by the civil war. Thanks to the

generosity of Barnabas Fund supporters, we hadsent well over a million pounds to help thousands ofChristian families across the country through localchurches by the end of 2012. This is in addition toour ongoing aid for Iraqi Christian refugees in Syria.

As one project partner wrote, Barnabas support iskeeping hundreds of Christian families together,providing food and shelter for them, supportingthem to continue to live and educate their children.Most importantly, she added, it is emphasising thata major factor in their survival is their faith in Jesusand membership of the Body of Christ.

Visiting their homesLocal churches are joining forces to channel theaid from Barnabas to those in need. At the risk oftheir own lives, church leaders and ministry workersare visiting Christian families in their homes orshelters, often in war-torn areas. They sit withthe families, listen to their stories and note theirneeds. Because of this they can tailor the aid fromBarnabas according to each familys situation. Theyalso use the time to offer the families advice (whenappropriate) and to try to give them hope and

encouragement.

Besides working round the clock to provide thishumanitarian assistance, the workers recognisethe hugely important role the Church is playing atthis time to bring comfort to the distressed families.

One leader said, Our mission is to provide spiritualcounselling with the Lords words and prayers.

Many of the church leaders we are working throughhad the opportunity to escape the country, butinstead they have all chosen to stay with theirsuffering ock. One said, I will never leave my

congregation. What is the use of me as a [churchleader] without my congregation?

As the crisis in Syria continues BarnabasFund will remain focussed on helping affectedChristians. Even in times of escalating dangerand violence, your gifts enable us to make adifference and bring hope.

Whom is Barnabas Fund helping?

Total grants from March toDecember 2012 for Christians

affected by the Syria crisis:

1,274,850($2,054,073; 1,548,826)

Sudanese refugees in Syria. A group of Christian Sudaneserefugees, stranded in Syria, have temporarily found shelter in aChristian school. They had to leave everything behind whenthey escaped repression in Sudan and now have no means ofleaving Syria. Barnabas Fund is providing them with food andother basic needs.

Displaced Syrian Christians. This winter Barnabas Fund provided1,500 heaters or 2,250 blankets at a cost of around 31 ($50; 38) perheater and around 19 ($31; 23) per blanket to approximately 3,750displaced Christians. Last summer they ed from their homes to safer towns

and villages in Syria, taking only light clothes with them as they expected toreturn to their homes in a few weeks time. When winter came, these sourcesof warmth were extremely welcome.

Needy Syrian Christians. Food packages are given to widows, joblessChristians and other needy Christians. With the price of bread going up bysixteen-fold (at the time of writing) in parts of Syria many would have gonehungry otherwise.

Christians with medical needs.Christians suffering from healthproblems, especially those with

diabetes and heart conditions,received medicines and

medical care.

Syrian refugees in Greece Jordan and Lebanon.Warm childrens clothes were given this winter to the children of familieswho had ed to Greece. Baby milk and other emergency basic needs were

also handed out to them; many were mothers with infants, children andadolescents. They had ed to Greece in desperation to escape

the violence, risking their lives. Many of them soon ran outof money, and some were sleeping in parks. In Jordan weprovided Syrian refugees with medical support.

Iraqi refugees in Syria. Barnabas Fund has already

helped this vulnerable Christian groupfor many years. Having ed from anti-

Christian persecution in Iraq and foundsafety in Syria, they are now once againexperiencing violence, this time in theirplace of refuge. We are continuing tosupport them.

Assembling care packages, including baby

milk and nappies for infants

2,250 blankets

were distributed

1,500 heaters kept

Christians warm

during the cold winter

Project reference 00-1032


SYRIA PROJECT


22/24


23/24

Instruction to your bank or building society to pay by Direct Debit

Please ll in the whole form using a ball point pen and send it to: BarnabasFund, 9 Priory Row, Coventry CV1 5EX

Name and full postal address of your bank or building society

Name(s) of account holder(s)

Bank/building society account number Branch sort code

Service User Number 2 5 3 6 4 5Reference (Barnabas Fund to complete)

Signature(s)

Date

Instruction to your bank or building society: Please pay Barnabas FundDirect Debits from the account detailed in this instruction subject to thesafeguards assured to by the Direct Debit Guarantee. I understand that thisinstruction may remain with Barnabas Fund and, if so, details will be passedelectronically to my bank/building society. DD18

YES, I WOULD LIKE TO HELP THE PERSECUTED CHURCH

Title...................... Full Name .....................................................................................................................................

Address .........................................................................................................................................................................

...........................................................................................................................................................................................

Postcode .................................... Telephone ...........................................................................................................

Email .....................................................................................................

GIFT AID DECLARATION (Applicable to UK tax payers only)Name o charity: Barnabas Fund

Please treat as Git Aid donations all qualiying gits o money made: (Please tick all

boxes you wish to apply)

today in the past 4 years in the uture

I conrm I have paid or will pay an amount o Income Tax and/or Capital Gains Taxor each tax year (6 April to 5 April) that is at least equal to the amount o tax thatall the charities or Community Amateur Sports Clubs (CASCs) that I donate to willreclaim on my gits or that tax year. I understand that other taxes such as VAT andCouncil Tax do not qualiy. I understand the charity will reclaim 25p o tax on every

1 that I give on or ater 6 April 2008.

Signature.................................................................................... Date ...................................................

Please inorm us i you want to cancel this declaration, change your name or homeaddress or no longer pay sufcient tax on your income and/or capital gains. I you payIncome Tax at the higher or additional rate and want to receive the additional tax reliedue to you, you must include all your Git Aid donations on your Sel-Assessment taxreturn or ask HM Revenue and Customs to adjust your tax code.

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 10 working 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 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.

*I the project chosen is sufciently unded, we reserve the right to use designated gits

either or another project o a similar type or or another project in the same country.

Registered Charity number 1092935 Company registered in England number 4029536

ALTERNATIVE GIFT CARD

I you would like to make a donation as an alternative git or a riend orrelative, we can supply you with an attractive Thank you card, whichyou can send to the person or whom you have made the donation.Please ll in the details as you would like them to appear on the card.

Dear....................................................A gift of .......... has been received on

your behalf from................................This gift will assist Christians who arepersecuted for their faith. With many thanks on behalf of the persecutedChurch

Tick here i you do not want the amount to be stated on the card

Tick here i you do wish details about the project to be included on the cardPlease state your preerred card choice (see below): ..........

I you would like to have the card sent directly to the recipient, or i you would preer toreceive blank cards and ll them out yoursel, please contact your national ofce (addressdetails on back cover).

I you would like more cards, please photocopy the orm or attach a separate piece opaper with the details or extra cards and send it with your donation. You can also call yournearest Barnabas Fund ofce with the details and pay by credit/debit card over the phone.

A B C D

Please return this orm to Barnabas Fund at your national ofce or to theUK ofce. Addresses are on the back cover. Barnabas Fund will not giveyour address, telephone number or email to anyone else.

Supporters in Germany: please turn to back cover or how to send gits toBarnabas Fund.Phone 0800 587 4006 or visit our website at www.barnabasfund.org to

make a donation by Direct Debit, credit or debit card.From outside UK phone +44 1672 565031.

HERE IS MY SINGLE GIFT OF ...........................................................................

I enclose a cheque/voucher payable to Barnabas Fund OR

Please debit my Visa Mastercard

American Express Maestro CAF card /other charity card

Card Number

Maestro issue number or issue date /

Expiry Date / Signature .......................................................................

I do not require an acknowledgement o this gitMag 03/13

I WOULD LIKE TO GIVE REGULARLYTHROUGH MY BANK

Please send me the appropriate orm (UK supporters may use the

Direct Debit orm below.)

............................................

(amount in words) ..............................................................................................

Starting on 1st/11th/21st ................................. and then every month/quarter/year (delete as applicable)until urther notice. This DirectDebit is a new one/in addition to/replaces an earlier Standing Order/Direct Debit in avour o Barnabas Fund. (delete as applicable).

Mag 03/13

Mag 03/13

PLEASE USE MY GIFT FOR Wherever the need is the greatest (General Fund) Other ................ *(give reerence number o project to be supported)


24/24

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


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

PO BOX 3527, LOGANHOLME, QLD 4129

Telephone (07) 3806 1076 or 1300 365 799

Fax (07) 3806 4076 Email [email protected]

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

Jersey

Le Jardin, La Rue A Don, Grouville, Jersey,

Channel Islands JE3 9GB

Telephone 700600 Fax 700601


New Zealand

PO Box 27 6018, Manukau City, Auckland, 2241

Telephone (09) 280 4385 or 0800 008 805

Email ofce@barnabasfu

barnabas aid march/april 2013

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