barnabas aid september/october 2010

8/7/2019 Barnabas Aid September/October 2010

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September/OctOber 2010

HOpe AND AID FOr tHe perSecUteD cHUrcH www.anaasfund.og

Be on your guard: Preparing for PersecutionSuffering Church Sunday 2010 11


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Aoding o the times, in Ail his

ya h was a io in h Afghan

own of Sisani, iggd y uous

ha Aian ains had un a

oy of h Quan. pa was sod

y h ains sning a gif of n

Quans and y hi showing o h

owd a ain who had onvd o

Isla and hangd his na o

Adullah. th io und o laion.

The following month a surge of public

outrage against converts from Islam to

Christianity convulsed Afghanistan. There

were calls in parliament for all such

apostates to be killed, in line with sharia

(Islamic law). President Karzai expressed

great concern about the existence of

converts from Islam within his country.

Neither Western governments nor their

allies in Afghanistan have publiclycondemned these threats against people

who have chosen to leave the faith they

were born in and to follow Christ. There

are no calls to spare the lives of converts,

even though they are threatened not only

in Afghanistan but also in Iran, Saudi

Arabia and increasingly in other countries.

The call of the prophet Amos to let justice

roll on like a river, righteousness like a

never-failing stream (Amos 5:24) goes

largely unheeded.

President Obama and his Secretary of

State, Hillary Clinton, have recently

changed their vocabulary about religious

liberty. No longer do they call for freedom

of religion but merely speak about

freedom of worship. Under Islamic law

and in most Muslim-majority countries,

non-Muslims, such as Christians, may

meet and worship according to their own

beliefs, but sharing of their faith and

conversion from Islam are outlawed. Is this

limited freedom all that the US government

is now prepared to promote?

This disgraceful retreat from the defence of

human rights seems to have been

prompted by a desire to appease Muslim

feelings for the sake of political and military

expediency. But Western democracies

cannot oppose the regimes in Iran or North

Korea if we ourselves think freedom of

conscience not worth defending.

It was Benjamin Franklin who said, Theythat can give up essential liberty to obtain

a little temporary safety deserve neither

safety nor liberty. We are already seeing

freedom of speech gradually sinking under

the rising tide of self-censorship, caused

mainly, I believe, by fear of Islam. What

would Franklin have said about this or

about sacrificing religious liberty in the

hope of avoiding Islamic hostility?

D paik Sookhdo

International Director

To guard the safety of Christians in hostileenvironments, names may have been changed oromitted. Thank you for your understanding.

Unless otherwise stated, Scripture quotations aretaken from the New International Version.

Every effort has been made to trace copyrightholders and obtain permission for stories andimages used in this publication. Barnabas Fundapologises for any errors or omissions and will begrateful for any further information regardingcopyright.

Barnabas Fund 2010

Welcome from the Director

What price

religious freedom?

Contents

3Project News

Relief for hungryChristians in Africa

6 Be on your guardSuffering ChurchSunday 2010 11

23 NewsroomConverts to Christ indanger in Afghanistan

26 In TouchSend us yourcomments onBarnabas Aid

6 Poster

7 Introduction

8 Persecution in theNew Testament

11 Sermon outline

12 Bible study

13 Testimony

14 Timeline

16 What ispersecution?

21 Resources

2 BARNABAS AID SEPTEMBER/OCTOBER 2010


3/26BARNABAS AID SEPTEMBER/OCTOBER 2010

ths a h ags wh w o how you gifs a ansfoing h

livs of chisians who suff disiinaion o suion aus of

hi lov fo h Lod Jsus chis. Gifs hannlld hough banaas

ing aid o individuals, failis, huhs and inisis, hanging livs

and siuaions, giving ho fo h fuu. W hav sa o nion only

a sall slion of any ojs w hav n al o suo

aus of you gifs. thank you fo naling hs ojs o

g h hl hy nd. plas ay as you ad.

The continent of Africa is afflicted by many

famines that are barely reported in Westernnews media. This year has seen a particularly

severe drought in Niger, a West African state

that is largely Sahara desert. Niger has a

Muslim population of at least 97%. In Central

Africa, Burundi is also struggling with an

ongoing famine in certain parts, including

some Muslim-majority areas where

Christians are particularly vulnerable.

Barnabas has been helping with food aid for

Christians in Niger since 2005. Recent grants

for Niger total 64,860 (US$98,960; 77,860)

which provided 1,161 families with 100kg of

maize or millet and 50kg of rice, which

should last each family two to three months.

The cost per family was 55 (US$84; 66).

Famine Relief in Niger and BurundiIn Burundi we have been assisting hungry

Christians in Muslim-majority areas since2007. Our most recent grant of 13,090

(US$20,110; 15,640) provided 400

families with beans, maize, cassava flour

and powdered milk. The benefits were more

than just filling empty stomachs. The project

leader wrote to Barnabas Fund that 324

children who had given up going to school

are now back at their lessons. What is

more, The number of people who used to

go to Tanzania and Rwanda looking for food

has decreased. They are now settled and

working in their fields.

3

Foodaid arrives ytrukforchristians inburundi...

poj fn 38-568

Fain lif in Nig

Project News

poj fn 67-681

Fain lif in buundi

... and Nig



The Church in Cuba is growing rapidly despite

severe poverty and increasing persecutionfrom the communist government. Barnabas is

supporting 40 Cuban evangelists who are

working to plant new churches. We provide

62 (US$95; 74) per person per month, which

covers family living costs and ministry costs.

Some of the evangelists are in urban

situations, but many are serving in the little

villages in the centre of the island that up until

now have lacked churches or sound Christian

teaching. One evangelist has a ministry aimed

particularly at the elderly; he is discipling a

group of 26 older people who have recentlybecome Christians, and hopes to baptise a

number of them soon. I appreciate the Lords

Cuba: Bringing the Gospel to Oldand Young, Urban and Rural

Project News

poj fn

93-824

poj fn

00-345 Viis of

Violn Fund

Kyrgyzstan: In Times of Conflictand in Times of PeaceThis Central Asian country hit the

international headlines in June when large-

scale ethnic riots broke out in the south ofthe country and hundreds of thousands of

Uzbeks fled from violence at the hands of

Kyrgyz people. Christian pastors sprang into

action, ignoring threats and hostility, trying

to help the needy, especially their fellow-

believers. As the crisis developed, Christians

began to be targeted for their faith, as well

as for trying to help across the ethnic divide.

Barnabas Fund sent an emergency first

grant of 2,140 (US$3,000; 2,360) and

stands ready to channel more

as required.

Newelieversin cua

calling on my life, he writes, and that,

despite my age, He has allowed me toserve Him in ministry for the elderly,

where 167 people attend: 63 men and

104 women.

By contrast, another evangelist writes,

In these past three months I have been

working with a great number of youth in

sports through the Third Christian

Evangelistic Football Cup Emmanuel... I

also work in evangelising sports players

through the Sports Ministry. Through

this ministry the Lord has brought 40 people

to faith, and four cell-groups have beenplanted including a special one for the sports

players that have been saved.

themselves. It is an area of high

unemployment, and it is extra difficult for

those who have left Islam to find jobs. Thefirst loan made was used for a cattle

project employing three people. The

business is thriving and has already begun

to return money to the church, which has

thus been able to give a second loan to

another convert to start a small business

with chickens and turkeys.

poj fn 00-356

Sall businss Sa-u Fund

Kazakhstan: BringingPeace with God toLeprosy PatientsLast year Barnabas gave 8,120 (US$12,390;9,750) to print 5,000 copies each of three

Christian books in the Kazakh language. Nowwe are receiving reports of how these titles arebeing effective for the Kingdom. A Christiannurse is using Billy Grahams Peace with Godtoshare the Gospel at theleprosy hospital where sheworks, and encouragesother Christians nearby todo the same. There is nochurch for 100km in anydirection.

The same title was usedby a young Christianfamily, all converts fromIslam, who were visitingtheir Muslim relatives.The Muslims said the Christians had betrayedIslam and brought shame on the whole familyby deciding to follow Christ. But the Christianstestified about the Lord Jesus and their Muslimrelatives accepted a copy of Peace with God.

Another Christian writes, We distribute thebookHow to Know Godin our little book store,in personal discussions and during Christianconferences. It is a great help to Bible study

groups at home who are preparing theirsessions on the basis of this book.

poj fn 00-360

chisian Liau Fund

4

this al oj ovids a livlihood foh chisians in Kygyzsan

Kazakh chrisian

lieraure srenghenschrisians andspreads he Gospel

Kyrgyzstan is a country where

Barnabas has already been

involved for many years,

assisting the Christians in a

variety of ways. For example, a

grant of 3,264 (US$; 4,060)

was used by a church as a

revolving loan fund to helpChristian converts from a

Muslim background set up

small businesses to support


5/26

thank you so uh fo all you ha

and hl fo ou faily. Wods anno

xss how gaful w a o you and o

ou living God. evn hough w hav

nohing and holss siuaion u hough

you God has ovidd ou daily ad and

h hous wh w say.

BARNABAS AID SEPTEMBER/OCTOBER 2010

Burma (Myanmar): Grateful to You and toOur Living God

At the end of May, Afghan TV showed footage

of Afghan Christians, including baptisms. The

country was rocked by calls for the death ofconverts from Islam, some coming from

student protestors, some even from

legislators within parliament. Door-to-door

searches began, and a number of Christians

were arrested. Dozens of Afghan Christians

fled their homeland.

Barnabas has sent a grant of 5,780

(US$8,820; 6,920) to help some of these

Afghan refugees, who have had to seek

safety in other countries. It will pay for rent,

food, clothes, medical and other needs. AllAfghan Christians are converts from Islam.

Emergency Aid forAfghan ChristianRefugees

Project News

poj fn

01-901

poj fn

75-745

Pakistan: Medical Help and Literacyfor Needy Christian WomenA grant of 5,000 (US$7,630; 6,000) willhelp support a church-run medical projectfor Christian women in Pakistan for oneyear. A further grant of 1,300 (US$2,380;1,560) has also been sent to purchase anultra-sound machine.

The main focus of the project is healthawareness. Two female doctors visit eachChristian community weekly to discusswomens health issues, give check-upsand prescribe medication. The women whobenefit are mostly too poor to gethealthcare from any other source.

A literacy programme has recently beenadded to the project. One woman said shehad never been to school, but after learningto read through the literacy classes she hasstarted to read her Bible. Another, who

works as a tailor, said that now she couldwrite down all the measurements she madeduring her work, instead of having toremember them in her head.

poj fn

41-697

Halh duaion lass

Ligh of h wold says h lu and whi sign on his fishing oa, ovidd o achisian fishan who los his oa in cylon Nagis

Duk-rearing enables his faily o supporheselves, and a newhouse keeps he dry

Barnabas continues to assist with relief and

development projects for Christians in the

wake of the devastation caused by CycloneNargis. Here we share some thank you letters

from some of those who have been helped inthe Irrawaddy delta area.

A fishing boat costs 62 (US$95; 75) and anet costs 16 (US$25; 19). Our most recentgrant provided 20 boats with nets.

A gift of 100 ducks for one family costs 62(US$95; 75), and we have helped 70families in this way. Each 2-month-old duck

costs 62 pence (95 US cents; 75 Euro cents).

by h ga of God, H has ovidd us a

oa and fishing n y using you. thank you

so uh. may h good Lod lss you o

and o.


6/26

BE ON YOURGUARD

SUFFERING CHURCH

SUNDAY 2010 2011

Preparing for Persecution

VENUE

DATE TIME



Be on your guardSuffering Church Sunday 2010 11

In any as of h non-Wsn wold, chisians find hasuion is a of hi gula xin. Whh hisaks h fo of ssu o disiinaion, haassn o

violn, hy us always ad fo i. buchisians in h Ws ofn suos ha hy do no

and will nv suff suion fo hi faih,and so hy do no nd o ady.

Preparing forPersecutionbu now h Wsn huhs a faingsval sious hallngs: fo a llignand shill sulais, fo h gowh ofIslais (oliial Isla), and fo lgislaionha hans ou asi fdos. I is oand o vidn ha, lik ou ohs andsiss lswh, w us ady o sufffo ou faih.

Contents

To order

8Persecution in the New Testament

11 Sermon outline on John1:18 16:4

12 Bible study on John 1:18 16:4

13 Testimony

14Persecution timeline

16 What is persecution?

21 Resources for your service

This years Suffering Church Sunday resources focus invarious ways on the need to prepare for persecution. Youmay like to choose a Sunday in November (or anothermonth in the next year if this is better for your churchcalendar) and use the material in the following pages for aspecial service or meeting on this theme. As you read,pray that the Lord will help you and your church to be onyour guard against the perils that confront us.

What do the Lord and His apostles sayabout the sufferings of His followers?

If the world hates you...

For use in home groups or personalBible study

We rejoiced in the Lord: faithstrengthened in Orissa in the face of hatred

Key moments in the history of anti-Christianpersecution

How and where do Christians suffer for theirfaith, and who is responsible?

Tithing your tithe for the persecutedchurches

The resources listed on pages 21 and 22 are availablefree of charge from your national Barnabas Fundoffice (addresses on back cover) or from our website,www.barnabasfund.org/scs.


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BeonyourguardSufferingChurchSunday201011

Persecution in the New Testament

chisians hav suffd fo hi faih

fo h fis days of h chuh. th

Nw tsan dsis h vaid and

disssing suions ndud y

any of Jsus aly disils. bu i

dos uh o han ll hi soy. I

also shows how h huhs affliionsa a ans of Gods lssing, and alls

is ads o sond ighly o hi

own suffing. In his way i ovids

nouagn and guidan fo Gods

sud ol in vy gnaion.

The range of persecutionThe early Christians experience of

persecution is described in many parts of

the New Testament. Jesus Himself is

persecuted: He is unjustly accused and

convicted, suffers mockery and violence,

and is executed by the agonising method of

crucifixion (Mark 14:43 15:37). The first

church, in Jerusalem, is scattered by a

Blessed are those who are persecuted because ofrighteousness,

for theirs is the kingdom of heaven.Blessed are you when people insult you, persecute youand falsely say all kinds of evil against you because ofme. Rejoice and be glad, because great is your reward in

heaven, for in the same way they persecuted the prophetswho were before you.(Matthew 5:10-12)

The Gospel cannot be published without instantlydriving the world to rage. (John Calvin, commentingon John 15:18)

As the love of God is inseparable from faith, so is the

hatred of God from unbelief. (John Wesley, commentingon John 15:23)

Shn, on of h lads of h fis huh in Jusal, was sond o dah




9/26

great persecution (Acts 8:1b-3), and two of

its leaders are killed. (Acts 7:54 8:1;

12:1-2)

In Pauls list of his painful sufferings for

Christ, he includes imprisonment, flogging,

beating and stoning (2 Corinthians 11:23-

25). Hebrews is written to Christians whose

property has been seized (Hebrews 10:34),

and the readers of 1 Peter have to bear

slander and insults (1 Peter 2:12; 4:3-4).

The churches of Revelation are enduring

hardships that include being put in prison

and even killed. (Revelation 2:9-10, 13; cf.

6:9-11)

The persecutions are inflicted by Jews and

Gentiles (Acts 14:1-5), by angry mobs and

hostile rulers (Acts 16:19-24), by former

friends (Acts 9:20-30) and new enemies(Acts 19:23-27). Jesus predicts that even

family members will deliver each other to

death (Matthew 10:21). Persecution can

take the form of unofficial social pressure,

as in 1 Peter, or legal censure and

punishment, as in Revelation.

The reasons forpersecutionThe reasons for anti-Christian persecution

are set out only briefly in the New

Testament, and vary according to the

victims and the agents. In the Gospels the

Jewish leaders see Jesus as a threat to

their nation (John 12:48), condemn Him for

alleged blasphemy (Matthew 26:65-66),

and accuse Him before Pilate of political

subversion (Luke 23:1-2). In Acts, the

successful mission of the Jerusalem church

arouses the jealousy of the chief priests

(Acts 5:12-18), and Stephen provokes the

council to fury by accusing them of

disobedience to God. (Acts 7:51-54)

Paul is persecuted by other Jews because

he does not require his Gentile converts to

be circumcised (Galatians 5:11). In Acts,

they accuse him of teaching against their

people, law and temple (Acts 21:28), and

the civil authorities in some of the cities

where he preaches regard him and his

friends as agents of disorder and perhaps

rebellion, and treat them accordingly (Acts

17:6-9). In Revelation the Roman state

demands the worship and service that is

due only to God, and ruthlessly attacks

Christians for their refusal to give it.

(Revelation 13)

The meaning ofpersecutionSeveral of the New Testament writers look

behind the human causes of persecution to

draw out its significance for believers. The

book of Revelation attributes the churchesafflictions to the devil (Revelation 2:10). But

they happen only because God allows them

to happen; He also sets a limit on them and

uses them to work out His plans. (1

Thessalonians 3:2-4; 1 Peter 5:10; Acts

11:19-21)

In the Gospels Jesus predicts persecution

for His followers (Mark 13:9), and James

seems to take for granted that his readers

will encounter various trials (James 1:2).

Second Timothy makes the bold claim thateveryone who wants to live a godly

Christian life will be persecuted (2 Timothy

3:12), and 1 Peter tells its readers not to be

surprised at their fiery ordeal as though it

were something strange (1 Peter 4:12).

Paul sees suffering for Christ as part of the

calling of believers. (Philippians 1:28-30)

But although persecution is inevitable for

Christians, it is also a means of blessing for

those who suffer it. The persecution of

Jesus disciples is linked in the Gospels

with the labour pains of the age to come(Matthew 24:4-12), and those who are

persecuted for the sake of righteousness

are promised the Kingdom of heaven

(Matthew 5:10). Paul affirms that those

who suffer with Christ will also be glorified

with Him. (Romans 8:17)

Nor is such blessing only for the future:

suffering produces perseverance, character

and hope in the present, so that believers

can even rejoice in it (Romans 5:3-4;

James 1:2-3). And the blessing may passfrom those who are persecuted to their

brothers and sisters in Christ: it enables

Christians to comfort other believers with

the comfort they have received from God (2

Corinthians 1:3-7), and Pauls afflictions

are presented as his sharing in Christs

sufferings for the sake of the Church.

(Colossians 1:24)

The responses topersecutionVarious responses to persecution are found

in the New Testament, including flight,

appealing to the authorities for protection,

Beonyour

guardSufferingChurchSunday201011



th roan sa aakd h alychuh fo fusing o giv i hwoshi and svi du o God

and faithful endurance. Different

circumstances may call for different

reactions, even from the same person.

Thus in Acts Paul escapes from Damascuswhen his life is endangered (Acts 9:23-25;

cp. 2 Corinthians 11:32-33), reflecting the

Gospel instruction to Jesus disciples to

flee when they encounter persecution

(Matthew 10:23). But on another occasion

he makes use of his right as a Roman

citizen to appeal to the emperor to avoid

being handed over to his enemies (Acts

25:11). And he also bears witness to his

endurance of persecution for the sake of

Christ (2 Corinthians 4:8-12; 6:4-10;

11:23-25), a response required elsewhere

from all Gods people. (Revelation 13:10)

However, disciples are not left alone to

face their enemies; Jesus will provide

them with words and wisdom to defend

themselves (Luke 21:12-15). No-one can

snatch them out of His or His Fathers hand

(John 10:28-29), and provided they stand

firm to the end they will be saved.

(Matthew 24:13)

Some would argue that in the Old

Testament the physical defence of thecommunity by military means was

permitted; they would go on to suggest

that it could therefore be permitted in

certain circumstances today.


10/2610




Duing h id-2nd nuy bc, h naion of

Isal was a of h Sluid ei. In h 160s

bc h Sluid ul Aniohus IV eihans

ad o uni his kingdo, inluding his

Jwish sujs, y iosing Gk ulu on

h all. H foad Jwish ais suh asiuision and dandd ha vyon off

saifis o agan gods, on ain of dah fo

disodin.

So Jws hos o suff and di ah han

ak Gods law. thy livd ha h shdding

of hi lood would ing lssing o Isal, and

ha hy would wadd y God in h ag o

o. Ohs suid o h kings dis, u

so of hs w u o dah y zalous Jws

fo hi disodin o God. th kings aions

vnually ld o a sussful vol agains hisauhoiy.

th roan uls of Isal (fo 63 bc) w

o olan of Jwish ligious ais. bu

any of h dsisd h Jws fo hi sang

usos, saaion fo ohs and on fo

roan gods, and hy fad h ossiiliy of

Jwish llion agains ro.

Again, so Jws w willing o o-oa wih

hi agan ass, and hi lads hadsaifis ad o God on h os half.

Ohs, howv, fd o di ah han o

all h o Lod, and hy ad o

salish h naions indndn und h

ul of God alon, sois y violn. So of

h udd ollaoaos o ohs who hy

onsidd w ooising Isalsdisinivnss as Gods ol.

this akgound hls o illuina h aly

chisians viw of hi own suions. Jwish

livs in Jsus w also ausd y oh

Jws of disloyaly o God and o His ol, and

as a sul any of h had o ndu ssu

o vn violn. th roan auhoiis

susd ha chisians w disuiv and

llious aus hi oon lif was so

diffn and hy olaid anoh king, on

alld Jsus. (As 17:7)

many chisians fad h sa hfold hoi

as hi Jwish foas and onoais:

fis, o sui o hi agan uls a h os of

disoying God; sondly, o is u agains h

in violn sisan; o hidly, o a

suion and (if nssay) vn dah a hi

hands. th Nw tsan foids h fis wo

oions and onds h hid, nouaging

Gods ol o ndu suion in h

knowldg ha hy will iv Gods lssing inun, in h sn and h fuu.

Background to New Testamentteaching on persecution

ConclusionThe range of anti-Christian persecution,

and the reasons for it, are as varied today

as in New Testament times, and many of

the sufferings experienced by the first

Christians find echoes in those of the 21stcentury Church. But the significance of

persecution, and the response that is

required from Gods people, are just the

same. Human and demonic forces continue

to wage war against the saints, and

suffering is the unavoidable result. But for

those who remain faithful to Christ,

persecution becomes a channel of Gods

rich blessing, both now and in eternity.

An anin ga in h old iy of Daasus. paul fldfo suion hough a window in h iy wall


11/26

INtrODUctION

In todays world hatred of Christs disciples

is widespread and severe. Discrimination,

harassment and persecution blight the lives

of our brothers and sisters in many parts of

the world. Even in some

Western countries, such as the

UK, Christians face increasing

hostility to their faith and find

themselves under pressure.

The hatred that Christians

experience raises many issues,

both for those who suffer it

directly and for those whosupport and pray for them.

Why does it happen? How

should we respond to it? And

does it call our faith into

question?

But anti-Christian hatred is

nothing new. These same

issues have confronted

believers since New

Testament times, and some sections of the

Bible are specifically addressed to

Christians facing persecution.

This passage from Johns Gospel is part of

Jesus farewell address to His first disciples,

which is intended to prepare them for the

challenges they will face after His departure.

The purpose of these verses is to explain

why the world hates them, to show them

how to respond, and to protect them against

falling away when persecution comes.

tHe reASONS FOr HAtreD(15:18-25)

1. the world haes Jesus (15:18-21).

In the New Testament the word world

sometimes refers to the whole created

order, or to the human world in a neutral

sense. Here, however, it means humanity in

its fallenness and darkness, which areexpressed in an ideology and practice that

11

Beonyour



Sermon outline

If h Wold Has You...John 15:18 16:4

th following son oulin an usd a a Suffing chuhSunday svi o ing. W suggs ha you follow h asi

suu, and if nos a inludd o aid you sudy and

aaion. Vaious sois of suion ay found on

ags 16-20, and so hlful onais a

ondd on h nx ag.

exclude the true God. This world hates

Jesus disciples because it has first hatedHim, and because they do not belong to it

but to Him. The world will respond to them

as it responded to Him, because they bear

His Name, and because it does not know

His Father.

2. the world haes he Faher (15:22-25).

Whoever hates Jesus also hates His Father.

If Jesus had not spoken His word to the

world or performed mighty works among

them, their rejection of God would not put

them in the wrong. But now their hostility toJesus and the Father are inexcusable; they

have hated Them without reason, so

fulfilling an Old Testament scripture. (Psalm

69:4)

Anti-christian hatredis aainful realityforanyofourrothers and sisters today

tHe reSpONSe tO HAtreD(15:26-27)

When Jesus sends the Spirit of truth to Hisdisciples from the Father, His role will be to

bear witness to Jesus. And the disciples are

to respond to the worlds hatred in the same

way, by bearing witness to what they know

about Jesus.

tHe reADINeSS FOr HAtreD(16:1-4)

Jesus is giving this teaching to the disciples

so that they will not abandon their faith. The

severe persecution that they suffer, at the

hands of a world that knows neither Jesusnor the Father, may tempt them to do so.

But when it happens, they can now

remember that Jesus warned them in

advance, and their faith in Him will be

strengthened and not weakened.

cONcLUSION

This passage assumes that Christians should

not expect the world always to regard them

kindly indeed, that they are to expect theworld to be their enemy. But for those

Christians who do face hatred, this passage

makes sense of their sufferings, in terms of

the hostility of the world towards Jesus and

His Father. It outlines the response requiredof them, to bear witness to Jesus with the

help of the Spirit. And it provides a

necessary preparation for them, by giving

notice of what Jesus disciples can expect toundergo because of His Name. In all these

ways it helps them not only to prepare for

persecution, but also to endure it.

Turn to page 13 to read the story of a youngChristian woman from India, Swaroopa, and

her family, whose faith in the Lord was

strengthened and not weakened by her

experience of anti-Christian hatred.


12/26


Bible study

INtrODUctION

1. Have you ever experienced hatred ordiscrimination because of your faith in

Christ, and if so, how did it feel? How do you

react to stories of anti-Christian hostility?

2. When Christians suffer persecution, what

questions does this raise for us? How might

we want to respond to such hostility?

reAD JOHN 15:18-21

3. What do you think the world means in

verse 18? What reasons are given in theseverses for its hatred of Jesus disciples?

4. How should we live as those who do not

belong to the world? What twofold response

should we expect?

reAD JOHN 15:22-25

5. How do these verses further explain the

hostility experienced by Christians? Why is

the world to blame for its attitude to Jesus

and the Father?

6. Can you think of reasons why some

people hate Jesus and the Father? (For

ideas, look up Luke 6:22-23; 14:11-14;

16:13; John 3:20; 7:7; 12:25.) How does it

help us to know that the world hates us

because it hates Them?

reAD JOHN 15:26-27

7. How are Jesus disciples to respond to theworlds hatred? What help will they have

from Him in doing this?

8. When might we have to testify about

Jesus because of the worlds hostility? And

in what ways could we do this?

reAD JOHN 16:1-4

9. According to these verses, why might the

disciples go astray, and what do you think

it might mean to do this? How will Jesusteaching help them not to do so?

10. Can you think of any kinds of

persecution today that resemble those

described in verse 2? Who might be

responsible for them? What might be their

motives?

cONcLUSION

11. What forms of hostility do Christians

suffer in your country? Do you think that you

need to be preparing for persecution, and

if so why?

12. Share one new perspective that this

passage has given you on facing hostility for

Christ, or one action that you will now take

in response.


Faing Hosiliy fo chisJohn 15:18 16:4this sudy looks a h sa assag as h son oulin(11). I an usd fo o af haing h son, o

saaly. If i is usd wihou h son, i ay hlful fo

h gou lad o ad hough h son oulin fohand.

th sion a h nd nild Digging d is inndd fo

hos who would lik o xlo h assag in o dh and

in is wid onx.

DIGGING Deeper

13. Look up some other references to

the world in Johns Gospel (e.g. 1:9-

10; 3:16-17; 12:25, 31; 17:6-19;

18:36). How might these relate to the

teaching of this passage about the

worlds hatred for Jesus disciples?

14. Consider how Jesus words andworks in this Gospel cause others to be

hostile (see e.g. 5:1-18; 6:35-71; 9:13-

34; 10:22-39). How do these passages

illuminate verses 22-25 of chapter 15?

15. What do you think are some of the

key truths about Jesus to which His

disciples are called to testify? See (e.g.)

John 1:6-8, 34; 8:12-14; 18:37.

16. Look at some of the ways in which

Christians suffer persecution in theNew Testament. (See above, pp8-10.)

What parallels to these are there in the

contemporary world?

FUrtHer reADING

For further explanation of this passage, please see the following:

C. K. Barrett, The Gospel according to St John, 2nd edition. London: SPCK, 1978, pp478-485

George R. Beasley-Murray, John(Word Biblical Commentary), 2nd edition. Nashville: Thomas Nelson, 1999, pp275-278


13/26

Beonyour


BARNABAS AID SEPTEMBER/OCTOBER 2010 13

Testimony

A chisas 2007 Hindu xiss

launhd a sis of violn and

diad aaks on chisians in

Oissa Sa, India. So 730 hos

w dsoyd, and 95 huhs wazd o h gound. eigh onhs la

h violn was nwd, lading o h

dahs of a las 20 chisians.

thousands w injud, and ns of

housands w fod o fl hi

hos. th chisians w old, co

ak as Hindu o don o ak a all!

One of the families caught up in the second

outbreak of violence was that of Swaroopa

Naik, whose story is told below.

esa in h jungl

Swaroopa was brought up in a Christian

home with her brother and two sisters. Her

father, Sunil, is a farmer. On Monday 25

August 2008 the family was busy with the

housework as usual while Swaroopa was

having a bath. Suddenly she heard terrible

noises outside, and running out of the house

she saw her family rushing into the forest.

Swaroopa ran too and was chased by the

attackers, but she was quick enough to

escape them.

Swaroopa eventually found her parents in

the jungle. Taking shelter under a tree, they

heard the dreadful sound of homes being

destroyed and saw a plume of smoke rising

into the sky. But Swaroopa says, Both of

my parents were consoled by the very

thought that this tragic attack has been

due to the fact that we believe in JesusChrist and are Christians. Blessed are

those who are persecuted for righteousness

sake for theirs is the kingdom of Heaven.

(Matthew 5:10)

After a while the family heard the attackers

coming along the path they themselves had

taken, so they ran and hid themselves in the

bush. The sunny weather changed to cloudy

skies, and they prayed that the Lord would

send rain. And then a heavy downpour!

The pursuers called off the chase and wentback the way they came. Swaroopa and her

parents praised God.

th Lod who ovids

When the rain stopped the family went back to

their village. There they found that their house

had been reduced to a pile of ashes and debris.

No-one in the village would take them in for

the night, so they returned to the jungle to

shelter under the trees. Early next day they

set off to escape the pursuing assailants.

In the evening Swaroopa and her family

reached Phulbani, a large township, where

they felt safe enough to stay for two weeks.

After this they moved on to Cuttack, the

largest city in Orissa, where they stayed

with a family member.

After the anti-Christian violence had

subsided, Swaroopas parents were able toreturn to their village to visit what was left of

their house. They learned from their pastor

about a ministry (supported by Barnabas

Fund) that offers vocational training to young

people displaced from Orissa by the violence.

This is designed to equip them to return to

the region later, not only to live there, but

also to make a positive contribution to the

community and to witness for Christ.

Swaroopa obtained a college place to study

nursing and midwifery and is about tocomplete her first year of training. She

writes, We thanked and rejoiced in the

Lord for having miraculously saved our lives

and now for providing me with an

opportunity to become a nurse. The Lord is

really Jehovah Jirah [the LORD who

provides].

This year Barnabas Fund has been

supporting 27 girls on three different

vocational courses. Swaroopa and the others

training to be nurses and midwives will be

continuing their studies for another threeyears, with continuing help from Barnabas.

Swaooa (sond lf) and oh gils dislad fo Oissa yani-chisian violn u now aining o nuss and idwivs

Consoled in Sufferingfor Christ

poj fn

21-723




Timeline

Timeline of Anti-C

Nero launchespersecution ofChristians afterblaming them forthe Great Fire ofRome.

The Decian Persecution beginning ofmass persecution of Christians initiatedby Emperor Deciusthroughout the RomanEmpire. All citizens hadto prove that they hadperformed pagansacrifices and facedpunishment of

imprisonment orexecution if theyrefused.

23 February The Great Persecution begins.Edicts call for church buildings to be destroyed,

sacred writings burned, Christians to lose civilrights, clergy to be imprisoned and forced tosacrifice and (in 304) all to perform pagansacrifices on pain of death.

Roman Emperors

Constantine I and Liciniusissue the Edict of Milan thatlegalises Christianity acrossthe whole Empire.

ZoroastrianShapur IIorders themassacre ofall Christiansin Persia.

Christianity

becomes thestate religion ofRome underTheodosius I

Rise of Islam

Birth ofMuhammad, whoby 631 rules mostof the ArabianPeninsula.

Rise to power ofTimur (Timurlane)in Central Asia.Christianity in theregion is wipedout and millions ofChristians killed.

Fall of

Constantinopleand subjugationof Christians asdhimmisin theOttoman Empire.

China: TheKangxi Emperor

forbidsmissionariesfrom enteringChina.

Early Christian History

Stephenstoned todeath afterbeing triedby Jewishcourt. (Acts7:54-60)

35 248

ealy chisian syolsavd on a son

600s

570

64

313

341

391 1453

303

1370

tiu, ul of cnalAsia in h 14h nuy

1715 1898

AD 500 10


15/26BARNABAS AID SEPTEMBER/OCTOBER 2010 1

Beonyour


ristian Persecution

apid Arab conquests: Damascus34), Jerusalem (638), Carthage97). These lead to the decline of

hristianity in the Middle East andcomplete extinction in North

rica, through soft and hardercion.

pread of Christianity -

ew challengesJapan: EmperorTokugawa Ieyasu expelsall Christian missionariesand orders the executionof converts.

Indiansubcontinent:Huge growth inChristianitycauses angrybacklash fromMuslims andHindus.

Queen Ranavalona I (reigned18281861) issued a royal edictprohibiting the practice ofChristianity in Madagascar.Anyone found possessing a Biblewas executed, often usingparticularly brutal and cruelmethods. Some estimates saythat up to 150,000 Madagascan

Christians were murdered.

hina: Start of the Boxer rebellion, aationalistic uprising against the perceived

fluence of foreigners, leading to the murderthousands of Chinese converts to

hristianity and the targeting of missionaries.

Armenian Genocide:Massacre of up to1,500,000 Armenianand AssyrianChristians by OttomanTurks. This was thesingle worst year insome decades of anti-Christian violence inthe Ottoman Empire.

Russian Revolution: Oppressive anti-Christian

policies in the 1920s and 30s, as the militantlyatheist Soviet Union aims to wipe out any Christianpresence within its borders. Tens of thousands ofchurches destroyed, millions of Christiansimprisoned and killed, thousands of clergy executed.Restrictions on worship and aggressive churchclosures continue into the later 20th century,particularly under Khrushchev (1955-1964).

Iranian revolution:Establishes strictIslamic state undersharia, oppressingChristians throughclosure of churchesand arrest, tortureand sometimesmurder of convertsfrom Islam.

War in Southern Sudan: Attempts byIslamic Arab government in the North of

Sudan to enforce sharia law on theSouth starts a war that leads to twomillion deaths in the mainly Christianand animist South of the country.

Timeline

1614

1917

1828

Qun ranavalona Iof madagasa

1800s 1915

A fod laou a in h Sovi Union

1979

1983-2005

The Moder Era -

rise of state persecution

00 1500 2000


16/26


What is persecution?

Fos of suion

Ani-chisian suion aks any

fos, and i is aially iossil o

odu an xhausiv lis. bu h

following a svn of h os oon

and sious.

Violn. Physical attacks on

Christians and Christian property

are all too common in manycountries. Homes and churches

may be destroyed by angry mobs,

and whole Christian communities

driven by force from their villages.

Individuals are raped or kidnapped, beaten

up or thrown into prison, and some are

murdered or even officially executed

because of their faith. This violence is not

only distressing and destructive at the time

for those who suffer it; it also leaves a

legacy of fear and insecurity that can

undermine the assurance and threaten the

ministry of local Christians.

Inadqua duaion. Where Christians

are very poor, parents may be unable to

afford fees for their childrens schooling.

Without an education the children, when

they grow up, can get only very low-paid

jobs, and so a vicious cycle of poverty

and illiteracy continues through the

generations. In Muslim-majority contexts

Christian children may be able to attend

government-run schools, but Islam is

often strongly promoted in such schools

and they are likely to face hostility from

the teachers and other pupils. They

may even be marked down in

their exams or denied

university places simply because

they are Christians.


persecuion. Is a wod os chisians know. W ad i in h bil, and in chisianooks and agazins. W ha i fo ahs, and fo chisian lads in hdia. W know i has o do wih ol ing ad o suff y ohs, and ha anychisians xin i.

bu wha xaly is hissuion ha w haaou? Wha fos dos iak, who is sonsil foi, and in wha onxs

dos i ak la?

I is diffiul o lassify hany kinds of suion.Whav agois w us,any inidns will fi ino han on ox. buh hlful ways ofdividing h u a y

fo, onx and sou.

In hvrypoor chinrgionof bura

(myanar), chrisians as youngas11ar

lurdawayfro hirparnsyhoffr

ofagood duaion.Insad, hyfind

hslvsinabuddhisonasry,hir

hadsshavd,fordorainasnovi

onks.Sonvr shirparns again.

two woen survey he daagein he chrisianvillage of Dogo Nahawa in marh 2010

In Nigia, hoifi violn and assas sukh own ofJos in Januay andmah 2010. Only h Lod knows howanyofHis ol w killd. In haly hous ofSunday 7mah, n fo h musli Fulani ib, ad wihswods and ahs, aivd in h ainly chisian villags souh of Jos.thvillags w wokn by h ifying sound ofgunshos; h nois was so loudhafighnd sidns an ouofhihouss on o h ss, wh haaks w waiing foh. All h huhs in Dogo Nahawa w bundand any hos wohd. th day afh aaks, dozns ofbodis wbuid in a ass gavas chisians lookdon, singing hyns o Jsus.

christianhildrenare

extremely vulnerale

in burma

What is Persecution?


17/26


18/2618



out this sentence, it is normal for apostates

from Islam to face serious harassment and

aggression, sometimes ending in death.

They are also cut off from their former

friends and networks, leaving them isolated

and without support.

conxs of suion

Alhough suion an ou in any

sing, so fos a aiulaly likly

in ain kinds of soiy. musli-

ajoiy ounis, and hos wih

aggssivly sula gis, a

sially had las fo chisians o

liv, woshi and winss, u Wsn

and oh onxs ay ovid fil

soil fo suion of oh sos.

musli-ajoiy onxs. In traditional

Islamic teaching Christians (and Jews) are

known as dhimmi, a word that suggests

inferiority and submission. In most Muslim

countries today Christians are given a lower

status than Muslims, either officially or

unofficially. This is worked out in various

ways according to the degree of control

exercised by the Muslim majority. It

ranges from discrimination in

education, jobs and business, through

restrictions on religious and other

freedoms, to prohibition of any kind of

Christian practice. The worldwide

resurgence of Islam and its increased

political power is intensifying the pressure

on the churches in many places, notably the

Middle East and Africa.

Sula onxs. Governments that

regard any religion as a threat to their

authority seek to regulate it strictly, or even

to ban it altogether. Meeting for worship,

constructing or repairing church buildings,

and printing or distributing Christianliterature may all be severely restricted.

Many regimes require churches to

register with them, control the

activities of those that do register, and

harass those that refuse. Some secular

states, such as North Korea and Eritrea, are

notorious for the brutal treatment meted

out to Christians imprisoned for their faith.

Wsn onxs. Although the intensity of

persecution suffered by Christians in theWest is generally much less than in other

parts of the world, the pressure on them has

grown significantly in recent years.

Aggressive secularism and radical Islam are

both seeking to weaken the influence of

Christianity, while a number of well

intentioned but deeply flawed new laws are

driving it out of public life into a purely

personal sphere. (Please see the

booklet enclosed with this edition

of Barnabas Aidfor further

information on the marginalising ofChristians in the UK in particular.)

Oh onxs. In some Hindu- and

Buddhist-majority countries, such as India

and Sri Lanka, Christians suffer similar

discrimination and harassment as in Muslim

nations, as well as violent attacks. Secular

regimes such as the military junta in Burma,

may use the majority faith as an ally in the

oppression of their Christian community.

Other countries, for example Sudan

and Nigeria, are divided between

Christian- and Muslim-majority

areas, leading to tensions andviolence, and sometimes civil war.

And Christians are likely to be

affected with everyone else by the

Inh UK,IanulHousof

Worshipchurh inWalhasow,

nar London, rivdanois

aannoifollowinga

oplainfrojusonmusli

nighour, livingnxdoor oh

hurh.Annvironnal halhnfornoffiroldhpaso

r

hahhurhhadokph

nois downsoasnoooffnd

muslislivinginhara.Hsaid,

thisisamusli orough; youhav

orad arfully.Inmay2009, h

hurhwonanappalohavh

noiandd.

InJuly2010,herewereallsfroAfghan edia andoliiiansforheexeuionofonversfroIsla, inlinewihIslaisharialaw, leavingAfghanelieversallonversfro Isla living infear.

If asd, chisiansin eia a

ofn hldin al shipping onains,

whih an bobaking ho duing

h dayand fzing olda nigh. On

23 Apil 2010, a youngchisian woan

who hadbn ipisondfo wo yas

agially suubd o alaiaand

sv anaia i is pod ha

shwas offd fdoand dial

ain xhang fo abandoning h

chisian faih.

christiansaroftnimprisond

ineritra inmtal shipping

ontainrs similar to ths

chisians in Laos fa haassn and

In Januay 2010, 48 chisians,

inluding won and hildn,

w fod ou of hi hos

in Kain villag in h Saavan

ovin of Laos whn a gou

of 100 offiials aidd a




Beonyour



InSpr2009,bangladshi

ohr, Khainuroldhrhusand

hash hadonvrdo

chrisianiy.enragd,h iduphis

wifandhisdaughrArifa,who

had alsooachrisian,and

rually ah infron of h

youngrdaughrs.Halsournda

opyof h bil,hraningogiv

h siilarran.Arifa

says,Wprayrgularly ha on

dayyfahrigh findh lovof

chris.I forgivhivnif ha

likadog.

destructive policies of corrupt governments,

as in Zimbabwe, especially Christians who

speak out for justice.

Sous of suion

In most countries anti-Christian persecutiondoes not arise from only one source. It is

usually the result of a whole societys basic

suspicion or hostility towards the Christian

faith and those who practise it, and so it

finds expression through all the fundamental

structures of that society: family,

community, religion and government.

Faily. In cultures where family ties are

fairly loose, persecution from relatives may

amount only to criticism and mockery. But

where such ties are much stronger, and

loyalty to ones family is a major part of life,

those who leave the familys religion

to follow Christ will experience

much more intense pressure.

They are perceived to have

shamed the family, and they may

be exposed to emotional blackmail,threats and ostracism to persuade them to

abandon their Christian faith. They may

even be killed as a way of restoring the

familys honour.

couniy. A society that is hostile to

Christianity will regard Christians as a

harmful influence and will try to limit their

participation in community life. For this

reason Christians are treated as inferior

and unfit for certain privileges and

responsibilities, and are unjustly accusedby individuals or the media of crimes

against society. Communities may take

the law into their own hands, and

punish Christian individuals or

whole Christian

communities, sometimes

with extreme violence.

ion fo h auhoiis

unday oning woshi svi. Wih

uns dawn, h offiials sizd all h

hisians sonal longings and old

ha hy would allowd o un

hi villag only if hy aandond hi

hisian lifs.

In Novb2009, a musliob in egyaakd chisians andchisian oy in Fashoo and nighbouing villags, foingchisians o skfug indoos. chisian-ownd shos andbusinsss w lood, vandalisd and bun, as w aakdand so chisian failis w hown ouofhihos. Alassvn chisians w injud in h violn, inluding on chisianladwho wno hosial wih a faud skull. On 6 Januay 2010,h hosiliy ba vn o violn, sading o h nighbouingown ofNag Haadi. Six chisian woshi

s and a suiy guadw killd whn h gunn sod a woshi svi on hvofh easn chisas Day, on 7 Januay.

chrisianbusinesses were looed and burned in Farshoo in Noveber2009 (Soure: AINA, www.aina.org)


20/2620



In the Greek New Testament the wordused most often for persecution isdioko. This can be a neutral term,referring simply to running or seekingafter someone or something. Mostly,however, it denotes the ill-treatment ofChristians by others. In many verses the

exact nature of the harm is notspecified, and the Greek term could beused for various English words andphrases, such as hostile pursuit andharassment, as well as persecution.

English dictionaries also give widedefinitions to the word persecution.The Compact Oxford English Dictionarydefines to persecute as to subject toprolonged hostility and ill-treatment, to

persistently harass or annoy. The FreeDictionarysays, To oppress or harasswith ill-treatment To annoypersistently; bother. The term is

especially associated with the houndingof people on the grounds of their religion,beliefs etc.

These broad definitions are accurate andhelpful, but they can also be misleading.When the term persecution is used in a

very general way, it can blur the majordistinctions between the different kindsof mistreatment endured by Christians.As a result it can trivialise the acutesuffering endured at the hands of othersby at least one in ten of our brothers andsisters across the world, by seeming toput this on the same level as the verymild pressure experienced by Christiansin the West.

So some Christians prefer to work with amuch narrower definition, using the wordpersecution to refer to only the moresevere forms of ill-treatment, such as

violence or legal punishment. But thetrouble with this is that when theWestern Church experiences variousforms of discrimination andmarginalisation, we may fail torecognise these as persecution, andeven deny that we are persecuted for

our faith at all. And if we do notunderstand what is happening to us,we will struggle to respond to it as weshould. Narrowing the meaning ofpersecution thus creates as manyproblems as it resolves.

We do need a general term to cover allkinds of hurt that are inflicted onChristians because of their loyalty toChrist, and persecution is the most

suitable word that we have. But weneed also to distinguish between thedifferent types of persecution as clearlyas we can.

Wha dos suion an?

rligion. Where a non-Christian religion is

dominant and largely defines the identity of

a particular society, Christians are often

perceived as divisive, anti-social and

disloyal. In these contexts public expressions

of the Christian faith, such as corporate

worship or evangelistic outreach, may be

restricted or completely forbidden. Christians

may be offered material or

financial inducements to

convert to the majority faith,

or be forced to do so by

threats of violence.

thepuliSeuriybureau(pSb)rouinelyharassand raidhurhesinchina.Forexale, LiangrenchurhinGuangzhou ciyhas eenreeaedlyargeed yhe pSb,asreoredy

chinaAid. Onanyoasionshehurhhas eensuressed andeven illegallyannedyheauhoriiesand,sineheeginning of2010, heongregaionhavehad oove loaionover10ies.On4marhheseniorasor, WangDao,wasviolenlyarresed as heae wihoherchrisiansina resauran. HehadalreadyeeninerrogaedanyiesypSboffiers,whowere aarenlyseeking odisredihiand hechrisian faih.

A poinn russian huh

inis was udd in his

huh in mosow in Novb

2009. Danil, 34, was appoahd

on h nighof 19Novb bya

askdgunanwhohkd

hisna andhnsho hi in

h hadand hs. Danil had

bn aiv in vanglisi

ouaho muslisand any

poplhinkha h ay hav

bnkilld baus ofhis

inisyo muslis.

Sa. Institutional injustice

against Christians is endemic

in many societies. When Christians

suffer at others hands the police and courts

will often not take action against their

persecutors or will even arrest the victims.

Some countries have laws that specifically

discriminate against Christians, but even

where there are no such laws, police may

find pretexts to punish Christians anyway.

Converts are especially vulnerable. In some

countries there are laws or a constitution

that seem to guarantee equality and freedom

for all faiths. But these may be ignored by

local officials on the ground.

pastorWangDao and hiswifeHaiingSun(Soure:Voie ofthemartyrs)



21/26


22/2622


Resources

order your free Suffering

ChurCh SundAy reSourCeS

th following sous a availal f of hag fo you naional

banaas Fund offi (addsss on ak ov) o fo ou wsi

(www.anaasfund.og/ss), o las us h fo low o od.


I would lik o od h following f sous: (las india quaniis in oxs)

A3 poster Be on your Guard CD and PowerPoint presentation

Prayer-and-response cards Copies of the Suffering Church Sunday issue ofBarnabas Aid(Sept/Oct 2010)

Name: (Mr, Mrs, Miss, M

Address:

Postcode:

Email:

Name of church:

Send this form to your nearest Barnabas Fund office. Addresses on back cover. Resources can also be ordered or downloaded from www.barnabasfund.org/scs.

Suffering ChurCh

SundAy offeringOur Christian brothers and sisters are our

family. Did you know that 1 in 10 Christianslive with persecution? We are the other

nine, living with the right to own a Bible

and to worship our Lord Jesus freely.

The Bible calls us to give generously (2

Chronicles 31:5 and 2 Corinthians 9: 6-8).

Many churches today give a tenth of their

income to support mission and relief of

poverty around the world. If your church

does this, why no ask h o onsid

giving a nh of ha nh o h

sud chuh?

Barnabas Fund supports a range ofprojects around the world to help our

persecuted brothers and sisters. Please

consider giving a tithe of your churchs

tithe or taking up a Suffering Church

Sunday offering for one of the followingfunds:

00-345 Viis of Violn Fund:

helping individuals, families or

communities who have been singled out and

victimised because of their Christian faith.

00-356 Sall businss Sa-U

Fund: helping poor Christian families

to support themselves by setting up their

own small businesses.

00-477 paso Suo Fund and

00-478 evanglis Suo Fund:supporting pastors ministering in Christian-

minority contexts and evangelists and

church-planters ministering to other faiths in

a number of different countries. Many of

them face hostility and violence becauseof the nature of their work.

00-636 Fding Fund: providing

food for Christian families in the

Middle East, Asia and Africa who live in

desperate poverty, struggling even to have

enough to eat.

00-794 chisian Shooling fo

chisian childn: enabling

children of the poorest Christian families

to get an education in a Christian

environment.

Please turn to pages 3-5 to see recent

examples of projects supported by

Barnabas Fund.

feedBACk

from

SupporterS

n A3 version (approx. 300x420 mm) of the poster (see page6), to advertise your Suffering Church Sunday service.

n Prayer-and-response cards (see page 21), including thePrayer for Suffering Church Sunday and a responseform.

n SCS 2010-2011 CD containing music for Andrew Fleetssong, Broken Bones for Jesus, and recorded versionsof the song, with and without accompanying vocals.

n PowerPoint presentation to accompany the sermonoutline on John 15:18 16:4 (see page 11). This is also

available on the CD (listed above) and to download from our website.

We very much appreciate the

comments and suggestions that our

supporters give in relation to the

material we produce. We have

responded to your comments on last

years Suffering Church Sunday

literature by making some changes in

the resources this year.

We would be grateful for your

comments about the 2010-2011

material and have prepared a feedback

form that can be found on our website

(www.barnabasfund.org/scs), or

alternatively you can email or write to

us (address details on the back cover).

BEONYOURGUARD

SUFFERING CHURCHSUNDAY20102011PreparingforPersecution

VENUE

DATETIME



On 3 July, in Bekasi, West Java, Indonesia,

a banner showing a Christian man with a

noose around his neck was hung outside a

mosque with the following words: Thisman deserves the death penalty!

Andreas Sanau, 29 (the man on the

banner), and Henry Sutanto have been

accused by the Islamic Defender Front

(FPI) of organising mass baptisms. The

accusations came after 14 buses full of

people arrived on 30 June at the home of

Sutanto, the President of the Mahanaim

Foundation, a Christian organisation that

helps the poor.

INDONeSIA: cHrIStIAN mAN tHreAteNeD WItH DeAtHThe Foundation stated that they had no

intention of carrying out baptisms. But

according to Murhali Barda, the local

leader of the FPI (a radical Islamic groupknown for violence against religious

minorities, especially Christians), Sutanto

must be killed; he wants a mass baptism.

Nine members of different Islamic

organisations in Bekasi, including Barda,

have joined together to plan a roadshow

that aims to persuade mosques in the city

to prepare for the possibility of war

against Christianisation. The group,

which was formed on 27 June, the last

day of the Bekasi Islamic Congress, is

recommending that each mosque should

have its own armed militia and that the

Bekasi municipality should introducesome sharia-compliant policies.

The Regional Leader of the Indonesian

Muslim Forum, Bernard Abdul Jabbar,

said, They will guard the Islamic faith

and preach the right path to the people.

According to Barda, We are doing this

because we want to strike fear in the

hearts of Christians who behave in such a

way. If they refuse to stop what theyre

doing, were ready to fight.

Newsroom

Christian convert Maher el-Gohary hassurvived an attempted murder after two

unknown men on a motorbike attacked

him outside his home on Sunday 5 July.

El-Gohary says that during the attack one

of the men shouted the Islamic cry of

Allah is Great while stabbing him with a

dagger. The attackers called him an

infidel, and cursed his Christian faith. He

says, They were aiming at my neck to

behead me. El-Gohary fell to the ground

covered in blood, and he maintains that,

had it not been for the action of passers-by, he would probably have succumbed to

his injuries.

El-Gohary had been a Christian for 36

years but his conversion was first

brought to public attention in May 2009

when he tried to have the religion on his

ID card changed to reflect his faith.

Shortly after his conversion from Islam

became public, El-Gohary and his 15-

year-old daughter Dina, who is also a

Christian, were forced into hiding,

moving home as often as once or twice amonth to avoid being discovered. This is

not the first attempt on his life, since his

conversion became public.

eGYpt: mUSLImS Attempt tO

beHeAD cHrIStIAN cONVert

On 13 June 2009, an Egyptian court ruledagainst el-Goharys request to have his

religious status changed on his ID card.

After losing the court case, the father and

daughter tried to leave Egypt, but they

were stopped at the airport by the

authorities, who also took their passports,

without any legal reasons. In April 2010,

Dina, who had appealed to President

Obama by letter in December 2009 about

their plight, was subject to an acid attack;

fortunately she escaped unharmed.

maherandDinahaveeenlivinginhidingeause oftheirfaith

eGYpt: YOUNG

cHrIStIAN WOmAN

OVercOmeS

AbDUctION ANDAttempteD FOrceD

cONVerSION

Christian teenager Zeenahom NadyAdly, 19, was stopped by two Muslim

men as she walked to the shops in hersmall village near Samalut on 12 June.The men sprayed a substance in her

face to make her lose consciousness.When she awoke two hours later she

found herself at the Islamic ShariaAssociation, facing a Muslim leaderwho tried to intimidate her and force

her to convert to Islam.

Zeenahoms father sent telegrams to theauthorities, and her family demonstratedoutside the police headquarters

demanding her return, compelling thesecurity forces to intervene and return

the girl to her family. The girls father

requested protection for his family,after he was told by the man in charge

of the abduction that they will bepursued until we all convert to Islam.


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A new constitution that was overwhelmingly

approved by the people of Kyrgyzstan offers

hope for greater religious freedom following

the repressive Religion Law passed last year.

The document gained the backing of more

than 90 per cent of the vote in a referendum

held on 27 June, where the turnout was

nearly 70 per cent. It was held just two

weeks after violent ethnic clashes between

Kyrgyz and Uzbeks in southern Kyrgyzstan

that left hundreds dead. Kyrgyz Christians

became targets in the conflict as they

sought to help their Uzbek brothers and

sisters flee the violence. The referendum

went ahead even though many of the

400,000 people, mainly ethnic Uzbeks, who

had been forced to leave, had not returned.

There were no major reports of violence or

voter fraud.

The Constitution, which creates a mandate

for Central Asias first parliamentary

KYrGYZStAN: VOte brINGS HOpe FOr

reLIGIOUS FreeDOmdemocracy, paves the way for greater

freedom of religion in Kyrgyzstan under

interim president Roza Otunbayeva. She

established a provisional government after

an uprising in April that led to the

overthrow of President Kurmanbek

Bakiyev. Article 32 of the new constitution

guarantees freedom of conscience and

religion, including the right freely to

choose and profess any religion or none;

Article 16 states that no one shall be

discriminated against on the grounds of

religion; and Article 7 underlines the

separation of religion and state.

Though it remains to be seen if the

government will uphold these rights in

practice, the new constitution offers hope

for Kyrgyz Christians after the previous

parliament unanimously approved a

restrictive Religion Law in January 2009.

This required any religious organisation to

have at least 200 members in order to

register, making it virtually impossible for

most churches to gain the protection of a

legal status. The restrictive law also

banned the distribution of religious

literature in public places and activities

directed at the conversion of others.

There have been encouraging signals from

the interim government that the Religion

Law will be reformed. On 15 April this year

government spokesman Kanybek

Imanaliyev told Forum 18 News Service:

We want to establish freedom of speech

and freedom of religion. We will reform the

Constitution, the laws as necessary and

the Religion Law.

Before the 2009 Religion Law was passed,

Kyrgyzstan was one of the least restrictive

of the Central Asian countries for Christians

and there is now reason to hope that they

may enjoy greater freedom again.

Newsroom


A govnn uilding un ou in h ios in Kygyzsanin Jun (Sou bokv03 (Wikidia coons))


25/26

Newsroom

BARNABAS AID SEPTEMBER/OCTOBER 2010 2

Christian leader Artur Suleimanov (49)

has died after being shot in the head as

he was leaving his church in Dagestan,

a strongly Islamic republic of Russia.

A gunman approached and opened fire

as Mr Suleimanov, a convert from

Islam, got into a car outside Hosanna

House of Prayer in Makhachkala on

15 July. He was taken to hospital but

died from his wounds an hour later.

He leaves behind a wife, Zina, and

five children, the youngest of whom

is twelve.

Mr Suleimanovs church is one of the

largest Protestant churches in

Dagestan. Barnabas Funds co-ordinator

for the Former Soviet Union met Pastor

Suleimanov a number of times and says

he was a wonderful Christian brother

and his shocking death is a devastating

loss for the Dagestan church ... We see

his murder as an attempt to put further

pressure on Christian converts in

Dagestan.

The population of Dagestan is 98%

Muslim, and the Church facesharassment and intimidation from

various groups in a very lawless and

violent context.

cAUcASUS,

rUSSIA:

cHrIStIAN

pAStOr

ASSASSINAteD

pastorSuleianovwasgunneddownoutsidehishurhon15July

A TV report on 27 May apparently showingAfghan converts from Islam to Christianityengaged in various Christian activitiessparked a frenzied anti-Christian responsewith public demonstrations and threatsfrom within parliament.

The two-year-old footage, which included

scenes of baptisms, triggered a protest bya group of Kabul University students, whoshouted death threats against the converts(in line with sharia law) and demanded theexpulsion of foreigners accused of trying toconvert Afghans from Islam.

Two of the Afghan Christians whoappeared in the broadcast were arrestedand shown on national TV again three dayslater. One was pressurised to return toIslam, while the other was shownrepeating the Islamic creed and asking

forgiveness for having converted. The TVpresenters urged viewers to find moreAfghans who had left Islam and reportthem to the police. The following day a callwas made in Parliament by the DeputySecretary of the Afghan Lower House forthe public execution of the AfghanChristians shown in the TV programme.

The activities of foreign organisationsallegedly involved in preaching Christianityin Afghanistan were strongly condemned,with members of parliament calling for

groups seeking the conversion of Muslimsto be expelled from the country. That sameday two Western NGOs with the wordchurch in their name were suspended,accused of promoting Christianity, while

AFGHANIStAN: cONVerSION FOOtAGe

prOVOKeS ANtI-cHrIStIAN FUrOreother groups were put on a list for furtherinvestigation.

On 1 June, President Hamid Karzaisspokesman said the president was taking apersonal interest in the situation and hadordered immediate and serious action toprevent any more conversions. It was later

announced in Parliament by Interior MinisterHanif Atmar that the Government had a listof 23 people, Afghans and foreigners, whomthey were seeking to arrest. Subsequentreports indicate that more Afghan Christianshave been arrested. Many homes in Kabulhave been searched, prompting dozens ofAfghan Christians to flee their towns andeven leave the country.

On 9 June Afghan Christians in exile in NewDelhi, India, responded to the unfoldingcrisis with an urgent appeal to believersworldwide to help stop the AfghanGovernment from arresting and seeking toexecute Afghan Christians. Execution ispossible under Afghan law, though noChristians are yet known to have sufferedthat fate.

The letter said: We do not know how thewhole world and especially the GlobalChurch is silent and closing their eyes whilethousands of their brothers and sisters are inpain, facing life danger and death penaltyand are tortured, persecuted and calledcriminals...

Lets tell the Afghan Government that weare not pagans and infidels; we are notcriminal because of our Christian faith, andlets tell them not to sentence us to death.

LebANON: tHreAteNING LeAFLetS AIm tO

FOrce cHrIStIANS OUtIn June, threatening leaflets were

distributed around Christian villages near

the southern port city of Sidon. Theleaflets stated, Lebanese Christians, you

have one week to leave the areas ofSharq-Sidon and the Sidon suburbs.

Everyone must tell his brothers in order forthem to preserve their lives ... There is noGod but Allah and Muhammad is His

Prophet.

Christians and Muslims, including GrandMufti Sheikh Mohammad Rashid Qabbani,

condemned the leaflets. Qabbani said they

were distributed to incite friction and

create more tension in an already volatile

area. The deadline for Christians to leavethe area has now passed, and it seems

there have been no repercussions. On 30June, it was reported that a man had

been arrested in connection with the case.

In a separate incident, on 19 June, abomb exploded in the predominantlyChristian city of Zahle; it is believed that

the bomb was intended to coincide withthe visit of a Christian denominational

head the next day.


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barnabas aid september/october 2010

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