h0V£N8£8l0£0£N8£8 2011

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Feed|og h0ogry 0hr|st|aos |o £ast AIr|ca Iam|oe
Fa|thI0| w|toess oI a brave |rag| pastor
The ch0rches oI Laos: restr|cted aod oppressed
Project News
To guard the safety of Christians in hostile environments,
names may have been changed or omitted. Thank you for
your understanding.
Front cover: A Christian woman weeps in the aftermath of
anti-Christian violence in Jos, Nigeria
Unless otherwise stated, Scripture quotations are taken
from the New lnternational version
Every effort has been made to trace copyright holders and
obtain permission for stories and images used in this
publication. Barnabas Fund apologises for any errors or
omissions and will be grateful for any further information
regarding copyright.
© Barnabas Fund 2011
when 8imeon olessed Nar]'s oao] son, he
prophesied that the child would "cause the
falling and rising of man] in lsrael" and "oe
a sign that will oe spoken against" (luke
2.84¦. when He had grown to adulthood, the
lord Jesus applied to Himself Nicah's
prophec], sa]ing that He had "come to turn
a man against his father, a daughter against
her mother, a daughter-in-law against her
mother-in-law" (Natthew 1O.85, Nicah 7.G¦.
The Apostle Peter descrioed 0hrist as "a
stone that causes men to stumole" (1 Peter
2.8, lsaiah 8.14¦.
As we ponder the child Jesus this 0hristmas
season, the oao] Prince of Peace, and as
we reflect on the persecuted 0hurch, let us
rememoer that our lord is not just the
loving, gracious and kind 8aviour, out also
the supreme ruler and the ultimate Judge,
and that those who stand with Him will oe
hated (John 15.18-2O¦.
This is not a palataole message in our da]. As
we consider non-0hristian ideologies, we
should alwa]s rememoer that while we must
love people, we cannot emorace an] ideolog]
that conflicts with Jesus. we can love a person
without loving their religion or worldview.
The word "respect" is on man] lips toda],
and we are asked to respect ever]one and
ever]thing. But does it make sense to
"respect" an ideolog] or a religion? Respect
is something we give to people, not to ideas.
Furthermore, we can respect a person while
oeing free to criticise their oeliefs. 0onsider
how law]ers in court vehementl] attack
each other's arguments, ]et without losing
personal respect for each other. 8imilarl], in
the UK Nemoers of Parliament from
opposite parties will deoate and argue
ferociousl], ]et can continue to respect one
another as individuals.
0n page 11 of this magazine, we look at
0hristian mart]rdom, and think of our
orothers and sisters who have lost their
lives as a result of persecution. The first
0hristian mart]r was 8tephen, who is
traditionall] rememoered on 2G Decemoer.
He was killed o] an ideolog], and since his
stoning man] faithful oelievers have
endured hideous and excruciating deaths.
As l write, news has just come in aoout the
oeheading of Juma huradin Kamil, a 8omali
0hristian. His ood], with the severed head
placed on the chest, was discovered on 2
8eptemoer. The latest in a long line of
8omali mart]rs, he was killed o] the
lslamist militant group Al-8haoaao.
l think also of Aslam Nasih, who died in
prison in Pakistan on 9 8eptemoer. like so
man] Pakistani 0hristians, he had oeen
falsel] accused and imprisoned under his
countr]'s draconian "olasphem] law". This
accusation put him and his whole famil] in
danger of death from Nuslims zealous to
defend the honour of their prophet. 8o when
Aslam oecame sick and was sent to the
hospital prison, none of his relatives visited.
The prison authorities dared not let him
out to a normal hospital in case he was
assassinated, and so he remained in prison,
d]ing without ever seeing his famil] again.
lt was left to others even to give him dignit]
in death (Acts 8.2¦.
As we approach the end of 2O11 and reflect
on the 0hrist 0hild, let us rememoer that
0hristmas is not just aoout jo] out also
aoout pain, not just aoout peace with the
world out also aoout a commitment to 0hrist
and all that this demands.
0r Patr|ck 3ookhdeo
lnternational Director
ºl díd not come to bríng
peuce but u svord¨
(Mutthev l0:34)
In Touch
Pu||-out Supp|ement
B|b||ca| Ref|ect|on
Country Prof||e
Thaoks to yo0r geoero0s s0pport we are ab|e to he|p o0r oppressed aod persec0ted brothers aod
s|sters aro0od the wor|d |o the|r ho0r oI oeed. 0o these pages yo0 cao read how yo0r g|Its are
br|og|og hope |o desperate s|t0at|oos aod traosIorm|og the|r ||ves. They are a|so a s|go to them that
0hr|st|aos Iar away care abo0t the|r p||ght. P|ease pray as yo0 read.
Thanks to ]our overwhelming support
Barnaoas Fund has oeen aole to send
£952,599 (U8$1,5O7,8G8, ¼1,O91,192¦
(figure correct at the time of writing¦ to help
over 77,OOO 0hristians survive the drought
that has devastated the Horn of Africa and
other parts of East Africa.
A 0hristian famil] in Uganda was assisted
just in time. The] had completel] run out of
food and had oeen eating nothing out leaves
¯The Good |ord has seen us":
he|p|ng Ohr|st|ans through the
East Afr|oa fam|ne
8aroabas F0od partoers w|th ma|ze I|o0r Ior h0ogry 0hr|st|aos |o £ast AIr|ca
"| caooot be||eve that we have beeo remembered. 3ome peop|e
o0ts|de there heard that we are |o oeed aod seot he|p to 0s. 6od
tr0|y sees o0r p||ght!" A keoyao 0hr|st|ao he|ped by 8aroabas F0od
for four da]s when the] received a parcel
from Barnaoas Fund containing oeans,
flour and salt that covers their food needs
for a month.
ln Ken]a some people had resorted to eating
poisonous wild fruits, which are ooiled for ten
to twelve hours with the water drained
several times to reduce the toxins. how the]
have supplies of maize, oeans, cooking oil,
milk powder and salt for five months.
Barnaoas is working through trusted
partners, which has made it possiole to get
the food rapidl] to those in the greatest need.
For example, the pastor who runs the 0ana
0irls Rescue Home in Ken]a (see page 4¦
handed out food aid to 12,1OO 0hristians in
the area who are affected o] the famine.
0ne of our partners reported, "8ome people
responded with tears of jo] as the] received
their share of food. [The]| said, 'The 0ood
lord has seen us. The food has come from
0od Himself.'"
Project reIereoce: 25-359
"8imon" was forced to flee his home in
0rissa 8tate, lndia, when savage anti-
0hristian violence oroke out in August
2OO8. During counselling sessions funded
o] Barnaoas, the nine-]ear-old opened up
aoout the horrif]ing experiences he had
undergone when Hindu extremists
attacked his famil] and thousands of other
0hristians three ]ears earlier. He
rememoers that he had no time to put on
his slippers when his famil] fled into the
forest to save their lives. And when the]
hid out in the jungle for three da]s without
an] food or water, he was terrified of the
Thanks to the regular counselling sessions
8imon is doing much oetter. His fear is slowl]
fading, and he is enjo]ing going to school.
Barnaoas has sent £42,88O (U8$G7,OGO,
¼48,55O¦ to enaole the running of a 0hristian
trauma counselling centre and school for one
]ear in 0rissa. The centre is helping 8OO
0hristian children deal with the trauma that the]
experienced during and after the 2OO7/O8
anti-0hristian attacks. Their education was
severel] disrupted as a result of the violence, so
the centre is also providing them with schooling.
Project reIereoce: 21-967
3akdhak, aoother 0hr|st|ao boy who |s
rece|v|og 0hr|st|ao co0ose|||og aod schoo||og
at the ceotre |o 0r|ssa, |od|a, eojoys p|ay|og
the dr0ms
Overoom|ng trauma and baok |n sohoo|:
Ohr|st|an oh||dren |n Or|ssa, lnd|a
"This kind of medical project has never
oeen done oefore and this was the first
time in their histor] that 0hristian refugees
could get this t]pe of service with all the
doctors oeing 0hristian and the service
oeing free of charge and provided with
compassion and love."
A 0hristian medical team of six doctors and
a nurse assisted poor and need] 0hristians,
mostl] refugees from man] different
nations, for one week this summer in
lstanoul, Turke]. Their care was free of
charge, thanks to a Barnaoas grant of
Med|oa| oare for Ohr|st|an
refugees |n Turkey
A 0hr|st|ao doctor prov|des Iree med|ca|
care to a oeedy 0hr|st|ao reI0gee |o T0rkey
¯Fa|th oomes by hear|ng": Ta|k|ng B|b|es |n S|erra |eone
Talking Bioles, which look like a printed oook
of 8cripture and pla] a recording of the hew
Testament, are a wonderful wa] to oring the
0ospel to a countr] where most adults
cannot read. An evangelist and his wife were
walking through their 8ierra leonean village
one afternoon with their Talking Biole
pla]ing. when an elderl] man, sa]ing pra]ers
on his Nuslim pra]er mat, heard, "You shall
love ]our neighoour as ]ourself", his ears
pricked up and the pastor noticed that he
was tr]ing to hear more.
ln the evening the couple delioeratel] walked
o] the man's house again. He asked them,
"what is this that l heard this afternoon?"
ln response the pastor pla]ed chapter 8 from
the 0ospel of John, and a discussion ensued.
A0d|o 8|b|es are a
wooderI0| way oI
shar|og the
6ospe| |o 3|erra
Leooe, where the
major|ty oI peop|e
caooot read
£2,2OO (U8$8,5OO, ¼2,5OO¦. The] worked in
seven separate clinics treating illnesses such
as heart disease, diaoetes and chest
0hristian pharmacists from the cit] donated
drugs and other items to the project. 0ne of
the doctors said afterwards, "There was so
much love during our service and oecause of
this our ever] difficult] had oeen changed
into olessings."
Project reIereoce: 79-713
"lt is not possiole for me to come to ]our
church out l will send m] children," said the
man. 8oon after that his four children started
attending services.
Barnaoas provided a grant of £82O (U8$5OO,
¼8GO¦ for the distrioution of 4O Talking Bioles
in the Krio language amongst pastors and
evangelists working in areas where man]
Nuslims live.
Project reIereoces: 00-362
(8|b|es aod 3cr|pt0res F0od)
Twent]-one-]ear-old 8umaira was working as a
domestic maid, a down-trodden role in which 0hristian
women often suffer aouse and even rape from their
Nuslim emplo]ers. Then she started a literac] course
and oeautician training funded o] Barnaoas. After
finishing the six-month oeautician course, she could
earn enough o] using her new skills that she could
leave her cleaning joo with all its dangers.
A recent grant of £5,OOO (U8$7,9OO, ¼5,7OO¦ from
Barnaoas Fund contriouted to the running costs of a
0hristian organisation that provides income-generating
training courses, literac] courses and workshops on
women's health, first aid and communit] healthcare.
Project reIereoce: 41-697
Nan] 0hristian women in horthern 8udan,
some of them ]oung mothers together with
their oaoies, are in jail for not following the
version of sharia law prescrioed o] the
government. This includes oeing full] covered
and having a male escort when in puolic. A
recent grant of £2,G5O (U8$4,19O, ¼8,O8O¦
from Barnaoas Fund is supporting a women's
prison ministr] for six months, providing aid
and medical treatment for the women as well
as a spiritual programme inside the prison.
The grant also paid for the release of 17
0hristian female inmates who were then aole
to leave for the mainl] 0hristian 8outhern
8udan, which oecame independent soon
afterwards on 9 Jul].
Project reIereoce: 48-575
lmpr|soned Ohr|st|an women |n Sudan: God`s |ove |n hard t|mes
|mpr|sooed 0hr|st|ao womeo |o horthero 30dao meet together Ior a ch0rch serv|ce |os|de the pr|soo
Empower|ng women |n Pak|stan
A refuge for g|r|s esoap|ng abuse |n Kenya
Barnaoas Fund is supporting the running costs
of a 0hristian Rescue Home in a remote area
of Ken]a. 0rants totalling £1G,2OO
(U8$25,GOO, ¼18,5OO¦ assisted the ministr] in
2O11, which is currentl] caring for 71 girls and
]oung women, aged 18 to 24. The Home is the
onl] place in the entire region where these
0hristian girls can escape from aouse under
traditional African religions and live in a safe
and secure 0hristian environment. The pastor
and his wife who run the Home encourage the
girls to stud] hard at school and college, to get
the oest education the] can.
0hr|st|ao g|r|s |o Pak|stao |earo ha|rdress|og at a bea0t|c|ao co0rse that |s eoab||og
them to s0pport themse|ves
The famine that has struck man] parts of
East Africa has also ruined crops in the
area of the Home. The pastor is helping
provide food aid to 12,1OO 0hristians in
their vicinit] (see also page 8¦. Despite
their struggles the pastor writes to us,
"we are glad that 0od showered us with
His mercies during the whole period and
have good time in the mission of our
lord Jesus 0hrist."
Project reIereoce: 25-663
A oew staII member at the 0hr|st|ao 8esc0e
home |o keoya |s sew|og the g|r|s' 0o|Iorms aod
teach|og the 0hr|st|ao g|r|s dress-mak|og sk|||s
0ozeos oI 0hr|st|aos d|ed |o a
Iresh wave oI v|o|eoce |o
predom|oaot|y 0hr|st|ao v|||ages
across h|ger|a's vo|at||e P|atea0
3tate |o 3eptember.
A 0hristian famil] of eight, including six
children, was hacked to death o] Nuslim
]ouths in the village of Tatu, where three
Nuslims were also killed, on 8unda] 4
8eptemoer. At least four more people died
in an attack on the village of Daowak that
same da]. A further nine people, including
seven children, were murdered in Barkin
ladi, a mainl] 0hristian village, on
Thursda] 8 8eptemoer.
And on 9 8eptemoer, overnight attacks in
the Vwang district of Jos targeted mainl]
0hristian farmers, leaving at least 15
people dead.
Nore than 4O 0hristians and Nuslims
were killed in Plateau 8tate's capital cit],
Jos, when fighting oroke out as Nuslims
gathered to celeorate the end of
h|6£8|A: 0h8|3T|Ah3 0h0£8 ATTA0k
0hr|st|aos |o P|atea0 3tate, h|ger|a, Ireg0eot|y come 0oder attack
Ramadan at the end of August. Nan]
residents said that the securit] forces were
responsiole for most of the deaths and used
excessive force to end the violence.
Tensions have oeen high in higeria since the
re-election of 0hristian President 0oodluck
Jonathan in April. 0hristians have oeen
orutall] and s]stematicall] attacked o]
Nuslims, angr] at the defeat of Nuslim
candidate Nuhammadu Buhari. 0n
Nonda] 12 8eptemoer, Nr Jonathan
ordered the militar] to "take all
necessar] actions" to stop ethnic and
religious unrest in Plateau 8tate.
kAIAkh3TAh: PA8L|AN£hT APP80V£3 8£3T8|0T|V£ h£w 8£L|6|0h LAw
The legislation is oeing presented o] the
government as necessar] to protect the state
from lslamic extremism. There has oeen
criticism of the speed with which the laws have
oeen adopted and lack of puolic discussion
aoout them.
ln an ominous sign of what lies ahead, the
Agenc] of Religious Affairs has oeen demanding
that memoers of religious minorities provide
detailed information on their activities,
sometimes on a weekl] oasis. This includes all
weekl] events, topics of speeches and sermons,
their purpose, and an] audio-visual and printed
materials used.
The government previousl] tried to amend the
religion law in 2OO8, increasing the harshness
of penalties for unregistered religious activities,
out was olocked o] the 0onstitutional 0ouncil
the following ]ear.
There have oeen a numoer of recent
examples of 0hristians oeing penalised for
their activities.
0n 18 August a memoer of a small
unregistered Baptist church in the town of
Nartuk was fined for "participation in
unregistered religious activit]". And on 8
June, a criminal case was opened against
Pastor Yerzhan Ushanov, from Taraz,
Jamo]l Region, who faces prosecution
after he pra]ed for the healing of a sick
man who visited his church.
Pastor Ushanov was accused of using
h]pnosis o] the man's wife, who said
her husoand felt sick afterwards, and he
was charged with "causing severe
damage to health due to negligence".
The charge carries a penalt] of up to
two ]ears' imprisonment, a fine of at
least 1OO times the minimum monthl]
wage, or communit] service of up to
2OO hours. The officers warned Pastor
Ushanov to "change his profession, and
leave Taraz for good, if he does not
want to get into trouole".
The goveromeot oI kazakhstao has
moved a step c|oser to |otrod0c|og
oew |eg|s|at|oo that w||| severe|y
restr|ct Ireedom oI re||g|oo |o the
co0otry. The Par||ameot has
approved a oew re||g|oo |aw that
reg0|res a|| re||g|o0s gro0ps to
re-reg|ster w|th the state 0oder a
comp|ex Io0r-t|er system aod a|so
passed chaoges to aoother |aw that
w|deos the raoge oI v|o|at|oos
p0o|shab|e 0oder the re||g|oo |aw.
|t oow goes to the Pres|deot Ior
approva| beIore becom|og |aw.
Under the new rules, organisations would oe
required to provide detailed information aoout
their original leaders, activities and oeliefs
including their attitude to marriage, the famil]
and education. An] new place of worship
would require the approval of national and
local authorities and the distrioution of
religious literature would oe restricted.
The police detained 21 people from wuhai
and 8hizuishan, hingxia province, and
confiscated Bioles and other items from the
meeting. The leaders were held on suspicion
of "using a cult organisation to undermine
national law enforcement".
Following ph]sical examinations, six elderl]
memoers of the group who were found to oe in
poor health were released. The rest of the group
are oeing held while the authorities tr] to extort
mone] from their families to secure their release.
Families were told their loved ones would
oe set free if the] paid 5O,OOO ]uan
(£4,8OO, U8$7,8OO, ¼5,745¦, out when the]
delivered the mone] to the prosecutor's
office, the] were told that more mone] was
required, and that if it was not paid, the
leaders would oe sent to laoour camps or
face criminal prosecution.
ln another case in 0hina, at least 1OO
memoers of various local authorit]
departments descended on a "house-
0h|hA: FAN|L|£3 T0L0 T0 PAY F08
8£L£A3£ 0F h003£ 0h080h L£A0£83
church" (unregistered church¦ summer
camp for children in Anhui province at
Gam on 11 August. The names of all the
children were recorded, and officials
arrested Pastor lu Jingxiang and three
other church leaders for holding "an
unregistered, illegal meeting", the] were
later released. According to 0hinaAid, on
the evening oefore the raid local officials
spread rumours that Pastor lu had hidden
drugs and cult memoers in his home.
Despite this good news, 0hristians are
oeing persecuted in other parts of the
countr]. 0n 15 Jul], two 0hristian men
were followed and arrested as the] were
visiting famil] and friends in Kalioar, in
the province of Eastern Azeroaijan, lran.
Vahid Rufougar and Reza Kahnamouei,
ooth 25, were travelling o] motorc]cle
when the] were stopped o] local agents
of the Ninistr] of 8tate 8ecurit], who
had oeen following them since their
arrival the previous da]. E]ewitnesses
reported that the two men were
savagel] oeaten when it was discovered
that the] each had a cop] of the Biole.
Reza suffered a oroken leg in the
assault. The] were taken into custod]
out released on 21 August.
|8Ah: 0h8|3T|Ah3 8£L£A3£0 F80N P8|30h
0hr|st|aos are rejo|c|og aIter
A|ger|a's |argest Protestaot gro0p
was g|veo oII|c|a| recogo|t|oo by the
goveromeot. 0o 18 J0|y the head oI
the A|ger|ao Protestaot 0h0rch
Assoc|at|oo (£PA) rece|ved a ||ceoce
Irom the N|o|ster oI |oter|or wh|ch
graots a|| oI |ts aII|||ated ch0rches
the r|ght to meet aod worsh|p Iree|y.
The Protestant church in Algeria is
composed mainl] of converts from
lslam and their children, and the
granting of the licence was descrioed
as "an historic da] in Algeria for the
Algerian oelievers in 0hrist" o] a senior
0hristian leader. The EPA, to which the
majorit] of Algerian Protestant churches
oelong, now has the right to rent, ou]
and/or ouild propert] for 0hristian
activities. The new licence cancels out
a police notice issued in Na] that
threatened the permanent closure of all
0hristian places of worship throughout
the countr] that had not oeen
designated for religious purposes.
AL6£8|A: L£6AL
F08 0h080h£3
0o Nooday 29 A0g0st Pastor Vah|k Abraham|ao was re|eased
aIter eod0r|og oear|y a year |o pr|soo. he was arrested oo 4
3eptember 2010, a|oog w|th h|s w|Ie 3oo|a kesh|sh-Avaoes|ao,
aod aoother co0p|e. 3oo|a, Arash kermaojao| aod Arezo0
Teymo0r| were set Iree oo 30 Apr||, aod oII|c|a|s prom|sed that
Vah|k wo0|d be re|eased w|th|o the week, b0t he was kept |o
c0stody Ior ao add|t|ooa| Io0r mooths eveo tho0gh he had beeo
c|eared oI a|| charges.
Pastor Vah|k Abraham|ao |s oow Iree
aIter oear|y a year |o pr|soo |o |rao
A gro0p oI ho0se ch0rch |eaders Irom two remote reg|oos oI 0h|oa were arrested
oo 26 J0|y wheo a0thor|t|es ra|ded a meet|og |o the c|ty oI w0ha|, |ooer Noogo||a.
Following the olast, police discovered vehicles packed with
explosives outside two other churches in Kirkuk and defused the
oomos. Deput] Police 0hief Najor-0eneral Torhan Aodulrahman
said that the latest attacks were "coordinated ... to target
churches at the same time". Rev. Haitham Akram, the leader of
one of the targeted churches, said, "The terrorists want to make
us flee lraq, out the] will fail. we are sta]ing in our countr]."
The attacks came just a month after the opening of the first
church to oe ouilt in lraq since the 2OO8 U8-led invasion.
Hundreds of 0hristians gathered in Kirkuk for its launch, heralding
the new church as a defiant statement against violent attempts to
drive them from their homeland. These attacks have once again
dashed their hopes for peace.
Barnaoas Fund has oeen supporting churches in lraq, including
one in Kirkuk.
|8A0: 0h080h£3 TA86£T£0 |h 00080|hAT£0 ATTA0k3
Tho0saods oI peop|e Irom a ma|o|y
0hr|st|ao etho|c gro0p |o 80rma
(Nyaomar) were Iorced to I|ee the|r
homes aIter v|o|eoce broke o0t
betweeo the 80rmese m|||tary aod
rebe| troops oear the Tap|og 8|ver
by the 0h|oese border |o J0oe.
The violence erupted when a 17-]ear
ceasefire oetween government forces
and the Kachin lndependence
0rganisation (Kl0¦, which controls the
territor], was oroken. Burmese troops
have cleared entire villages o]
threatening violence if the] come
under fire from the Kl0's militar] wing,
the Kachin lndependence Arm].
lum Hong, a villager from central
Kachin, said, "we are afraid the
Burmese soldiers will oe attacking our
village at an] time. we had to leave
ever]thing oehind. 0ur cows, our oxen,
our farmland. Ever]thing. we don't
know when it will oe safe to go oack."
ln August, government troops seized
control of a church in the village of
Katsu. The] planted landmines in a
school]ard and along several main
roads and took over aoandoned
houses. Villagers have oeen suojected
to extortion, torture and looting.
0ver 2O,OOO Kachin people are thought
to have oeen displaced o] the conflict.
Around 1O,OOO of those have fled to
the town of laiza, where the] are oeing
sheltered in cramped conditions in
relief camps. The] are surviving on
meagre rations, rel]ing on donations of
food and medicine from churches and
individuals. Torrential rains during the
monsoon season have created
unsanitar] conditions, making it
difficult to prevent the spread of
disease. The remainder are in
makeshift camps along the 0hinese
oorder or have crossed into 0hina to
seek safet] with relatives.
Nost 0hristians in Burma are
memoers of non-Burman ethnic
minorities, the] are frequentl]
targeted o] the militar], partl] for their
ethnicit] and partl] for their faith. 0ver
9O per cent of the 1.2 million Kachins
are 0hristian.
808NA: 0h8|3T|Ah3 FL££ V|0L£h0£ 8Y N|L|TA8Y
A bomb b|ast r|pped thro0gh the wa|| oI a ch0rch |o k|rk0k,
|rag, oo 2 A0g0st, severe|y damag|og the b0||d|og
An Afghan convert to 0hristianit] was attacked
with ooiling water and acid o] Nuslims at a
centre for as]lum seekers.
"Ali" was targeted o] fellow as]lum seekers at
an immigration centre in horwa] after the]
discovered that he had converted to 0hristianit].
He said, "Two of the Nuslim residents asked
wh] l had not fasted during Ramadan. when l
would not answer, the] oegan to discuss the
matter. 0ne of them said that he knew l was
Nuslim and converted to 0hristianit], and that
the] had to engage in jihad."
0ne of them held Ali while another struck him
on the oack of the head with a pot of ooiling
water, causing him to collapse on the floor. The
water scalded his neck and upper oack,
stripping the skin awa] in places. A third man
then entered Ali's room and oegan to trash it.
Ali was taken to hospital overnight for
treatment, upon his return, he found that the
door handle to his room had oeen covered with
an acidic suostance that causes ourning on
contact. 8taff washed awa] the chemical, out
Ali and other converts to 0hristianit] at the
centre fear further reprisals.
h08wAY: AF6hAh
00hV£8T ATTA0k£0
8Y N03L|N3
A car bomb exp|oded oear a ch0rch |o k|rk0k, |rag, ear|y oo the moro|og oI T0esday 2 A0g0st, severe|y damag|og the
b0||d|og aod aro0od 30 s0rro0od|og homes. The ch0rch |eader, 8ev. |mad Ya|da, was the oo|y persoo |os|de the ch0rch
at the t|me oI the b|ast aod was |oj0red. Tweoty-two other peop|e were wo0oded, |oc|0d|og a oewboro baby, they were
res|deots whose homes |o the predom|oaot|y 0hr|st|ao aod T0rkmeo oe|ghbo0rhood oI 3hater|o were h|t.
ke||ogg's aod NA83
ga|o ha|a| cert|I|cat|oo
"Are Nuslim pra]ers involved in the production
of Kellogg's or NAR8 or an] other products
[the HFA| 'approve'? what does this 'approval'
actuall] mean?"
Kellogg's has received approval from the Halal
Food Authorit] (HFA¦ for its Nanchester,
wrexham and Bremen plants. This means that
the halal logo is now printed on over 8O
Kellogg's cereals and oars. NAR8 is also
certified o] HFA, out so far we have no reports
of its products oeing laoelled.
Unlike halal meat, confectionar] and cereals
do not require an lslamic pra]er to make them
halal. However, HFA licenses companies that
make and provide ingredients o] checking the
manufacture of their additives, colouring and
emulsifiers. lt takes special care to make sure
there are no ethanol, other alcohol or animal
derivatives in an] of the approved suostances
or products.
HFA inspectors also audit the manufacturing
premises, looking particularl] at sanitisation,
the segregation of halal from non-halal
products, and laoelling.
hews |o br|eI
Par||ameotary |og0|ry
to rev|ew Ireedoms
Ior 0hr|st|aos |o 0k
A par||ameotary |og0|ry has beeo
|a0oched |oto the Ireedoms that ex|st
Ior 0hr|st|aos w|th|o 8r|t|sh |aw. The
|og0|ry has beeo |a0oched by
0hr|st|aos |o Par||ameot, ao a||-party
par||ameotary gro0p, to seek c|ar|ty
oo what 0hr|st|aos may aod may oot
do 0oder 8r|t|sh |aw.
lt comes after the Equalit] and Human
Rights 0ommission (EHR0¦ aoandoned its
plans to give 0hristians greater freedom
to follow their oeliefs in the workplace.
0onfusion over the law has arisen out of
recent high-profile court cases involving
0hristians who were penalised as the]
sought to express or live out their faith.
The report will oe compiled to help
0hristians and others understand the
legal position and suggest possiole
The move o] Kellogg's and NAR8 to acquire
halal certification is further evidence of major
manufacturers facilitating sharia requirements.
As companies have to pa] fees for this
certification, 0peration hehemiah is concerned
that the British shopping oasket is increasingl]
contriouting to lslamic agencies.
0perat|oo hehem|ah |s de||ghted to rece|ve Ieedback aod g0est|oos
Irom o0r s0pporters abo0t o0r campa|gos. |o ||ght oI o0r report ear||er
th|s year that some oI 8r|ta|o's best-|oved braods have s|goed 0p Ior
cert|I|cat|oo w|th the ha|a| Food A0thor|ty, we rece|ved the Io||ow|og
eog0|ry Irom a 8aroabas s0pporter |o the |s|e oI Nao:
Nak|og a g|It to yo0r |oca| schoo|
8chools across the United Kingdom are receiving A0T8 resource packs through a project that
enaoles individuals and churches to support schools in the teaching of 0hristianit] as part of
Religious Education at primar] level.
Each pack contains over 7O items for use in the classroom and school liorar], covering Basics of
0hristianit], Biole Reference, 0haracter Development and life and Teachings of Jesus.
Bu]ing a pack is cheaper than purchasing all the items individuall], oecause we have ootained
discounts o] ou]ing in oulk.
wh] not get ]our church or house group to donate a pack to ]our local school as a 0hristmas
gift? To see more information aoout the packs and how ]ou or ]our church can get involved,
please call 01672 564938 or visit www.baroabasI0od.orgloperat|oo_oehem|ahlA0T3.
N|ss|oo 3tatemeot: 0perat|oo hehem|ah |s comm|tted to ma|ota|o|og 0hr|st|ao va|0es oI
Ireedom oI coosc|eoce, speech aod re||g|oo Ior the oext geoerat|oo |o ch0rch aod soc|ety.
The word halal means "permitted" or
"lawful", in contrast to what is foroidden
(haram¦ and it denotes what is allowed under
sharia law. lt is used to refer to food and
other products, including goods such as
clothing and cosmetics and services such as
finance and travel, as well as to oehaviour
and all matters relating to human life.
0perat|oo hehem|ah |s p|eased to report that
oear|y 50,000 peop|e have s|goed o0r pet|t|oo
oppos|og the |mpos|t|oo oI ha|a| prod0cts.
we wo0|d ||ke to thaok a|| those who have
s0pported the campa|go. P|ease pray Ior
0perat|oo hehem|ah as we 0se the pet|t|oo to
cha||eoge goveromeot aod s0permarket
po||c|es oo the |abe|||og oI ha|a| prod0cts aod
the prov|s|oo oI ooo-ha|a| a|teroat|ves.
Jersey Post sorry Ior
reI0s|og to de||ver
"oIIeos|ve" 8|b|e 00s
The ch|eI exec0t|ve oI Jersey Post, the
ma|| de||very serv|ce oo the |argest oI
the 0haooe| |s|aods, has apo|og|sed
aIter |t reI0sed to de||ver a0d|o 00s oI
the 8|b|e to every ho0seho|d.
The 8witch 0n 0ampaign, paid for o]
Jerse] church groups, was created to
celeorate the 4OOth anniversar] of the
King James Biole. 0hurches had united
to carr] out the project, with the goal of
delivering a recording of the 0ospel of
Nark to ever] house on the island.
when the Jerse] Post came to deliver
the 0Ds, an emplo]ee at the post office
rejected them as offensive material.
The 0Ds are now oeing distriouted o]
volunteers, although Jerse] Post said if
an] copies had not oeen delivered the]
would handle them.
„ A8 poster (approx. 8OOx42Omm¦ to
advertise ]our 8uffering 0hurch 8unda]
service or meeting
„ A4 information sheets to highlight the
proolem of homelessness among
0hristians in 8ri lanka, lndia and
„ Pra]er-and-response cards, including a
pra]er for 8uffering 0hurch 8unda] and
a response form, for distrioution to
ever]one in ]our congregation
„ 8ermon outline on John 18.81-88,
"love one another as l have loved ]ou"
(in Barnaoas Aid 8ept/0ct 2O11¦
„ Biole 8tud] on John 18.81-88, "loving
our 0hristian famil]" (in Barnaoas Aid
8ept/0ct 2O11¦
„ "A microcosm of world persecution",
regional profile on 8outh Asia (in
Barnaoas Aid 8ept/0ct 2O11¦
NEW BOOK Is|am |n our M|dst: The cha||enge
to our Chr|st|an her|tage Patr|ck Sookhdeo
The role of religion in puolic life has once
again oecome the suoject of deoate and
controvers], out not much attention has
oeen given to the growing influence of
lslam in the west.
ln this new oook, oased on the prestigious
0. 8. lewis lnstitute lectures delivered in
the United 8tates, Dr Patrick 8ookhdeo will
help ]ou get to grips with the Nuslim
challenge. with special reference to the
United 8tates, he sheds light on the stark
„ Testimon] of a 0hristian man from East Africa
who left a Nuslim oackground of support for
jihad and lslamic terrorism to follow 0hrist (in
Barnaoas Aid 8ept/0ct 2O11¦
„ "Fleeing for their lives - and left homeless",
a focus article aoout the causes and effects
of persecution and homelessness among
0hristians when the] are in the minorit] (in
Barnaoas Aid 8ept/0ct 2O11¦
„ "Brick o] Brick", a project update aoout the
work Barnaoas Fund is doing in lndia, 8ri
lanka and Pakistan to help our homeless
orothers and sisters in those countries (in
Barnaoas Aid 8ept/0ct 2O11¦
„ hew PowerPoint detailing specific cases of
anti-0hristian persecution in lndia
To order thls book, please vlslt www.barnabasfund.orglshop. Alternatlvely, please
oontaot your nearest Barnabas Fund offloe {addresses on baok ooverj. Cheques for the
UK should be made payable to ºBarnabas Books".
differences oetween Nuslim and western
worldviews. He also exposes the plans of
certain Nuslim groups to lslamise America,
and shows how deep their influence runs in
contemporar] societ].
As Nuslims oecome increasingl] assertive
and lslamism grows, Dr 8ookhdeo invites
0hristian and secular leaders to respond to
this major challenge to our foundational
0hristian identit]. will we stand up and oe
counted too?
Th|s year's 30IIer|og 0h0rch 30oday reso0rces Ioc0s oo the 0hr|st|aos oI 3o0th
As|a. we |ov|te yo0r ch0rch or Ie||owsh|p to choose a 30oday |o hovember (or
aoother mooth |o the year |I th|s s0|ts yo0 better) to remember o0r brothers aod
s|sters |o 3o0th As|a as they Iace maoy press0res aod persec0t|oos.
The following resources are availaole to download o] visiting www.baroabasI0od.orglscs.
You can also order the resources free of charge from our online shop or o] contacting ]our
nearest Barnaoas Fund office (addresses on oack cover¦.
|saac P0b||sh|og, casebo0od. 0IIer pr|ce £7.99 |oc|0d|og postage (88P £9.99)
„ DVD "Reouilding 0hristian lives in
8outh Asia". This 4-minute video
highlights the conditions of 0hristians in
8outh Asia, and descrioes what
Barnaoas Fund is doing to help them in
their plight.
A|so |oc|0ded oo the 0V0:
- 8ong o] Barnaoas Fund supporter
8teve 0iles called "western 0hristians
and the suffering 0hurch" and
accompan]ing reflective audio
- PowerPoint presentation to
accompan] the sermon outline (see
- Piano score and l]rics of Barnaoas
Fund supporter 0ordon 0hurch]ard's
song "Pra]er for those in prison"
All the aoove items ma] also oe
downloaded individuall]


"watch yo0r |aog0age!" A commoo say|og, b0t oot 0s0a||y ||oked to how we speak abo0t |s|am, or speak to
N0s||ms abo0t 0hr|st|ao|ty. Yet the |aog0age we 0se Ior these act|v|t|es |s v|ta||y |mportaot. |t expresses o0r
0hr|st|ao wor|dv|ew aod o0r 0oderstaod|og oI the N0s||m a|teroat|ve, aod the s|m||ar|t|es aod d|IIereoces betweeo
them. To speak proper|y abo0t these matters we oeed to 0oderstaod what 0hr|st|ao aod N0s||m words meao, aod
how they may be "heard" |o var|o0s cootexts. we m0st a|so recogo|se the |mpact that o0r cho|ce oI words may
have, aod |o part|c0|ar, how they co0|d 0o|oteot|ooa||y serve to advaoce a N0s||m or |s|am|st ageoda.
we beg|o by coos|der|og how |aog0age cao be |s|am|sed, aod how th|s process |s aIIect|og cootemporary £og||sh.
Islam and language
The Islamising of language
languages are closel] linked to the cultures in which the] were
shaped. The] express those cultures as well as contriouting to
their development.

0ulture creates language and shapes it into a vehicle of
expression and oadge of identit]... The consciousness of a
people, their historical experiences, their social norms - all this
will find adequate expression in the devices of their language.
The languages of Nuslim-majorit] nations, especiall] Araoic, tend
to express the worldview, religious concepts and cultural ideas of
lslamic religion and civilisation.
languages usuall] spread as a result of
political expansion. The political and cultural
domination of one people o] another is
revealed in the massive infiltration of the
latter's language o] that of the former. English
owes much of its present popularit] to the
spread of British colonialism in man] parts of
the world. 8imilarl] the rise of Araoic to the
status of a major world language was linked to the rise of lslam as a
major world religion and its spread across man] regions. Before the
appearance of lslam, Araoic was a minor language used o] a small
numoer of nomadic trioes in the Araoian Peninsula. within a hundred
]ears of the death of Nuhammad in G82, Araoic had oecome the
official language of a world empire with ooundaries stretching from
8pain and horth Africa in the west to lndia and the 0hinese oorders of
0entral Asia in the East.
ln their drive to conquer the world for lslam, the earl] Nuslims
aimed not merel] at the conversion of individuals, out also at
conquest o] militar] might and the imposing of lslamic regimes on
the non-Nuslim majorit]. The idea was that this would graduall]
erode the conquered culture and ooth lslamise and Araoise the
conquered people. This strateg] has oeen fairl] successful over
man] centuries and is evident in the widespread use of Araoic as
the primar] language in the Niddle East and horth Africa as well
as in the large numoer of Araoic loan words in Persian, Turkish
and other languages of lslamised nations.
For example, the Turks were mainl] lslamised as the]
migrated through Persian-speaking regions oefore finall]
settling in Anatolia. The influence of lslam was reflected in the
incorporation of ooth Persian and Araoic loan words into Turkish.
The 0ttoman Turkish language that was used in the 19
included a ver] large numoer of oorrowed Araoic and Persian
words and was written in the Araoic script. lt revealed the
dominance of the lslam that had conquered and converted the
Turks and had thoroughl] lslamised them.
ln the 2O
centur], secular reformers, and especiall] Kemal
Ataturk, launched a project aimed at purif]ing Turkish from
Araoic-lslamic domination. Ataturk ordered that modern Turkish
oe written in the latin script and sought to
purge Turkish of man] Araoic and Persian
words (1928-1984¦. 8ome 7,OOO words
were oanned and replaced. His goal was to
produce a language that was more Turkish
and less Araoic and lslamic. B] replacing
the Araoic with the latin alphaoet, Turke]
turned consciousl] towards the west and
severed a major link with a part of its lslamic
heritage. lt consciousl] cut itself off from its
0ttoman past, culture and value s]stem, as well as from lslam.
However, the emergence of a popular, religiousl] motivated,
political movement in the 199Os has resulted in the reintroduction
of man] lslamic terms into spoken Turkish. lt will oe interesting to
see whether the new governing part], the lslamist AK, will radicall]
re-lslamise the Turkish language.
Persian (Farsi¦ was also "colonised" o] Araoic/lslamic vocaoular]
following the Nuslim conquest of 8assanid Persia. ln his effort to
purif] Persian in the 198Os, Reza 8hah retained its Araoic script
out purged it of man] Araoic loan words. The lslamic Revolution
in lran has undone man] of these reforms and re-imposed the
lslamic/Araoic vocaoular].
The Kurdish nationalist movement has also tried to purif] its
language, 8orani. lt is estimated that this had some 4G7 of loan
words in the 192Os-198Os (mainl] from Araoic and Persian¦, of
which onl] some 4.47 had survived o] the 19GOs.
wael al-Nahdi, "8harqi English - a Proposal for an lslamic English", The 0ranite, 4 0ctooer 2OO9, http.//waelalmahdi.com/sharqi-english-a-proposal-for-an-islamic-
english/ (viewed 17 August 2O11¦.
The languages of Muslim-
majority nations, especially
Arabic, tend to express the
worldview, religious concepts
and cultural ideas of Islamic
religion and civilisation.


The rise of Islamic English
ln the contemporar] world, English has oecome the main
international language. lt is either the first or the second language
of a ver] large proportion of people. English is increasingl] taking
a central role in lslamic communities and in communication
oetween them. This trend is seen ooth in large Nuslim-majorit]
countries such as lndonesia, Pakistan, Bangladesh and Nala]sia
and among Nuslim minorities (for example, in lndia¦. lmportant
English-speaking lslamic minorities have appeared in the U8,
the UK, 0anada, Australia and hew Zealand. English is one of
the official working languages of the 0rganisation of lslamic
0ooperation (0l0¦. 8everal large lslamic countries use English
as their main second language, while man] international lslamic
conferences are conducted in English. English has also oecome the
main language used to spread lslam, and the most livel] lslamic
weosites and forums are written in English. we are thus witnessing
the emergence of an international English-speaking lslamic culture.
8a]]id N. 8]eed, who is helping to drive a project promoting the
lslamisation of all knowledge, has argued for the rapid lslamisation
of English.
8ome Nuslims who use English have developed
versions known as "English for lslamic Purposes" (ElP¦ and "8harqi
[Eastern| English", which lslamise the language in spirit and
vocaoular]. The] contain numerous lslamic terms derived from
Araoic and other lslamic languages, including salat, zakat, jihad,
Allah and hajj. English-speaking Nuslims are thus consciousl]
adding English to the famil] of lslamic languages. 8ome of its
proponents would claim that ElP is not meant to compete with
8tandard English out simpl] serves as a vehicle of modern lslamic
culture, self-expression and deoate.
lt is understandaole that English-
speaking Nuslim populations will
take man] lslamic/Araoic terms
into their English usage. A possiol]
more disturoing development is the
multiplication of such words in the
English used o] western media,
academics, politicians and church
leaders. ln their desire to oe sensitive to other cultures, and
tolerant and respectful to lslam, the] have adopted a host of terms
that are often used without full understanding of their meanings
and implications.
8o, for example, the use of lslamic religious terms such as sharia,
hijao, madrassa, halal and jihad are now in widespread use o]
non-Nuslim, native English speakers. 0ccasionall] Nuslim Araoic
versions of Biolical names are also used, such as lorahim for
Aoraham, Nariam for Nar] and Daoud for David. Nan] English
speakers even make an effort to pronounce Araoic words such as
Allah in what the] think is the authentic Araoic/Nuslim wa].
Language as a tool of Islamisation
8ome commentators oelieve that a resurgent lslam is now renewing
its ancient drive for world dominion, including its reshaping of
non-Nuslim culture and language. The 0l0 is activel] seeking to
restore the glor] and power of lslam around the glooe o] all means
at its disposal. The west is now feeling some of the impact of this
phenomenon in man] areas of societ], including that of language.
0n this view, the increased use of Araoic/lslamic words and
phrases in contemporar] English expresses the growing influence
of lslamic religion and culture in the English-speaking west. lt
encourages users to accept lslamic thought patterns and
definitions of realit], religion and politics and thus makes them
oetter disposed towards the claims of lslam. As a result the] will oe
more inclined to support Nuslim demands for a privileged status,
or even in some cases to convert to lslam.
whilst too much significance should perhaps not oe read into the
adoption of certain terms into English for convenience, it is
important that English-speaking non-Nuslims understand what
these terms mean for Nuslims and how their uncritical or
incautious use can unintentionall] advance an lslamist agenda.
This awareness is required not onl] for Araoic terms, out also for
certain English ones.
“Islamism and Language”

A recent report o] the 0uilliam Foundation (a government-funded,
counter-radicalisation institute led o] Nuslims¦ has highlighted
the potentiall] harmful effect of using certain Nuslim vocaoular]
in English. lts target is not the Araoic and lslamic terms descrioed
aoove, out English phrases such as "the Nuslim world", "lslamic
law" and "lslamophooia". The authors argue that using these
words can strengthen the narratives and
arguments of lslamism.
8o, for example, the report points out
that lslamists oelieve "the Nuslim
world" to oe a monolithic oloc with a
single political and religious agenda.
8ome lslamists put forward the idea
that this single "Nuslim world" is
in a state of religious, spiritual and
political competition with "the west", so as to argue that Nuslims
must oand together to defend the former from the latter, and use
violence if necessar]. The] ma] also use the phrase to support
their view that Nuslims can never reall] oe at home in western
countries, and so to discourage their integration into wider societ].
Use of "the Nuslim world" or "the lslamic world" o] non-Nuslims
can reinforce these ideas.
According to the report, man] Nuslims regard sharia as a wide-
ranging and often contradictor] collection of scholarl] opinions.
But the use of the English phrase "lslamic law" implies that there
is onl] one version of sharia, and lslamists ma] exploit this oelief
to support their argument that this supposed single code can and
should oe enforced as state law. The] present such enforcement
as a oasic lslamic goal, despite the fact that man] non-lslamists
oelieve that sharia is not a single code that can oe legall] enforced
o] a modern state.
8a]]id N. 8]eed, "lslamization of linguistics", American Journal of lslamic 8ocial 8ciences, Vol 8, ho. 1, 198G, p. 88.
wael al-Nahdi, "8harqi English".
0eorge Readings, James Brandon and Richard Phelps, lslamism and language. How Using the wrong words Reinforces lslamist harratives. 0uilliam, 0oncept 8eries 8.
The increased use of Arabic/
Islamic words and phrases in
contemporary English expresses
the growing influence of Islamic
religion and culture in the
English-speaking West.


The term "lslamophooia" has a numoer of different meanings that
make its use ver] proolematic. lt can oe used to refer to hatred
and prejudice against Nuslims, out others appl] it to an] criticism
of lslam or even of lslamism. The report shows that the use of the
term can thus undermine freedom of speech o] confusing criticism
of lslam or the oehaviour of Nuslims with inciting hatred against
individuals on the oasis of their religion. lslamists can exploit this
confusion to argue that their critics are
motivated o] an irrational phooia rather
than o] legitimate concerns aoout
aspects of their ideolog]. hon-lslamists
ma] oe discouraged from criticising
lslamism, making it harder for them to
challenge extremism.
The 0uilliam report includes alternative
phrases that can oe used to avoid
some of the difficulties associated
with phrases such as "the Nuslim world" and "lslamophooia". lt
denies that using these amounts to "political correctness", this is
a practical step towards undermining the worldview and narratives
that underpin lslamist ideolog]. (The chart of undesiraole terms
and their acceptaole alternatives is reproduced oelow.¦
Islam, Christians and language
A further challenge regarding the use of lslamic language is
presented o] the increasing range of 0hristian-Nuslim interactions.
The 0ommon word movement of recent ]ears has illustrated how
the use of lslamic terms in such contexts ma] lead to the suotle
undermining of ke] 0hristian teachings.
ln hovemoer 2OO7, as a response
to a letter sent o] Nuslim leaders
the previous month, "A 0ommon
word Between Us and You", some
evangelical 0hristian theologians at
the Yale 0enter for Faith and 0ulture
puolished a letter that was signed
o] over 8OO evangelical and other
0hristian leaders and came to oe
known as "The Yale 8tatement". ln
their response the 0hristian scholars used a numoer of lslamic
terms, rather than Biolical and 0hristian ones, perhaps in an
effort to estaolish common ground with the Nuslims the] were
addressing. The] also appeared to downpla] aspects of 0hristian
truth that are especiall] proolematic for Nuslims.
Using English phrases such as
“the Muslim world”, “Islamic
law” and “Islamophobia” can
strengthen the narratives and
arguments of Islamism.
00||||am Fo0odat|oo chart oI 0odes|rab|e terms aod acceptab|e a|teroat|ves
0oo't 0se 0o 0se
Nuslim/lslamic world Nuslims around the world
Nuslim-majorit] countries
Nuslim communities worldwide
Nuslims in countries around the world
Nuslim/lslamic countries Nuslim-majorit] countries
Predominantl] Nuslim countries
The Nuslim communit] Nuslim citizens
Nuslim communities
British/American/French Nuslims
0r, when discussing some of the Nuslim citizens of a countr], it ma] oe
more accurate to sa] "some Nuslims" or "man] Nuslims".
lslamic law Their version of sharia as state law
An interpretation of sharia as state law
lt is important to emphasise that lslamists and the governments of countries
like 8audi Araoia are not implementing "lslamic law" out are enforcing their
interpretation of sharia, a diverse and often contradictor] set of religious
guidance, as state law.
lslamophooia Anti-Nuslim prejudice
Anti-Nuslim oigotr]
Anti-Nuslim hatred
Readings, Brandon and Phelps, lslamism and language, p. 1G.


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The Nuslim scholars in their letter respectfull] call Nuhammad
"the Prophet Nuhammad", adding the compulsor] PBUH (Peace
Be Upon Him¦ after ever] mention of his name and placing him
immediatel] after 0od in the opening invocation. The 0hristian
scholars, on the other hand, referred to Jesus onl] as "Jesus
0hrist", as the Nuslim scholars had done. The] also did not
elaoorate this designation with references to His deit] and lordship
or explanations of the distinctivel] 0hristian understanding of His
person and rank. 8o o] using language that did not clearl] assert
the superiorit] of Jesus over Nuhammad, the] failed to counter the
implied Nuslim view of the superiorit] of Nuhammad over Jesus.
There was a similar disparit] in the
treatment of the 0hristian and Nuslim
scriptures. The Nuslim scholars
respectfull] called their scripture "the
Hol] 0ur'an". The 0hristian scholars, on
the other hand, referred simpl] to "the
hew Testament" rather than to "the
Hol] Biole".
The Yale 8tatement also uses the term
"Prophet" to descrioe Nuhammad. For 0hristians who oelieve in
the finalit] of 0od's revelation in 0hrist, then Nuhammad cannot
oe accepted as a prophet, so the application of the term to him is
proolematic. 0f course it need not impl] that he is a true prophet,
since in the Biole even false prophets are sometimes referred
to simpl] as "prophets". But in this specific context, repl]ing to
a Nuslim letter in which the true prophethood of Nuhammad
is assumed, the unqualified use of "prophet" implies (whether
intentionall] or not¦ a similar view of his status. The use of a qualified
or different term (such as "the prophet of lslam" or "the founder of
lslam"¦, on the other hand, would have conve]ed something of the
distinction oetween the 0hristian and Nuslim views.
8ome church leaders and missionaries are also choosing to
use lslamic and Araoic terms in various contexts. For example,
the American evangelical leader Rick warren, when pra]ing at
President 0oama's inauguration, used the lslamic term 'lsa for
Jesus. 8uch usage can olur the distinction oetween 0hristian and
Nuslim teachings and encourage the acceptance of lslam as a
legitimate wa] to 0od.
Contextual Bible translations
8ome missionaries, especiall] those oelonging to the "insider
movement", encourage Nuslim converts to 0hristianit] to remain
within their Nuslim religious framework. ln their Biole translations
the] use a st]le called Nuslim ldiom Translations (NlT¦, in which
phrases such as "8on of 0od" are replaced with other terms (such
as "Nessiah" or "word" or "0od's Beloved"¦ deemed acceptaole
to Nuslims or other phrases that do not communicate the idea of
8onship and avoid referring to 0od as Father. Distinctivel] 0hristian
doctrinal content is thereo] lost, and lslamic concepts of Jesus and
His person suotl] replace 0hristian
concepts. A Jesus compatiole with
lslam is incompatiole with traditional
orthodox 0hristianit].
Noreover, in the Nuslim view, an]
Biolical passages that contradict the
0uran have oeen corrupted o] Jews
and 0hristians and are not valid.
0hristian translations of the Biole that
introduce new terms and phrases not
found in the original texts will onl] confirm Nuslims in their oelief
that 0hristians are deceitful in handling their own scriptures.
we have seen that the careless use of language when speaking
aoout lslam, or speaking aoout 0hristianit] to Nuslims, can have
serious negative consequences. lt can unintentionall] promote an
lslamist agenda, it can disguise the major differences oetween
0hristianit] and lslam, and it can diminish the significance of
the lord Jesus 0hrist in our own e]es and those of our Nuslim
Yet it is not too difficult to "watch our language". Just a oasic
grasp of our own faith, and of the ke] wa]s in which it differs from
lslam, and some understanding of the words and concepts used o]
Nuslims and lslamists, will enaole us to speak the truth in love to
Nuslims and to commend the 0ospel of 0hrist to them. will we rise
to the challenge?
The careless use of language
when speaking about Islam
can diminish the significance
of the Lord Jesus Christ in our
own eyes and those of our
Muslim neighbours.
Thro0gho0t the 0hr|st|ao ceot0r|es,
6od's peop|e have beeo martyred Ior
the|r Ia|th |o 0hr|st. From the ear|y
persec0t|oos by the 8omaos to modero
state persec0t|oo by |s|am|c aod sec0|ar
goveromeots, m||||oos oI o0r brothers
aod s|sters have |a|d dowo the|r ||ves Ior
the|r Lord. |o 8aroabas A|d we oIteo te||
the stor|es oI 0hr|st|aos who have beeo
ca||ed to make th|s 0|t|mate sacr|I|ce |o
o0r owo day.
ln some churches the da] after 0hristmas
is ooserved as an opportunit] to give
thanks for those who have oeen killed for
the hame of 0hrist. 8tephen, whose death
is especiall] rememoered on that da], is
the first recorded 0hristian mart]r. His
stor] tells us much aoout how we should
understand 0hristian mart]rdom, how to
pra] for and support those who ma] have
to endure it, and how to respond to the
lesser trials we ma] face as 0hristians.
Reasons for
ln response to the false charges laid
against him, 8tephen accuses his hearers
of continual resistance to 0od's purposes.
The] are stuooorn and disooedient in their
refusal to hear 0od's word, and their
rejection of it has culminated in their
oetra]al and killing of the Righteous 0ne,
Jesus. 8tephen's accusation provokes
them to anger, which explodes into
murderous rage when he claims to see
Jesus at 0od's right hand in heaven.
B] confessing Jesus as lord, we oring
people who reject Him face to face with
their denial of 0od's call upon their lives.
Even an implied accusation of this kind
can easil] arouse fur], especiall] among
those who passionatel] oelieve that their
lives are actuall] pleasing to 0od. The
Afghan Nuslims who oeheaded a 0hristian
convert earlier this ]ear said as the] killed
him, "All praise oe to our creator almight]
god that he helped and olessed the hol]
warriors ... so that we can implement the
commandment of god on this infidel." And
man] other 0hristians have also oeen
mart]red to defend the honour of religions
and ideologies that the 0ospel threatens
with disrepute.
Responses to
As 8tephen is oeing stoned to death, he
calls upon the lord Jesus. But he does not
call down 0od's judgment on his
persecutors. lnstead, like his lord (luke
28.84¦, he pra]s that 0od will forgive
them, and just as Jesus committed His
spirit into the hands of 0od (luke 28.4G¦,
so 8tephen asks Jesus to receive his spirit.
8tephen's response to his suffering, of love
for his enemies and faith in his lord, has
oeen an example for 0hristians facing
mart]rdom. A Nexican church leader,
Niguel Pro, facing a firing squad in 1927 in
front of press and photographers, said to
his executioners, "Na] 0od have merc] on
]ou. Na] 0od oless ]ou. lord, ]ou know
that l am innocent. with all m] heart l
forgive m] enemies. long live 0hrist the
King!" ln this wa] 0hristians testif] to the
lord's merc], which is offered even to
those who persecute His people, and to His
welcome for His mart]red servants. lt is the
right response not just to mart]rdom, out
also to the more mild kinds of persecution
that an] of us ma] suffer for 0hrist.
Results of martyrdom
ln the aftermath of 8tephen's death, a great
persecution oreaks out against the 0hristians
in Jerusalem. A ]oung man called 8aul goes
to their homes and drags them off to prison,
man] are scattered through neighoouring
regions. But those who are displaced seize
the opportunit] to proclaim the word, leading
to a fruitful 0hristian mission in those areas,
and 8aul himself is later converted and
oecomes Paul, a great evangelist.
Nan] 0hristians are mart]red as part of
wider campaigns of persecution. lf
communities and authorities think the]
have reason to kill an] of 0hrist's disciples,
the] will prooaol] ill-treat others. But
often, as the earl] 0hristian theologian
Tertullian said, the olood of the mart]rs
has oeen the seed of the 0hurch, the
killing of 0hristians has oeen a starting-
point for effective evangelism. 8ometimes
the courage of the mart]rs has itself
inspired others - even their persecutors -
to share their faith.
for the martyrs
8tephen's vision of Jesus in heaven is
proof not onl] of Jesus' exalted status, out
also of 8tephen's own vindication oefore
0od's judgment seat. 8ome 0hristian
mart]rs in our own da] have had the same
assurance of vindication oefore the] were
killed. 0eorge 0rjih, a higerian pastor
oeheaded o] lslamists in 2OO9 for refusing
to convert to lslam, said to a fellow
captive, "lf ]ou survive, tell m] orothers
that l died well, and am living with 0hrist.
And if we all die, we know that we die for
the lord." 0ne e]e-witness said that 0rjih
was singing and pra]ing all through the
ordeal and encouraging the oelievers not
to give up, even unto death.
let us give thanks for the faithfulness of
these orave mart]rs, and let us pra] that
when we are called to face pressure or
persecution for 0hrist, their example ma]
inspire us too.
“‘I see heaven opened’”
– martyrdom for Christ Acts 7:53 – 8:4
Coming soon!
A new through-the-]ear oook with 8GG
stories of 0hristian mart]rs through the
centuries to inspire ]our praise and
pra]er. lncludes Biole verses, pra]ers,
poems and songs. Nore details to follow.
^ cbø||cng|ng ccnccxc
0hristianit] was orought to laos a centur] ago,
out toda] 0hristians numoer onl] some 2-87
of the laotian population of G.4 million.
Buddhism is followed o] around half the
population. A suostantial minorit] practise
traditional religions, which include animism
and ancestor worship, some of their oeliefs
have also oeen aosoroed into Buddhist
practice. 8o the churches comprise a ver]
small minorit] in a culture where the 0hristian
message is alien and unfamiliar.
laos has oeen under 0ommunist rule since
1975, and the government keeps tight control of
the countr]'s political life, limiting freedoms and
suppressing dissent. Ninorities, including
0hristians, are automaticall] suspect as
potential threats to national unit] and harmon].
0hristians are also seen as possiole tools of
foreign interference.
A suosistence agricultural econom] provides
most of the countr]'s emplo]ment. ln recent
]ears the government has lioeralised
economic activit], encouraging investment
and private enterprise, and there has oeen
some significant growth. But this has oeen
limited o] poor infrastructure and proolems
of corruption, and laos remains one of the
least developed countries in the world. The
churches share in this general povert],
which compounds the other formidaole
difficulties that the] face.
ln the cities, some congregations are
dwindling as economic pressures leave
0hristians with less time and mone] to give
to church. Nan] rural churches are losing
memoers who migrate to the cities in
search of a oetter life. ln countr] areas,
pastors often cannot oe supported o] their
congregations oecause funds are simpl]
insufficient, so the pastors have to earn
their living in other wa]s, which divert their
time and energ] from evangelism and
ouilding up the churches. Travel and
medical costs are high, so the geographical
scope of their ministr] ma] oe ver] limited,
or the] ma] have to struggle with long-term
and deoilitating illness.
Although the largest denomination in laos,
the lao Evangelical 0hurch (lE0¦, has
suffered a steep decline in memoership,
overall the churches are enjo]ing a period of
rapid growth. Fruitful evangelism is reported
among different people groups, in various
parts of the countr], and in rural and uroan
areas. 8adl], however, this ver] success
increases the pressures put on 0hristians o]
the authorities.
Sws,|c|cn ønd m|scrwsc
The national government of laos regards
0hristianit] as a western import and a
threat to national unit]. 0fficials condemn it
as an "American religion", and the
government has even declared Protestant
0hristianit] to oe its foremost enem].
0hurch growth is viewed with particular
suspicion as a possiole cause of political
dissent and resistance.
The government's hostilit] to the west, and
to 0hristians, is partl] a product of its
ideolog]. 0ommunist regimes are
traditionall] fearful of counter-revolution
inspired o] western influence and see
followers of supposedl] western religions as
actual or potential agents of hostile regimes.
But the authorities' suspicions are also
rooted in recent political histor]. laos was
heavil] involved in the war in neighoouring
Vietnam in the 19GOs and 197Os, its
0ommunist reoels, who were fighting the
ro]alist government of laos, were allies of
the horth Vietnamese against 8outh Vietnam
and the United 8tates. Around 2GO million
oomos were dropped on the countr],
making it the most oomoed countr] per
head in the world. Nan] of the oomos did
not explode and remain a danger to the
population even now. This tangiole and
lethal legac] links the west and its
perceived allies - including 0hristians -
with aggression and destruction in the mind
of the laotian government. 0hristians who
oelong to minorit] people groups that
co-operated with the U8 during the war are
douol] vulneraole to official hostilit].
The widespread mistrust of 0hristians o] the
authorities is expressed in legal discrimination
The hat|ooa| Assemb|y oI Laos |o the cap|ta|, V|eot|aoe. The Laot|ao goveromeot |mposes
maoy restr|ct|oos aod peoa|t|es oo the co0otry's 0hr|st|aos
s a centur] ago,
l] some 2-87
limited o] poor infrastructure and proolems
of corruption, and laos remains one of the
least developed countries in the world. The
churches share in this general povert],
which compounds the other formidaole
difficulties that the] face.
ln the cities, some congregations are
dwindling as economic pressures leave
ans with less time and mone] to give
rch. Nan] rural churches are losing
rs who migrate to the cities in
f a oetter life. ln countr] areas,
ften cannot oe supported o] their
tions oecause funds are simpl]
nt, so the pastors have to earn
ving in other wa]s, which divert their
nd energ] from evangelism and
up the churches. Travel and
osts are high, so the geographical
their ministr] ma] oe ver] limited,
ma] have to struggle with long-term
oilitating illn
among different people g
parts of the countr], and
areas. 8adl], however, th
increases the pressures put
the authorities.
Sws,|c|cn ønd m|sc
The national government of
0hristianit] as a w
threat to nationa
as an "American reli
government has even de
0hristianit] to oe its foremost
0hurch growth is viewed with particu
suspicion as a possiole cause of political
dissent and resistance.
The government's hostilit] to the west, and
to 0hristians, is partl] a product of its
ideolog]. 0ommunist regimes are
e and see
rn religions as
s of
The Lao Peop|e's 0emocrat|c 8ep0b||c, trad|t|ooa||y koowo as Laos, |s hard gro0od Ior the 6ospe| oI 0hr|st. The ch0rches
operate |o a very test|og cootext, re||g|o0s|y, po||t|ca||y aod ecooom|ca||y. They are ac0te|y m|str0sted by the 0omm0o|st
a0thor|t|es, aod th|s s0sp|c|oo |eads to var|o0s k|ods oI |oto|eraoce, repress|oo aod harassmeot. They s0IIer |ega| peoa|t|es,
st|I||og restr|ct|oos, aod |oca||sed persec0t|oo that |s somet|mes act|ve|y s0pported by the|r Iam|||es aod comm0o|t|es.
against them, severe restrictions on their
activities, and sporadic out sometimes severe
incidents of persecution.
Article 8O of the laotian 0onstitution
provides for freedom of religion, and the law
does not recognise a state religion. But
oecause laos is a traditionall] Buddhist
countr], Buddhism is activel] supported o]
the government. lts rituals and ceremonies
are incorporated into state functions, its
temples receive administrative and financial
assistance, and it is promoted as part of
laos's cultural and spiritual identit]. lt is
generall] (though not entirel]¦ free from the
restrictions faced o] other religious groups.
0hristianit] is one of four religions officiall]
recognised o] the government, out onl]
certain 0hristian denominations are
recognised. The other denominations are
not allowed to appl] for recognition, their
activities are therefore illegal.
This discrimination has not prevented the
flourishing of man] unregistered "house
churches". 0ne lE0 pastor has GO people in
his "official" congregation, out also oversees a
further 2,OOO people in 25 unofficial house
churches, which have oeen growing o]
1O-157 per ]ear. But independent
congregations are sometimes pressured to
join the lE0, and the] experience more
serious restrictions than the official churches.
Article 9 of the 0onstitution discourages all
acts that create divisions among religious
groups and people. The government uses
this clause to justif] placing restrictions on
the activities of religious groups, those
suspected of disrupting the communit], of
causing "social division" or "chaos", such
as unregistered churches, are most likel] to
experience these limitations. The Prime
Ninister's 2OO2 Decree on Religious
Practice (Decree 92¦ defines the
government's role as the final authorit] on
permissiole religious activities, its agenc],
the lao Front for hational 0onstruction
(lFh0¦, is given "the right and dut] to
manage and promote" religious practice.
The decree lists numerous methods that the
government can use to control or interfere
in religious activities, and permission from
the lFh0 is needed for almost ever]thing.
80||d|ogs. The lFh0 has said that,
wherever possiole, churches should not
meet in homes out in ouildings designated
for worship. ln man] local areas the
authorities regard worship in homes as
illegal. However, most 0hristian
communities have oeen unaole to ootain the
permissions required to construct new
ouildings. The] have to appl] at ooth local
and provincial levels, and this cumoersome
process is used o] officials to olock their
requests. lf the] put up a ouilding without
permission, and the authorities hear of it,
the] ma] get into trouole.
worsh|p. 0ongregations in the recognised
churches are kept under surveillance.
0fficials sometimes interfere with worship
services or den] permission for them to oe
held. 8ometimes the] prohioit an] worship at
all in certain villages. Even where it is
permitted, local officials ma] react to church
growth o] asking congregations to tone down
their worship or o] raiding their services.
wat 3| 3aket, the o|dest 80ddh|st temp|e |o V|eot|aoe. 80ddh|sm |s Io||owed by aro0od ha|I the pop0|at|oo oI Laos
Article 8O of the
provides for freedo
does not recognise
oecause laos is a trad
countr], Buddhism is active
the government. lts rituals and
are incorporated into state functio
temples receive administrative and finan
assistance, and it is promoted as part o
laos's cultural and spiritual identit]
enerall] (though not entirel]¦ free fro
trictions faced o] other religious group
hristianit] is one of four religions officiall]
ecognised o] the government, out onl]
rtain 0hristian denominations are
ognised. The other denominations are
allowed to appl] for recognition, their
vities are therefore illegal.
This discrimination has not prevented
g ] flourishing of man
£vaoge||sm. Decree 92 permits
evangelism (though onl] o] lao nationals,
not foreigners¦, out onl] with permission
from the lFh0, and this permission is
never granted. Evangelists ma] oe
harassed or even arrested. ln the villages,
the local 0ommunist leaders control
0hristian activities, and pastors are not
allowed to travel outside their own area
without official permission.
L|terat0re. The government foroids the
printing of Bioles, and special permission
is required to import and distrioute them,
this is not alwa]s given. literature and
teaching materials are occasionall]
confiscated at the oorder and fines
imposed on the 0hristians who are tr]ing
to oring them in.
0utright persecution of 0hristians in laos is
initiated mainl] at local and provincial levels.
8ome officials are either unaware of the
freedoms that 0hristians are supposed to
enjo] o] law or choose to ignore them.
8ome 0hristians oelieve that officials
sometimes stir up trouole for local 0hristians
as a wa] of making a name for themselves
in what is a generall] quiet countr].
0ften, however, the persecution is not
completel] aroitrar], out happens when
the authorities feel that the churches have
challenged or emoarrassed them in some
wa]. The] can oe provoked o] 0hristians
failing to ootain permission for their
activities, or not ooe]ing restrictions, or
simpl] o] churches oecoming too large.
But although such persecution occurs onl]
in pockets, it can still oe intense and orutal,
especiall] in rural areas. ln some places
local officials threaten 0hristians with arrest
or expulsion from their villages. Believers
ma] lose their livestock or their land, see
their children denied an education, or oe
denied access to water and medical care.
8ometimes 0hristians are arrested and
detained on false charges, and in prison
the] can face harsh treatment, including
interrogation, torture and solitar]
confinement. Prisoners have little protection
under the law and ma] oe held for long
periods without trial. These forms of
mistreatment are sometimes used to tr] to
force 0hristians to renounce their faith.
ln some places local people also persecute
0hristians, sometimes in collaooration with
the government. Famil] and social pressure
is put on oelievers to participate in Buddhist
or traditional religious ceremonies. There
have oeen isolated incidents of anti-
0hristian violence and even of mart]rdom.
However, there are also man] local people
who are s]mpathetic to 0hristians and who
even activel] help them, sometimes at great
risk to themselves.
Fwcwrc ,rcs,cccs
There are some signs of positive change in
laos. A new generation of political leaders
is gaining influence, who want the countr]
to conform more closel] to international
standards of human rights and religious
freedom. 8ome reports suggest that
conditions for 0hristians have improved a
little in recent ]ears, at least for some of
those living in uroan areas.
However, the 0ommunist Part] remains in
firm control, and the presidenc] is still in the
hands of the older generation. The process
of economic lioeralisation has not orought
with it an] noticeaole political reform. And
0hristians outside the cities continue to
suffer much as the] have oefore.
Viengkham district
Luang Prabang province
(capital city)
Ta-Oyl district
Saravan province
Hinboun district
Khammouane province
Namtha district
Luang Namtha province
P|ease pray Ior persec0ted 0hr|st|aos
|o Laos, Ior greater Ireedom to
pract|se the|r Ia|th |o peace, aod Ior
protect|oo Irom the|r persec0tors.
6|ve thaoks Ior ch0rch growth there,
pray that th|s w||| coot|o0e, aod that
be||evers w||| staod I|rm aga|ost
attacks Irom the a0thor|t|es aod the|r
|oca| comm0o|t|es.
Fxøm,|cs c4
|n :o||
kbømmcwønc ,rcz|ncc
Pastor wanna and Thao 0hanlai, village
church leaders in the Hinooun district of
Khammouane province, were arrested on 4
Januar] 2O11. 8ince 2OO8 the] had
engaged in fruitful evangelism in their
villages, and Pastor wanna was repeatedl]
summoned to the police station for
interrogation, he was pressured to renounce
his faith and cease his 0hristian activities,
out he refused. The two men were detained
for five months in 2O1O, charged with
leading other people to emorace the
0hristian faith, and on his release Pastor
wanna was warned again to desist.
Following their most recent arrest, the]
have oeen offered their freedom if the] will
sign documents recanting their faith.
Cwøng Vømcbø ,rcz|ncc
Pastor 8eng Aroun and three other
0hristians were arrested at a house church
gathering in the hamtha district of luang
hamtha province on 1O Jul]. The] were
charged with assemoling for worship
without approval, and the local villagers
were ordered to stop worshipping in private
homes. The] have faced persecution since
the conversion of around 4OO residents in
2OO2, and have oeen meeting in homes
since the authorities destro]ed their ouilding
two ]ears ago. Pastor Aroun remains in
custod] at the time of writing.
Cwøng /røoøng ,rcz|ncc
A 0hristian convert, Vong Veu, was also
arrested on 1O Jul], in the Viengkham
district of luang Praoang province. He was
charged with emoracing 0hristianit] and
asked to aoandon his faith in order to prove
his innocence, out he refused. ln Narch an
elder and three other 0hristians in the same
province had oeen arrested, charged with
"spreading foreign religion and eradicating
lao traditional religion". The] were released
after four da]s, out Vong Veu remains in
custod] at the time of writing.
Cøsc Scwd¸: /crsccwc|cn |n
køc|n z|||øgc. Sørøzøn ,rcz|ncc
|o J0|y 2009, o|oe 0hr|st|ao Iam|||es, compr|s|og 53 peop|e, each had ooe oI
the|r p|gs se|zed aod s|a0ghtered by v|||age oII|c|a|s. The oII|c|a|s stated that
the act|oo was |oteoded to p0o|sh the Iam|||es Ior be||ev|og |o the 0hr|st|ao
Ia|th. 3|x days |ater, the v|||age ch|eI aooo0oced at a v|||age meet|og, "Those
who Io||ow the 0hr|st|ao Ia|th are pract|s|og a Iore|go re||g|oo, oot a re||g|oo oI
Laos. we have baooed the 0hr|st|ao Ia|th |o o0r v|||age." he sa|d that those who
pers|sted |o pract|s|og 0hr|st|ao|ty wo0|d "oo |ooger be 0oder the oII|c|a|
prov|s|oo aod protect|oo oI the v|||age".
For months 0hristians in the village endured harassment, threats, detention and further
confiscation. Then in Januar] 2O1O eleven families, including women and children, were
forced from their homes at gunpoint. Their personal oelongings and registration papers
were seized, and the] were told that the] would oe allowed to return onl] if the]
aoandoned their oeliefs. The] were forced to ouild temporar] shelters at the edge of the
jungle and had to survive there for months on poor food and dirt] water. ln Decemoer
another seven families of new converts to 0hristianit] were also driven out. The total
numoer of 0hristians displaced was aoout G5, and one man from the group died.
ln Jul] 2O1O government officials met with the families to discuss their return to the
village. The 0hristians agreed to go oack if five conditions were met, which included
an end to all anti-0hristian persecution. But their terms were rejected o] village
officials, who said that if the authorities moved the displaced 0hristians oack against
the will of the other villagers, the] would shoot ever] returning oeliever. Although the
provincial authorities told the 0hristians the] had the right to worship as the] chose,
the district governor reportedl] stated that he did not allow 0hristianit] in his territor].
ln Narch 2O11 it was reported that village officials were refusing to allow the
0hristians to enter the village to farm their land, and that an area around their
temporar] camp that the] had farmed had oeen destro]ed. The officials instructed
families in the surrounding villages not to help the group, who also lack access to
sanitation facilities and medical treatment. The 0hristians reportedl] oelieved that
these tactics were an attempt to starve them into giving up their faith.
At the time of writing, the 0hristians are still in the jungle, ver] vulneraole to oeing
driven awa], and still looking for a permanent place to settle. 8ome villagers are
s]mpathetic to them and will give them work, and the] ma] oe aole to grow rice on
land near their new settlement. But the] are mainl] living off roots from the jungle, as
the] are mostl] farmers and unaole to hunt.
The s0IIer|ogs oI 0hr|st|aos |o kat|o v|||age |||0strate severa| oI the d|II|c0|t|es
that cao be Iaced by the r0ra| ch0rches oI Laos: host||e comm0o|t|es aod |oca|
oII|c|a|s, |oss oI ||vestock aod homes, eveo depr|vat|oo oI bas|c oecess|t|es.
A 0hr|st|ao home |o a remote area oI Laos. 0hr|st|aos |o
r0ra| reg|oos are part|c0|ar|y v0|oerab|e to persec0t|oo
The s|go oo 0av|d's b|ke paoo|er, aod a
s|m||ar ooe oo h|s b|ke, p0b||c|sed h|s
m|ss|oo aod eogaged peop|e |o
cooversat|oo abo0t 8aroabas F0od
A thousand miles by bike for Barnabas
ln Na] 2O11, David Reid undertook the
gruelling challenge of c]cling from land's
End to John 0'0roats (lE J0'0¦ to raise
mone] for Barnaoas Fund. David (G8¦ is a
recentl] retired senior manager from Dalget]
Ba], Fife, 8cotland. He left land's End, in the
far south-west of England, on 5 Na] and
arrived in John 0'0roats at the tip of 8cotland
on 2O Na].
0av|d had three object|ves |o do|og the tr|p:
„ to take on the challenge of lE J0'0 and to
cover over 1,OOO miles continuousl]
(except for one da] off at home¦, o] oike,
solo and unsupported
„ to raise the profile of Barnaoas Fund
„ to raise as much mone] as possiole to help
persecuted 0hristians through Barnaoas
David achieved all three of his oojectives,
raising just under £6,000 (U8$9,4OO, ¼G,8OO¦
for Barnaoas Fund. He received donations
from people he met along the route, including
one of 44p (all the change a ]oung lad had in
his pocket¦ and another of £5 from a
0anadian guest at a Bed and Breakfast (B&B¦
in weston-8uper-Nare.
he says: "The trip was one not to oe missed
and l had all sorts of little experiences and
incidents en route - some good, some not so
good - especiall] the mechanical drawoacks
and some weather ones. l had man]
conversations with people along the wa] from
those who engaged me in the street and saw
the notices on m] oike which said 'land's
End to John 0'0roats for Barnaoas Fund -
Na] 2O11' and others who spoke to me in
cafes seeing the same message on m]
t-shirts. l can confidentl] sa] that man]
people who had never heard of Barnaoas
now have and indeed man] people happil]
made contrioutions whether 0hristians or not.
l experienced man] acts of kindness from the
B&Bs which greeted me with a hot drink on
arrival to those who happil] did washing for
me. 0ne tearoom in Dartmoor served a hot
drink 'on the house' when the] learned that
the trip was for Barnaoas. when l had
mechanical failures, several oike shops did
repairs for me at cost of parts and were
helpful in other wa]s.
"l experienced all kinds of weather from
oeautiful sunshine to horizontal rain, strong
winds and hail. The most welcome thing at
the end of each da] was a hot shower.
"8ince l guess that it is a little unusual for
someone of m] age (l was G8 in April¦ to do
the trip, particularl] alone and unsupported,
there was some press interest and the good
thing is that the] included in reports m]
donations weosite and that the trip was for
Barnaoas Fund. 0ne person delivered to me a
£2O contrioution having learned of the trip in
the newspaper."
David had a good support network, including
his orother who dealt with the press, helped to
puolicise the trip with churches and was in ver]
regular mooile contact to plot progress, and
tremendous encouragement from numerous
individuals and churches, man] of whom were
pra]ing for a safe trip and then gave heartil] for
Barnaoas. His olog posts can oe read at
Barnaoas Fund is extremel] grateful to David
for undertaking this epic journe] to raise
awareness and funds for our persecuted
orothers and sisters around the world.
0av|d arr|ved at Joho 0'6roats oo 20
Nay. h|s cha||eog|og r|de took 15
cyc||og days aod he ra|sed oear|y
£6,000 Ior 8aroabas F0od
"|s everywhere |o 8r|ta|o 0p or |s |t j0st
me?" 0av|d reached 0r0mochter
s0mm|t oo 18 Nay
3TAT3 F80N 0AV|0'3 T8|P
Total distance covered. 1002 m||es
Average mileage. 67 m||es l day
Average speed. 10.8 to 14.4 mph
Naximum speed. 37.9 mph
At the celeoration of his 9Oth oirthda] in June, Nr 0harles
Davies of llminster, 8omerset, UK, sold one of his oil
paintings for £175 (U8$278, ¼2O1¦. He kindl] donated the
sum received for the painting to Barnaoas Fund.
The oeautiful painting shows John Bun]an, the 17

centur] English 0hristian preacher and author of The
Pilgrim's Progress, oeing visited o] his famil] in prison. ln
light of the suoject, we put the generous donation towards
helping Eritrean 0hristians in prison in Eg]pt, where man]
endure starvation rations, oeatings,
torture, rape and even death.
Barnaoas Fund is helping these
orothers and sisters with food,
clothes, legal representation and
medical needs.
we would like to express our
grateful thanks to Nr Davies for
his donation and his faithful
support over the ]ears.
Birthday sale of Bunyan
painting for Barnabas
Regular gifts allow us to plan ahead knowing that we will have
a stead] income stream to rel] on. lt also helps us respond
quickl] to new or emergenc] requests.
wo0|d yo0 coos|der g|v|og reg0|ar|y to 8aroabas F0od?
lf ]ou would like to set up a regular gift, please complete the
Direct Deoit form on the inside oack cover. lf ]ou are a UK
taxpa]er, don't forget to complete the 0ift Aid Declaration, so
that Barnaoas Fund can reclaim the tax on all of the donations
that ]ou make. This means that ]our
gifts are worth up to 257 more to us
at no extra cost to ]ou.
Regular Giving to Barnabas Fund
Supporting Barnabas
with Christmas cards
Barnaoas Fund have once again partnered with Just 0ards
Direct, a 0hristian organisation that supports the work of
0hristian charities in the developing world. You can
purchase their oeautiful 0hristmas cards o] using the
enclosed form or online at www.j0stcardsd|rect.com.
8impl] select "Barnaoas Fund" on their
weosite at the pa]ment stage and we
will receive 1O7 of the proceeds from
all sales.
Update on British Inheritance Tax
lnheritance tax is currentl] charged at 4O7 of an] part of ]our
estate that exceeds a designated threshold.
However, from April 2O12, if ]ou leave 1O7 or more of ]our estate
to charit], the government will reduce the rate of inheritance tax
from 4O7 to 8G7. This provision will add to the tax oenefits
enjo]ed o] ]our estate as a result of ]our legac].
Please would ]ou consider rememoering Barnaoas Fund in ]our will?
As part of their commitment to the communit], BT has set up
an online fundraising service called N]Donate, to support
people in raising mone] for their favourite charities.
N]Donate is the onl] not-for-profit online fundraising service
that does oot charge a suoscription fee or set-up fee or take
Barnaoas Fund is pleased to announce that we are
registered with N]Donate, making it easier for our
supporters to raise mone] to support the persecuted 0hurch.
N]Donate is free to use for all charities, fundraisers and
donors, and guarantees that 1OO7 of all monies donated go
direct to the charit] (excluding credit/deoit card charges¦.
Find out more at www.bt.comlmydooate.
Barnaoas Fund would like to thank wallington Nissionar]
Auctions for their recent donation of £158 (U8$24O, ¼17G¦, the
proceeds of items sold at a recent auction.
wallington Nissionar] Auctions and horthwood Nissionar]
Auctions sell second-hand items through auction. The proceeds
raised, after expenses, are distriouted to registered UK 0hristian
charities mostl] operating overseas, of which Barnaoas Fund is
one. Donors are aole to nominate the charit] of their choice to
which the proceeds are to oe sent. For more information, visit
www.wa|||ogtoom|ss|ooary.org.0k or www.oma0ct|oos.org.0k.
"Do not store up for ]ourselves treasures on earth, where moth and
rust destro], and where thieves oreak in and steal. But store up for
]ourselves treasures in heaven, where moth and rust do not destro],
and where thieves do not oreak in and steal. For where ]our treasure
is, there ]our heart will oe also." (Natthew G.19-21, hlV¦
Barnabas receives auctions proceeds
If you kill me, I still will never stop. If you don’t like it, I am ready to go back
to jail. Do not think I will leave my faith, because Christianity is my life.
“ [Life as a Christian in Iraqi Kurdistan] is very
hard,” Jamal told the interviewer. “ You
cannot talk about [your faith] and it is not
easy. It is very dangerous. Anything can
happen. They will try to kill you if they can.”
Jamal’ s life changed radically in 1993 after
a Kurdish man whose home he was visiting
gave him a Bible. The man asked him to
read it and become his friend, but after
Jamal left he did not read the Bible or visit
the man again.
One night, he heard a voice telling him to
read the Bible he had received. It was very
hot, there was no electricity to work the
lights, and security outside was bad, but he
started reading John chapter 1 by
candlelight. “ Though I did not understand
anything,” he remembers, “ I felt comfortable
after I read the words. Strangely, I felt that
someone was washing my head and body. It
felt like surgery.”
That night and every night afterwards for
several months he read the Bible, sometimes
until dawn. Then he saw Jesus an a dream,
and his whole life was changed. A Christian
friend introduced him to a pastor. Years of
solid grounding in his faith followed, as the
pastor discipled and taught him from the Bible
twice a week, until God gave him a vision to
build a new Kurdish church.
In 1996 the Kurdistan Regional Government
summoned him enquiring why he had left
Islam. He told them, “ I choose to go a good
way, to go to Christianity. God has chosen me
to follow Him. I have no choice but to follow
Christ.” Angered, the officials jailed him for
five days, threatening that they would “ hurt”
him if he did not leave his newfound faith in
Christ. Eventually they let him go, even though
he told them he would stay faithful.
Another round of threats, intimidation and
imprisonment followed in 1997. His captors
insisted that he must leave his faith, that he
was “ dangerous” and would be killed. After
three days in jail, they asked him, “ What do
we have to do to make you stop?” Jamal
answered, “ If you kill me, I still will never stop.
If you don’ t like it, I am ready to go back to jail.
Do not think I will leave my faith, because
Christianity is my life.”
In 2002 an informant from the government of
Iraq ordered another man to spy on Jamal
instructing him to “ kill Jamal in Duhok” .
The man tried to shoot Jamal three times,
but each time the gun jammed, even
though it worked at other times. When
Jamal found out about this, he chose not
to press charges, “ because Jesus forgave
those who killed him” .
Again, the government put him in jail for
seven days in 2007 because he had been
a Muslim and had become a Christian. The
judge ordered him to stop trying to convert
people because he was creating big
problems between Christians and Muslims.
Jamal replied, “ I can’ t stop and I won’ t
stop preaching to others because this is
what I have to do as a Christian pastor.”
Despite all these harrowing experiences
Jamal concluded with these brave and
inspiring words, “ I can find no reason why
I should stop preaching the gospel.”
Give praise for Pastor Jamal’ s fervour
and pray that his life will be spared
once again.
Kurdi sh Past or Jamal was
ki dnapped by mi l i t ant s i n
Jul y i n nort hern Iraq. Not hi ng
has been heard of hi m si nce
(at t he t i me of wri t i ng).
Jamal was very act i ve i n
shari ng hi s f ai t h wi t h
musl i ms. Fi ve days bef ore
hi s abduct i on he gave an
i nt ervi ew i n whi ch he t ol d
how he had been j ai l ed many
t i mes by t he Kurdi sh
aut hori t i es as t hey t ri ed t o
put pressure on hi m t o ret urn
t o Isl am, t he f ai t h i nt o whi ch
he was born.
Kurdish Christians meet together for a bible study (Source: Arab vision)
Yes, l vouíd ííke to heíp the persecuted Church
Here is my gift of ______________________
Please use my gift for

Wherever the need is greatest (General Fundj

Other ___________________________________________*

l enclose a cheque/voucher payable to °Barnabas Fund".

Please debit my



American Express
Maestro CAF card /other charity card

Maestro issue number

or issue date
Expiry date
/ Signature

I do not requ|re an acknow|edgement of th|s g|ft.

I wou|d ||ke to g|ve regu|ar|y through my bank. P|ease send me
the appropr|ate form. (UK supporters may use the D|rect Deb|t
form be|ow.|
A|ternat|ve G|ft Card To make an alternative gift for a loved one, please
contact your national Barnabas office.
DIRECT DEBIT for UK supporters who wou|d ||ke to g|ve regu|ar|y
I/We want to br|ng hope and a|d to the persecuted Church by a regu|ar g|ft, to be used
where it is most needed (General Fundj or for ________________________________*(give reference number of project to be supportedj
G|ft A|d Dec|arat|on (Aoo||cao|e to UK tax oaye|s on|yI
l authorise Barnabas Fund, registered charity no. 1092935, to treat all
donations l have made since 6 April 2007 and all subsequent donations
as Gift Aid donations until l notify you otherwise.
Signature ______________________________________ Date ____________
/f yo0 |ave o|ev|o0s|y s|gned a G|ft A|d Dec|a|at|on fo| Ba|naoas F0nd, yo0 do not need
to s|gn aga|n. 7o q0a||fy fo| G|ft A|d, w|at yo0 oay |n |ncome tax o| cao|ta| ga|ns tax m0st
at |east eq0a| t|e amo0nt of tax |ec|a|med on donat|ons to |eg|ste|ed c|a||t|es |n t|e tax
yea|. P|ease |nfo|m 0s |f yo0 c|ange yo0| name o| add|ess o| stoo oay|ng tax.
Name (M|,M|s,M|ss,Ms,Rev,D|I
Postcode Telephone
Please return this form to Barnabas Fund at your national office or to the UK office.
Addresses are on the back cover. Barnabas Fund will not give your address or email
to anyone else.
Phone 0800 587 4006 or visit our website at www.barnabasfund.org to make a
credit card donation. From outside UK phone +44 1672 565031.
Registered Charity number 1092935 Company registered in England number 4029536
*lf the project chosen is sufficiently funded, we reserve the right to use designated gifts either for
another project of a similar type or for another project in the same country.
Supporters |n Germany: please turn to back cover for how to send gifts to
Barnabas Fund. Mag 11/11
A8 poster
"0hristians in 8outh Asia"
Pra]er-and-response card
P|ease send the fo||ow|ng resources (|nd|cate quant|ty requ|red|:
´/f t|e o|o|ect c|osen |s s0ff|c|ent|y f0nded, we |ese|ve t|e ||g|t to 0se des|gnated g|fts e|t|e| fo| anot|e| o|o|ect of a s|m||a| tyoe o| fo| anot|e| o|o|ect |n t|e same co0nt|y.
Name (M|,M|s,M|ss,Ms,Rev,D|I

l would like to give a regular gift of £__________________________________
(amount in wordsj __________________________________________________
Starting on 1st / 11th / 21st _________________ and then every
month/quarter/year (delete as applicablej until further notice.
This Direct Debit is a new one / in addition to / replaces an earlier Standing
Order / Direct Debit in favour of Barnabas Fund. (delete as applicablej.
This Guarantee is offered by all Banks and Building Societies that accept instructions to pay Direct Debits.
lf there are any changes to the amount, date or frequency of your Direct Debit Barnabas Fund will notify you 14 days in advance of your account being debited or as
otherwise agreed.
lf you request Barnabas Fund to collect a payment, confirmation of the amount and date will be given to you at the time of the request.
lf an error is made in the payment of your Direct Debit by Barnabas Fund or your bank or building society, you are guaranteed a full and immediate refund of the amount
paid from from your bank or building society.
lf 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
confirmation may be required. Please also notify us.
Instruct|on to your bank or bu||d|ng soc|ety to pay by D|rect Deb|t
Please fill in the whole form including official use box using a ball point
pen and send it to: Barnabas Fund, 9 Priory Row, Coventry Cv1 5EX
Service User Number
2 5 3 6 4 5
Reference (Barnabas Fund to completej Name and fu|| posta| address of your bank or bu||d|ng soc|ety
Name(s| of account ho|der(s|
Bank/bu||d|ng soc|ety account number Branch sort code S|gnature(s|
Instruct|on to your bank or bu||d|ng soc|ety: Please pay Barnabas Fund
Direct Debits from the account detailed in this instruction subject to the
safeguards assured to by the Direct Debit Guarantee. l understand that this
instruction may remain with Barnabas Fund and, if so, details will be
passed electronically to my bank/building society. DD18
Mag 11/11
Mag 11/11
808 2O11-2O12 DVD and
PowerPoint presentation
0opies of the 808 edition of
Barnaoas Aid (8ept/0ct 2O11¦
Suffering Church Sunday Resources – order now!
"love one another as l have loved ]ou" (John 18.81-88¦
How to F|nd Üs
You ma] contact Barnaoas Fund at the following addresses.
UK (for general mailing queries¦
9 Prior] Row, 0oventr] 0V1 5EX
Te|ephooe O24 7G28 1928 Fax O24 7G88 4718
From outs|de the UK
Te|ephooe +44 24 7G28 1928 Fax +44 24 7G88 4718
£ma|| info@oarnaoasfund.org
Registered charit] numoer 1O92985
0ompan] registered in England numoer 4O2958G
For a list of all trustees, please contact Barnaoas Fund UK at the 0oventr] address aoove.
Postal 8uite 1O7, 28G H]perdome, loganholme 0lD 4129
Te|ephooe (O7¦ 88OG 1O7G or 18OO 8G5 799
Fax (O7¦ 88OG 4O7G £ma|| ofaustralia@oarnaoasfund.org
0erman supporters ma] send gifts for Barnaoas Fund via Hilfe für Brüder who will
provide ]ou with a tax-deductiole receipt. Please mention that the donation is for "8P0
2O Barnaoas Fund". lf ]ou would like ]our donation to go to a specific project of
Barnaoas Fund, please inform the Barnaoas Fund office in Pewse], UK.
Acco0ot ho|der: Hilfe für Brüder e.V.
Acco0ot o0mber: 415 GOO 8aok: Evang. Kreditgenossenschaft 8tuttgart
8aokcode (8LI): 52O GO4 1O
© Barnaoas Fund 2O11. For permission to reproduce articles from this magazine, please
contact the lnternational Headquarters address aoove.
The paper used is produced using wood fiore at a mill that has oeen awarded the l8014OO1
certificate for environmental management.
le Jardin, la Rue A Don, 0rouville, Jerse], 0hannel lslands JE8 90B
Te|ephooe 7OOGOO Fax 7OOGO1 £ma|| ofjerse]@oarnaoasfund.org
New Zea|and
P0 Box 27 GO18, Nanukau 0it], Auckland, 2241
Te|ephooe (O9¦ 28O 4885 or O8OO OO8 8O5
£ma|| office@oarnaoasfund.org.nz
G781 0urran 8t, Nclean, VA 221O1
Te|ephooe (7O8¦ 288-1G81 or toll-free 1-8GG-98G-2525
Fax (7O8¦ 288-1G82 £ma|| usa@oarnaoasaid.org
Internat|ona| Headquarters
The 0ld Rector], River 8treet, Pewse],
wiltshire 8h9 5DB, UK
Te|ephooe O1G72 5G4988
Fax O1G72 5G5O8O
From outside UK.
Te|ephooe +44 1G72 5G4988
Fax +44 1G72 5G5O8O
£ma|| info@oarnaoasfund.org
To dooate by cred|t card, p|ease v|s|t the webs|te
or phooe 0800 587 4006 (Irom o0ts|de the 0k phooe +44 1672 565031).
EDUQDEDVDLG the magaz|ne of Barnabas Fund
£xec0t|ve £d|tor 8teve 0arter
P0b||shed by 8aroabas F0od The 0ld Rector], River 8treet, Pewse], wiltshire 8h9
5DB, UK Te|ephooe O1G72 5G4988 Fax O1G72 5G5O8O
From outside UK. Te|ephooe +44 1G72 5G4988 Fax +44 1G72 5G5O8O
£ma|| info@oarnaoasfund.org
Free resources for ]our church's 8uffering 0hurch 8unda]
service are now availaole. You can download them from
our weosite (www.oarnaoasfund.org/scs¦. You can also
order them from our online shop or o] contacting ]our
nearest Barnaoas office (addresses oelow¦.
0V0 "8eb0||d|og 0hr|st|ao L|ves |o 3o0th As|a".
A|so coota|os oew soogs, s||deshow
aod PowerPo|ot preseotat|oo
0ards |oc|0d|og a prayer aod a respoose
Iorm Ior everyooe |o yo0r ch0rch
A3 poster to advert|se
yo0r serv|ce or meet|og
Q A4 information sheets
Q 8ermon outline
Q Biole stud]
Q Testimon]
Q Articles
Q Project update
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