ISIS and the Gospel

WARNING: Links in this post may lead to GRAPHIC CONTENT!

Abu Maryam al-Faransi left France to join ISIS.

Abu Maryam al-Faransi left France to join ISIS.

The news coming from the Islamic State is, at best, unsettling. As a result of effective recruiting, foreign fighters from both Muslim countries and the West are swelling the ranks of the ISIS army (see here, here, and here). In addition to the West’s apparent failure in turning certain of their citizens away from jihadi ideology, or western nations’ apparent failure to prevent these same people from making their way to Syria to join the battle, several elements of the ISIS jihad story lead observers to conclude that the situation in Syria/Iraq is hopeless. Two of those elements are martyrdom and brutality.

Martyrdom: A Desire to Die

“We love dying for God as much as you love life.” ISIS fighter, Rabie Shehada

That they are likely to be killed in the battle to expand the boundaries of the Islamic State doesn’t seem to dissuade the recruits. In fact, the prospect of dying as a martyr for Allah seems to be a draw (see here, here, and here). Targeting this element of jihadi ideology – the desire to die for the cause – recruiters are using social media to publish photos of many of their soldiers who died with smiles on their faces (see here, here, and here), which suggests they died happy martyrs.

With every new conflict comes imaginative new methods to recruit fighters and soldiers on all sides. While the US Military uses high budget television adverts or internet campaigns designed to show off the superiority of their forces, the propaganda wing of the Islamic State has taken to posting and sharing pictures and videos of dying and dead “martyrs”, all smiling. najemoi.com

 Brutality: Glorifying and Defending a Way of Life

The brutality of ISIS – which includes, among other things, hanging captives from their feet, repeated mock executions, extra-judicial mass executions, rape, sexual and physical enslavement, beheading, and the public parading of heads and decapitated bodies – has been widely reported by released hostages (see here, here, and here) and/or confirmed by video, photos, and commentary released through ISIS channels (see here, here, and here).

ISIS has successfully utilized the brutality of their movement to recruit the discontent or wandering souls (both males and females) who seek purpose and meaning in life (see here, here, and video here).

“For many people who are lacking a strong sense of identity and purpose, their violent radical global narrative provides easy answers and solutions: it can be very powerful message for people who are looking for answers,” … “Their online material shows capturing territory, establishing states, beheading enemies: they show that they are the sexiest jihadi group on the block.” Matthew Levitt, Washington Institute for Near East Policy.

Not only has brutality been an effective recruiting tool for ISIS, it is also intended to bring into submission those whom ISIS deems to be enemies. In the Islamic State, submission takes different forms: forced conversion to Islam, evacuation to safer locations (see here and here), or paying a security/protection tax.

Those who are concerned that the gospel be effectively taken to all, have to wonder if it is possible to get the gospel to people within ISIS. And, even if one succeeded in getting it there, is it possible for a person that glories in beheading aid workers, a person that appears to glory in evil, to believe the gospel? My answer: There is hope. Even ISIS fighters and their brides can be reached with the gospel.

Below, I offer two lines of evidence that give me gospel hope for those who are engaged in this type of jihad with ISIS or any other group that seems too radical to be redeemed; one is biblical, the other is research based.

Biblical Evidence: ISIS Fighters Can Be Saved

The first source of hope is Paul’s inclusion of the “Scythian” in Colossians 3:11 (ESV): “Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all.” In this verse Paul provides a list of four pairs of identities that are not to be given preference in Christ: Greek and Jew, circumcised and uncircumcised, barbarian and Scythian, and slave and free. Although it isn’t Paul’s primary point, his use of each of these pairs suggests that people from each background or identity can be found within the faith community.

To be clear: I’m not making the argument that ISIS is a descendent movement or ideology of the Scythians. I am suggesting the extreme cruelty of both groups, which some think reflects an unredeemable spirit, is similar. For example, Yamauchi (Biblical Archaeologist 46:2, p. 98) provides a description of the Scythians, which compares to the actions of ISIS today:

“[The Scythians’] reputation for ferocity, their scalping of captives, and their other barbarous customs made their name synonymous with savagery down into the Christian era…”

According to Encyclopedia Britannica:

The Scythian army was made up of freemen who received no wage other than food and clothing but who could share in booty on presentation of the head of a slain enemy.

Again, I am not saying the Scythians are ISIS; I am recognizing their similarities and suggesting that if members of one group can be reached for Christ, we should have hope for members of a very similar group.

The next line of evidence illustrates that committed jihadis can be converted to Christ.

Research Evidence: Radical Muslims Can Be Saved

In my doctoral research (PhD, University of Pretoria), I interviewed twenty-four Palestinians who had left Islam for Christ. Respondent Four is evidence that a radical Muslim can meet Jesus Christ. Read his testimony summary here.

“He [Respondent Four] was satisfied with his life as a Muslim. In fact, after returning from a lengthy stint working in the Arabian Gulf, he was involved in a religiously motivated political group that he described as actively seeking the establishment of a truly Muslim nation beginning in all of the land between the Jordan River and the Mediterranean [i.e., modern Israel, the West Bank, and Gaza] and spreading throughout the region.”

ISIS isn’t a new idea. In fact, there have been a number of groups in the region who have espoused a similar ideology; the distinction simply being one of nuance or opportunity, not kind.

Lessons Learned

Below are some lessons that can be learned from Respondent Four’s testimony:

1. This testimony is an example of how God uses crisis to draw people to himself, even radical Muslims. Therefore, Christians should seek to help Muslims who are in crisis.

2. This testimony is an example of how a medical need was the catalyst for a radical Muslim to meet Christians who loved him enough to tell him about Jesus. Therefore, Christians should seek opportunities to provide medical aid when possible. Here is an example of Christians providing medical aid.

3. This testimony is an example of how Christians maintained a Christian identity and took the risk to share the gospel with a radical Muslim. Therefore, it is important for Christians to risk sharing the gospel with Muslims.

4. This testimony is an example of how the Holy Spirit uses Scripture to draw radical Muslims. Therefore, Christians should:
a. be intentional in seeking opportunities to share God’s word with Muslims.
b. encourage Muslims to read the Bible for themselves.
c. be patient and forgiving when a Muslim becomes angry and argumentative while resisting God’s Word.

5. This testimony is an example of how it’s possible to engage a radical Muslim for the gospel outside the battle zone. Therefore, in the case of ISIS, Christians should seek opportunities to engage potential radical Muslims who may be considering going to the Islamic State. Although it’s not impossible for a member of ISIS to come to faith within the Islamic State, it is no doubt more challenging to access the gospel there.

Palestinian Muslims Coming to Christ, Story #4

This excerpt from my dissertation is the conversion-story summary of Respondent Four, a male from Nablus. Feel free to interact in the comments or download my dissertation as a free PDF!

The following is ©2014 University of Pretoria and Craig Dunning, and if used elsewhere, should be cited as:

Dunning, CA (2014) Palestinian Muslims converting to Christianity: effective evangelistic methods in the West Bank. Pretoria, South Africa: University of Pretoria, PhD thesis, pp. 309-316.

Respondent Four – male – Nablus

Respondent Four was raised in an observant Muslim home. As an adult he avoided pork and alcohol, faithfully prayed five times per day and observed Ramadan. He was satisfied with his life as a Muslim. In fact, after returning from a lengthy stint working in the Arabian Gulf, he was involved in a religiously motivated political group that he described as actively seeking the establishment of a truly Muslim nation beginning in all of the land between the Jordan River and the Mediterranean [i.e., modern Israel, the West Bank, and Gaza] and spreading throughout the region.

Since there was no work available when he returned from the Gulf, the respondent depended on aid from organizations like the UN to survive for more than two years. This lack of work gave him a lot of free time, so in addition to his political activities and daily prayer ritual, he had plenty of time to participate in a Qur’an study group, which, in his estimation, made him “a better Muslim, a stronger Muslim, and a Muslim more determined to see the end of Israel and the establishment of a truly Muslim nation.”

The respondent’s introduction to the gospel was the result of what appeared to be a chance encounter. He was perfectly satisfied with his life as a Muslim. His wife and kids were happily involved in the Muslim community. He was satisfied with his political activities, and though he was still having difficulties providing for his family, the lack of work afforded him the opportunity to continue in the Qur’an study. Life was good, except for one thing: His young daughter had a serious eye problem that medicine could not fix; she needed surgery.

About five years after returning from the Gulf, a Muslim friend told the respondent that he had recently met some Christian men from Jerusalem who work for an eye hospital, and suggested that they could probably get the respondent’s daughter the surgery she needed. Though he desperately wanted his daughter’s eye problem to be repaired, he was adamant that he did not want and would not allow the Christian men to help. So, he refused to see them.

A week later, the respondent, once again, saw the man who had suggested getting help from the Christian men who were visiting their area and distributing care packages to the needy. The respondent was still adamant: “No help from Christians!” he shouted.

The next night, the respondent began to experience a series of dreams or voices in the night. The respondent was not certain how to label the events, except to say that he never saw anything; he only heard a voice. This happened on three consecutive nights, and then once more a few days later.

The first night, he clearly heard in Arabic the words, “Your life is wrong.” The voice woke him and he was quite unsettled, wondering what was wrong with his life. He woke his wife and after telling her about the voice, asked how his life might be wrong. She assured the respondent that everything was okay because they were “100% observant Muslims.”

The next day, he spent the morning thinking about the meaning of the message. The only thing he could think of was that it was a sign from Allah that it was time to start the uprising against Israel that his political group had been planning. Without revealing anything about the voice, he contacted his immediate supervisor, who lived abroad, to see if it was time to implement their plans. Thinking he had solved the riddle, the respondent was quite surprised when his supervisor did not hesitate to say that it was not time. The supervisor’s answer caused the respondent’s day to be very long; he could not think about anything but the words he had heard the previous night and what they meant.

Before going to bed that night, still confused about the words he had heard, the respondent went to the mosque and prayed that he could become a soldier for Allah. In the night, he was awakened once again by the voice for the second time with a similar, but more emphatic message: “Your life is wrong, very wrong. I need you as a leader; many will follow you.” Again, he woke his wife and asked her what was wrong in his life and how he could improve, but she had no answer. The question plagued him throughout the following day, but he did not know the answer.

The next night, the third in a row, the same voice spoke again: “I need you somewhere else.” He did not understand what this meant, but did not bother to wake his wife again.

After three consecutive nights of hearing the voice and not understanding the message, he happened to see the man who had recommended that the respondent seek medical help for his daughter from the Christians. For some reason, he felt differently about it this time, and told the man to have them come visit.

A few days later, three men came to visit the respondent and his daughter. Unknown to the respondent at the time, one of the men was a MBB, the other two were evangelical Christians, one Palestinian, the other American. During the visit, the men told him that they were not connected to the eye hospital in Jerusalem, but that they would do their best to try to find help from someone who was connected.

Before leaving, they also gave the respondent a tract with the following headline: “John 14:6 – I am the way, the truth, and the life, no man can come to the Father but by me.” He did not read beyond the headline, thanked the men for coming and led them to the door. He was not interested in the tract, but he thought it was appropriate to give it some attention in the presence of the men who were going to help get his daughter’s eyes repaired.

In the night, he was awakened the fourth and final time by the same voice, which said, “This is the explanation of the voice.” The message was short, but caused a different reaction than the previous three because he understood it to reference the Christian tract he had received. Tears flowed down his face as he woke his wife to tell her what had happened. Certain that he would find something important inside the tract, he asked his wife to come read it with him.

He read the tract to her and said, “I know it’s supposed to be the explanation of the voice, but I still don’t understand the meaning.” Since the information in the tract came from the New Testament, his wife encouraged him to call the men and ask for a Bible, so that he could read more to try to better understand the tract’s meaning. He followed her suggestion, and within a day, the men had returned with a Bible.

The respondent began to read the Bible side by side with Qur’an, intending to disprove the Bible. Since the tract included a verse from John’s gospel, he initially thought he should read that first. However, he decided to read from the beginning. After reading one chapter, he concluded that “Genesis was just a storybook” and he pushed it aside. He happily returned to the Qur’an for a day. However, the next day, he felt compelled to try reading the Bible again and he began reading in Genesis chapter two this time.

The story of Adam and Eve caught his attention because God spoke to them. Since he still had no steady work, he had time to read the Bible and attend the mosque. No one, except his wife and children, knew he was reading the Bible. He certainly did not tell the men at the mosque. He was also captivated by the story of Abraham, particularly the land promise that Abraham received. As he finished Genesis and continued reading the Old Testament, he expanded his reading to include Matthew’s gospel. For some reason he could not bring himself to read John.

Certain that the New Testament had errors, he was determined to find them and make notes to show the men from Jerusalem why they were wrong to be Christians. When the men returned to visit, he presented his list, and was disappointed when they calmly explained why the perceived errors were not actually errors. He was also disappointed when the explanations were clear and persuasive. The disappointment turned to anger when one of the men began to speak of Jesus as the Son of God. That was totally unacceptable and the respondent evicted the men from his home, forbidding them to ever return.

In spite of his anger with the Christian men, he continued reading the New Testament. Still wanting to prove it wrong, he read Matthew’s gospel again. This time, though, he started to have a sense that something was wrong in the mosque. The words of Jesus in Matthew were quite different than the words he regularly heard in the mosque. For example, Jesus said, “love your enemy and pray for those who persecute you” [Mt 5:44]. The sheik continually encouraged his listeners to “destroy the enemy.” This contrast was hard to manage. On the one hand, the respondent had great admiration for the sheik. On the other, Islam believes Jesus is a prophet. “That means,” according to the respondent, that “Jesus has a higher status than the sheik, and should be listened to more than the sheik.” However, it was not so easy to dismiss the words of the sheik because of their personal relationship as well as the sheik’s status in the community.

Another indicator that something was wrong in the mosque was the message of James 1:27, which describes pure religion as caring for widows and orphans. That was in contrast to his own experience of watching his sister, a widow, being neglected by other Muslims.

These two things – Matthew’s gospel and James 1:27 – were drawing the respondent toward Christianity, but that was such a discouraging idea that he thought he should continue reading the New Testament in order to find the errors so that he could dismiss the whole thing.

The respondent said the most difficult barrier to becoming a Christian was “the idea of Jesus being God’s Son.” However, that problem began to subside as the respondent read Genesis 22 and considered the story of Abraham being willing to sacrifice his son. This was the first time the respondent thought as a human and not just as a Muslim. Prior to this, everything had been considered through the filter of being a Muslim. Now, he could simply read the story as a person, a human. And suddenly, the story of God sending His only Son to die on the cross was a story of hope and not of blasphemy.

At this point, the respondent called the Christian men he had previously evicted and told them that he felt like he was “about 70% Christian” and that he wanted them to come to his home again. They were happy to resume their visits, and with each Bible study the respondent gained more joy and peace. However, he still remained somewhat conflicted about where he seemed to be heading, which contradicted everything he had been taught and believed in the past.

The men eventually began to pray with the family, which was quite disturbing for them. In fact, the respondent’s son warned that the family would “turn to monkeys” if they continued praying like Christians. This sentiment reflected the feelings of most of the family.

One mitigating factor, though, was the behavior of these Christian men who had been visiting their home. They were consistently kind, patient and forgiving toward others. Additionally, the Christians were helpful toward the needy; in this case, they were helpful in getting eye surgery for the youngest daughter of this family.

The respondent’s daughter’s successful eye surgery notwithstanding, the respondent still felt an obligation to Islam and the Qur’an, so he initiated a personal daily Qur’an study with the sheik. In hindsight, he thought his motivation for these studies was less to re-affirm his prior belief in Islam but more to confirm the rightness of Christianity.

In these studies, he began asking the sheik about Christianity. In the respondent’s estimation, the sheik was unable to satisfactorily answer any of his questions. For example, the sheik could not explain why the church was still present so long after the establishment of Islam. He could not explain why the gospel is wrong. Neither could the sheik explain why the ostensibly Islamic Palestinian government recognized Christian weddings or allowed Palestinians to use a Bible. While each unsatisfactory answer seemed to solidify the respondent’s thoughts about believing in Jesus, one of the sheik’s answers was very unsettling. “Can a Muslim who believes in the New Testament go to heaven?” the respondent asked. Emphatically and without hesitation, the sheik angrily shouted, “No! No Muslim who believes in the Christians’ book or the Jews’ book can go to heaven!”

That was a pivotal study for the respondent because it was the last private Qur’an study with the sheik and it clarified for the respondent that his departure from Islam was definitely underway. He began to skip praying with increasing frequency. The more he met with the Christian men, the less he desired to attend the mosque.

For another eight months the respondent consistently read the Bible in increasing amounts, “almost non-stop, day and night.” For the first two months, he read the Bible in conjunction with Qur’an studies, but he had no memory of reading the Qur’an in the final six months. During this period of intense Bible study the respondent saw that God actually related to humans, which contrasts with what he had been taught in Islam. That God would relate to humans was actually very comforting and appealing for the respondent once he had adjusted to the possibility. And, as he read the New Testament he got a sense that Jesus was actually speaking to him personally.

Also, during this eight-month period, the Christian men continued to visit and answered the questions that resulted from the respondent’s study of the New Testament. The respondent said, “It was at the end of this period that I really understood in my heart who God is and believed in Him.”

As soon as he realized that he had come to a personal faith in Jesus, he told his wife. Doing so was really frightening because of the fear of losing his family. However, he felt so compelled to tell her, that he was willing to take the risk. To his shock, his wife responded that she too had come to believe as had two of their children as well. That three other members of his family had come to faith confirmed in his heart the rightness of his decision because it reminded him of stories in the New Testament when whole families believed. The respondent called the Christian men who had been visiting to tell them the news. They immediately came to the house and the group prayed together to confirm each of their decisions.

Themes that emerged in this interview: Personal Bible reading, formal Bible study, Q and A, the Qur’an vs. the Bible, doubts about Islam/Qur’an, the kindness of Christians, prayer, dreams, crisis, family/group conversion, gospel tracts, pastoral/evangelistic visits, and common objections to the gospel

NEXT: Palestinian Muslims Coming to Christ: Story #5

Download my dissertation as a free PDF!

Israel Tour Highlight #137010: Repost

Beniko Gihon #137010

Beniko Gihon #137010

In honor of International Holocaust Day, I re-post this Israel tour highlight.

Working with tour groups in Israel is [almost] always a blessing. It’s exciting to see visitors’ faces when, as they say in Hebrew, “the coin falls.” In other words, when “the light comes on” or the connection between a certain event and place happens. I love to see the joy of discovery, especially as it relates to the Bible. But my groups generally have modern cultural and historical interests, too. Every group is different, and I’m regularly on the look out for things out of the ordinary, not on the itinerary that will make my group’s visit to Israel more special than it might already be. For this group, I found that special historical gem in the breakfast line.

As I approached the special-order egg line, I noticed the tattoo on his arm, 137010. Immediately, I knew he was a holocaust survivor because I’ve seen these tattoos in the museum, and probably a dozen times in person. However, I never had the nerve to ask the bearer to share his/her story; I just imagined what it might have been.

This time was different. I took a deep breath and asked the elderly gentleman a) if he spoke Hebrew, and b) if I could ask a question. “Yes,” he answered to both questions. I was hesitant, but I proceeded to ask if he would tell me the story of the numeric tattoo that appeared on his left forearm. I was afraid he would be embarrassed, but he wasn’t. In fact, he seemed pleased that I asked.

Beniko Gihon #137010

Beniko Gihon #137010

Interacting with my inquiry about his tattoo, he said, “My name is Beniko Gihon; in Germany my name was changed to 137010. I am a Jew originally from Greece.” He continued with a moving, two-minute version of his story. His family had been rounded up in Thessaloniki, and he was the only survivor. Over the course of five years, he was systematically transferred to/from Auschwitz-Birkenau, the Warsaw Ghetto, and Dachau. He had a variety of jobs, but mainly focused on his work in the crematoria.

I was translating his story for a man from my group and noticed that others had started to lean in closer to listen in on our conversation, which indicated that they found this interesting, too. After a couple minutes, his eggs and mine were ready, so, unfortunately, we had to bring this encounter to a close. I thanked him for sharing his story, we shook hands, and parted ways.

I found a table near my group and sat down by myself. To say that his story was gut wrenching would be an exaggerated understatement. But, his story wasn’t the thing that affected me the most. It was the question he posed: “Why were the Christians so quiet?”

I wanted my group to hear Beniko’s story, but I wondered if that would be asking too much. As I ate my breakfast, I kept an eye on him from across the room and wondered whether I should ask him to speak on the bus. Since he didn’t seem to mind my initial inquiry, I decided to go for it, and the outcome was just what I had hoped.

After my group boarded the bus, I brought them up to speed on what was about to happen, then I introduced Mr. Beniko. He climbed the stairs and stood proudly in the front of the bus and began to share his story.

Beniko, which is the Greek version of Benjamin, started with some details of his family and how the Nazis came to Greece and killed so many. The rest were taken to the labor and death camps in Germany and Poland, which is where he learned to speak German, and where his name was changed to 137010.

His story lasted longer than I had given him, which I knew it would. But, seeing him standing in the front of the bus and hearing his biography was worth every minute.

Some specific details that pierced my heart:

“I saw, with my own eyes, the soldiers toss little children in the air and shoot them like birds.”

“As people were herded off the trains near the crematoria, they pleaded with the soldiers to know where their children or parents were. The soldiers would point to the smoke rising out of the crematoria and say, ‘there they are.’”

“The people were packed so tightly into the ‘showers’ that when the Zyklon B gas was released they all died standing, and only fell to the ground when the doors were opened. As we removed the bodies, we could see the scratches on the walls where those on the outer edges were trying to claw their way out.”

As a worker at the crematoria, “I collected the fat that came from the bodies as they were burned. The Nazis used the fat to make soap for us prisoners, and I bathed with soap that may have been made from the remains of my parents and other family members.”

Beniko’s story, made the horrors of the Holocaust real and personal for us, impacting each in a slightly different way. I tried to give some current perspective to his presentation because the easy thing would be to say, “I wasn’t there” because none of us were. I reminded the group of the words of James 1:27 that pure religion is to care for the widows and orphans, which I understand to mean “take care of those who can’t take care of themselves.” I also think that being born again demands that Christians have an active interest in “the least of these” (Mt 25).

 

Israel Tour Highlight #137010

Beniko Gihon, #137010

Working with tour groups in Israel is [almost] always a blessing. It’s exciting to see visitors’ faces when, as they say in Hebrew, “the coin falls.” In other words, when “the light comes on” or the connection between a certain event and place happens. I love to see the joy of discovery, especially as it relates to the Bible. But my groups generally have modern cultural and historical interests, too. Every group is different, and I’m regularly on the look out for things out of the ordinary, not on the itinerary that will make my group’s visit to Israel more special than it might already be. For this group, I found that special historical gem in the breakfast line.

As I approached the special-order egg line, I noticed the tattoo on his arm, 137010. Immediately, I knew he was a holocaust survivor because I’ve seen these tattoos in the museum, and probably a dozen times in person. However, I never had the nerve to ask the bearer to share his/her story; I just imagined what it might have been.

This time was different. I took a deep breath and asked the elderly gentleman a) if he spoke Hebrew, and b) if I could ask a question. “Yes,” he answered to both questions. I was hesitant, but I proceeded to ask if he would tell me the story of the numeric tattoo that appeared on his left forearm. I was afraid he would be embarrassed, but he wasn’t. In fact, he seemed pleased that I asked.

Interacting with my inquiry about his tattoo, he said, “My name is Beniko Gihon; in Germany my name was changed to 137010. I am a Jew originally from Greece.” He continued with a moving, two-minute version of his story. His family had been rounded up in Thessaloniki, and he was the only survivor. Over the course of five years, he was systematically transferred to/from Auschwitz-Birkenau, the Warsaw Ghetto, and Dachau. He had a variety of jobs, but mainly focused on his work in the crematoria.

I was translating his story for a man from my group and noticed that others had started to lean in closer to listen in on our conversation, which indicated that they found this interesting, too. After a couple minutes, his eggs and mine were ready, so, unfortunately, we had to bring this encounter to a close. I thanked him for sharing his story, we shook hands, and parted ways.

I found a table near my group and sat down by myself. To say that his story was gut wrenching would be an exaggerated understatement. But, his story wasn’t the thing that affected me the most. It was the question he posed: “Why were the Christians so quiet?”

I wanted my group to hear Beniko’s story, but I wondered if that would be asking too much. As I ate my breakfast, I kept an eye on him from across the room and wondered whether I should ask him to speak on the bus. Since he didn’t seem to mind my initial inquiry, I decided to go for it, and the outcome was just what I had hoped.

After my group boarded the bus, I brought them up to speed on what was about to happen, then I introduced Mr. Beniko. He climbed the stairs and stood proudly in the front of the bus and began to share his story.

Beniko, which is the Greek version of Benjamin, started with some details of his family and how the Nazis came to Greece and killed so many. The rest were taken to the labor and death camps in Germany and Poland, which is where he learned to speak German, and where his name was changed to 137010.

His story lasted longer than I had given him, which I knew it would. But, seeing him standing in the front of the bus and hearing his biography was worth every minute.

Some specific details that pierced my heart:

“I saw, with my own eyes, the soldiers toss little children in the air and shoot them like birds.” 


“As people were herded off the trains near the crematoria, they pleaded with the soldiers to know where their children or parents were. The soldiers would point to the smoke rising out of the crematoria and say, ‘there they are.’”

“The people were packed so tightly into the ‘showers’ that when the Zyklon B gas was released they all died standing, and only fell to the ground when the doors were opened. As we removed the bodies, we could see the scratches on the walls where those on the outer edges were trying to claw their way out.”

As a worker at the crematoria, “I collected the fat that came from the bodies as they were burned. The Nazis used the fat to make soap for us prisoners, and I bathed with soap that may have been made from the remains of my parents and other family members.”

Beniko’s story, made the horrors of the Holocaust real and personal for us, impacting each in a slightly different way. I tried to give some current perspective to his presentation because the easy thing would be to say, “I wasn’t there” because none of us were. I reminded the group of the words of James 1:27 that pure religion is to care for the widows and orphans, which I understand to mean “take care of those who can’t take care of themselves.” I also think that being born again demands that Christians have an active interest in “the least of these” (Mt 25). 

A Missionary Letter

The letter below drew my mind to days gone by that I’ve read about in mission journals or biographies. It serves as a reminder that some missionaries are still working in rough conditions.

I have edited out the location references to protect the people involved.
—————-

If I have ever needed prayer, it is NOW. Today, I thought of war movies I have watched in the past and how it is like I am walking through the middle of them now.

Yesterday, we crossed the border into ____________, in the heat, on foot, pigs, trash, the smells, I was sick and vomiting on the side of the road. Thank God that I vomited before I had to pass through the health section or they wouldn’t have let me in. I was sick for two days.

[This place] is much different from ______________. Pray against tiredness, pray for health, pray for the spiritual realm, Mom; it’s heavy. Today, I went into a hut where a deamon possessed woman was chained to the floor. Pray for things to be lifted in the Spirit. Pray, pray, pray!

Please pray. Please tell anyone who prays to pray. I love you so much! I will try to contact you when we get to our next destination.

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