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	<title>RZIM Europe</title>
	
	<link>http://www.rzim.eu</link>
	<description>Helping the believer think, and the thinker believe</description>
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		<title>Job Vacancy Part Time Office Receptionist</title>
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		<comments>http://www.rzim.eu/job-vacancy-part-time-office-receptionist#comments</comments>
		<pubDate>Thu, 05 Jan 2012 13:44:46 +0000</pubDate>
		<dc:creator>RZIM Europe</dc:creator>
				<category><![CDATA[News & Reports]]></category>

		<guid isPermaLink="false">http://www.rzim.eu/job-vacancy-part-time-office-receptionist</guid>
		<description><![CDATA[Office Receptionist Part Time RZIM Europe is a Christian charity located in the heart of Oxford with Europe-wide responsibilities. Within this regional operation of a global ministry, an opportunity has arisen to join the team as an Office Receptionist. Key areas of responsibility of this post will include: Provision of all &#8216;front of house&#8217; tasks [...]]]></description>
			<content:encoded><![CDATA[<p></p><p><strong>Office Receptionist Part Time</strong></p>
<p><em>RZIM Europe is a Christian charity located in the heart of Oxford with Europe-wide responsibilities. Within this regional operation of a global ministry, an opportunity has arisen to join the team as an Office Receptionist. Key areas of responsibility of this post will include:<strong> </strong></em></p>
<ul>
<li><em>Provision of all &#8216;front of house&#8217; tasks and activities. Being the first point of contact for visitors, telephone and email enquirers</em></li>
<li><em>Administration of sale and distribution of resources</em></li>
<li><em>General administrative support for the staff team including help in the run-up to </em><em>events</em></li>
</ul>
<p><em>The successful candidate will have a proven ability to handle and prioritise a variety of tasks. They will possess good communication and interpersonal skills and be a competent user of Microsoft  Word and Outlook. This is a part-time role of 20 hours per week divided equally over Monday-Friday and based at our Oxford office.</em></p>
<p><em>Salary for this role will be in the region of £16,000 &#8211; £18,000 pro rata.</em></p>
<p><em><a href="http://www.rzim.eu/wp-content/uploads/2011/11/Office-Receptionist-PT-Job-Description.doc">Click here to view full job description (PDF)</a></em></p>
<p><em>For more information about this role, please contact the office on 01865302900 or <a href="mailto:office@rzim.eu">office@rzim.eu</a></em></p>
<p><em>Please send your full CV and a covering letter to the Executive Director Ian Smith, RZIM Europe, 76 Banbury Road, Oxford, OX2 6JT by 24 January 2012. </em></p>
<p>&nbsp;</p>
<hr />
<p><small>© Liz Schippers for <a href="http://www.rzim.eu">RZIM Europe</a>, 2012. |
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		<title>Job Vacancy PA to European Director</title>
		<link>http://feedproxy.google.com/~r/zachariastrust/~3/6mpQSZUXkjU/job-vacancy-pa-to-european-director-2</link>
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		<pubDate>Fri, 16 Dec 2011 16:39:04 +0000</pubDate>
		<dc:creator>RZIM Europe</dc:creator>
				<category><![CDATA[News & Reports]]></category>

		<guid isPermaLink="false">http://www.rzim.eu/?p=3438</guid>
		<description><![CDATA[PA to the European Director, RZIM RZIM Europe is a Christian charity located in the heart of Oxford with Europe-wide responsibilities. Within this regional operation of a global ministry, an opportunity has arisen to join the team as PA to the European Director. Key areas of responsibility of this post will include: Responsibility for the [...]]]></description>
			<content:encoded><![CDATA[<p></p><p><strong>PA to the European Director, RZIM</strong></p>
<p><em>RZIM Europe is a Christian charity located in the heart of Oxford with Europe-wide responsibilities. Within this regional operation of a global ministry, an opportunity has arisen to join the team as PA to the European Director. Key areas of responsibility of this post will include:</em><strong></strong></p>
<ul>
<li><em>Responsibility for the daily itinerary of the European Director (ED)</em></li>
<li><em>Diary and event management including co-ordination of international travel</em></li>
<li><em>Representing the ED as the first point of contact over telephone and email and communication<br />
at all levels with those inviting him to speak, write, train or broadcast</em></li>
<li><em>Supporting research and articles for the ED</em></li>
</ul>
<p><em>The successful candidate will have a proven ability to handle and prioritise a variety of tasks. They will possess excellent communication, interpersonal skills and attention to detail. The ideal candidate will be a competent user of Microsoft Word and Outlook and will have formal education or experience in the field of theology and apologetics.</em></p>
<p><em>This is a full time role of 37.5 hours per week and based at our Oxford office. Salary for this role will be in the region of 18-22k dependent on experience.</em></p>
<p><em><a href="http://www.rzim.eu/wp-content/uploads/2011/12/PA-to-European-Director-Job-Desc-040411.pdf">Click here to view full job description (PDF)</a></em></p>
<p><em>For more information about this role, please contact the office on 01865302900 or <a href="mailto:office@rzim.eu">office@rzim.eu</a></em></p>
<p><em>Please send your full CV and a covering letter to the Executive Director Ian Smith, RZIM Europe, 76 Banbury Road, Oxford, OX26JT by 9 January 2012. Interviews are planned for the 16 January 2012.</em></p>
<hr />
<p><small>© Liz Schippers for <a href="http://www.rzim.eu">RZIM Europe</a>, 2011. |
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		<title>JOB VACANCY: EVENTS COORDINATOR (APPLICATION DEADLINE EXTENDED)</title>
		<link>http://feedproxy.google.com/~r/zachariastrust/~3/4hAMVuh5QVc/job-vacancy-events-coordinator-application-deadline-extended</link>
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		<pubDate>Wed, 07 Dec 2011 16:39:51 +0000</pubDate>
		<dc:creator>RZIM Europe</dc:creator>
				<category><![CDATA[News & Reports]]></category>
		<category><![CDATA[Job vacancy]]></category>

		<guid isPermaLink="false">http://www.rzim.eu/?p=3428</guid>
		<description><![CDATA[RZIM Europe is a Christian charity based in Oxford that is part of a wider global ministry. Within this office, an exciting opportunity has arisen to join the team as Events Coordinator. The role involves overseeing and developing our well-established programme of events and the key areas of activity for this post include: Leading the [...]]]></description>
			<content:encoded><![CDATA[<p><a class="post_image_link" href="http://www.rzim.eu/job-vacancy-events-coordinator-application-deadline-extended" title="Permanent link to JOB VACANCY: EVENTS COORDINATOR (APPLICATION DEADLINE EXTENDED)"><img class="post_image alignnone frame" src="http://www.rzim.eu/wp-content/uploads/2010/11/jobvacancies_portraits.gif" width="600" height="152" alt="Post image for JOB VACANCY: EVENTS COORDINATOR (APPLICATION DEADLINE EXTENDED)" /></a>
</p><p><strong>RZIM Europe is a Christian charity based in Oxford that is part of a wider global ministry. Within this office, an exciting opportunity has arisen to join the team as Events Coordinator. The role involves overseeing and developing our well-established programme of events and the key areas of activity for this post include:</strong></p>
<ul>
<li>Leading the planning, coordination and delivery of conferences and events run by RZIM. These include the annual Oxford Summer School, training days and other special events.</li>
<li>Developing event publicity, including promotional materials, bookings and web-based marketing.</li>
<li>Active participation in the prayer life of the team, including for, and with those, involved with RZIM.</li>
</ul>
<p>You should be able to demonstrate experience in conference or event management and knowledge of marketing is preferred, though not essential. Dynamic and highly organised, you should possess strong communication and interpersonal skills and be willing to contribute to the life and environment of a small team and a global ministry.</p>
<p><strong>This is a full time role based at our Oxford office and the salary is £20k-£25k (dependent on experience). </strong></p>
<p>Normal working hours: 37.5 hours per week, Monday to Friday, although evening or weekend working may be required for particular events (for which time off in lieu during normal working hours will be given).</p>
<p><a title="Job Description" href="http://www.rzim.eu/wp-content/uploads/2011/12/RZIM-Job-Description-Events-Coordinator-version-Dec-2012.pdf" target="_blank">Click here to view a full Job Description (PDF)</a></p>
<p>Please send full CV including details of current salary and a covering letter by <strong>Tuesday 10 January 2012 </strong>to the Executive Director, Ian Smith.  RZIM Europe, 76 Banbury Road, Oxford, OX2 6JT. Email: <a href="mailto:office@rzim.eu">office@rzim.eu</a></p>
<p>For further information, please contact: Liz Schippers (<a href="mailto:office@rzim.eu">office@rzim.eu</a>, 01865 302900).</p>
<p>&nbsp;</p>
<p>&nbsp;</p>
<hr />
<p><small>© Liz Schippers for <a href="http://www.rzim.eu">RZIM Europe</a>, 2011. |
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		<title>Summer School 2012 – IMAGO DEI: dignified, degraded or redeemed</title>
		<link>http://feedproxy.google.com/~r/zachariastrust/~3/lP5gLYZZ5cY/summer-school-2012-imago-dei-dignified-degraded-or-redeemed</link>
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		<pubDate>Thu, 01 Dec 2011 12:24:04 +0000</pubDate>
		<dc:creator>RZIM Europe</dc:creator>
				<category><![CDATA[Articles]]></category>
		<category><![CDATA[Current Events]]></category>
		<category><![CDATA[Events]]></category>
		<category><![CDATA[News & Reports]]></category>

		<guid isPermaLink="false">http://www.rzim.eu/?p=3388</guid>
		<description><![CDATA[At present the Oxford Summer School is sold out! However, it is possible that a few rooms MAY be made available after 22nd February, 1012. We are therefore compiling a waiting list on a first-come, first-served basis. Please email Liz on office@rzim.eu if you would like to be put on the waiting list. &#160; &#160; The [...]]]></description>
			<content:encoded><![CDATA[<p><a class="post_image_link" href="http://www.rzim.eu/summer-school-2012-imago-dei-dignified-degraded-or-redeemed" title="Permanent link to Summer School 2012 &#8211; IMAGO DEI: dignified, degraded or redeemed"><img class="post_image alignnone frame" src="http://www.rzim.eu/wp-content/uploads/2011/11/summerschool.jpg" width="600" height="132" alt="Post image for Summer School 2012 &#8211; IMAGO DEI: dignified, degraded or redeemed" /></a>
</p><p style="text-align: left;"><strong>At present the Oxford Summer School is sold out! However, it is possible that a few rooms MAY be made available after 22<sup>nd</sup> February, 1012. We are therefore compiling a waiting list on a first-come, first-served basis. Please email Liz on <a href="mailto:office@rzim.eu" target="_blank">office@rzim.eu</a> if you would like to be put on the waiting list.</strong></p>
<p>&nbsp;</p>
<div style="text-align: center;"><img style="border: 0px initial initial; float: none;" title="Click &amp; Register" src="/wp-content/uploads/2012/01/summerschool_2012_soldout.png" alt="Click &amp; Register" width="304" height="47" /></div>
<p>&nbsp;</p>
<p style="text-align: left;"><span style="text-align: justify;">The belief that people are made in the image of God has been responsible for shaping humanity and civilization for centuries. But when these “foundations are destroyed what should the righteous do?” (Psalms 11:2) What happens when the image of God is erased from the definition of mankind? If the value of humanity can no longer be sustained, what will the consequences be for future generations?</span></p>
<p style="text-align: justify;">Imago Dei is an apologetics conference designed to help Christians communicate and defend their faith more effectively, as they seek to recapture the image of God for our society today. We will examine how, through time, man has grappled with contrasting ethical issues, opposing worldviews and a sea of rival religious thought in the hope of finding meaning.</p>
<p style="text-align: justify;">&nbsp;</p>
<ul>
<li><em>&#8216;We are just an advanced breed of monkeys on a minor planet of a very average star.&#8217;</em> (Stephen Hawking)</li>
<li><em>&#8216;Man was created a little lower than the angels, and has been getting lower ever since.&#8217;</em> (Josh Billings)</li>
<li><em>&#8216;God is that infinite All of which man knows himself to be a finite part.&#8217;</em> (Leo Tolstoy)</li>
<li><em>&#8216;His Son is the radiance of his glory, the very image of his substance.&#8217;</em> (Hebrews 1:3)</li>
</ul>
<p style="text-align: justify;">&nbsp;</p>
<div class="col_right">
<div style="text-align: center;"><img style="border: 0px initial initial; float: none;" title="Click &amp; Register" src="/wp-content/uploads/2012/01/summerschool_2012_soldout.png" alt="Click &amp; Register" width="304" height="47" /></div>
</div>
<p><!--</p>
<div style="text-align: center;" _mce_style="text-align: center;"><a href="http://oxfordsummerschool2012.eventbrite.co.uk/" _mce_href="http://oxfordsummerschool2012.eventbrite.co.uk/"><br />
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</a></div>
</div>
<p>&#8211;></p>
<hr />
<p><small>© RZIM Office for <a href="http://www.rzim.eu">RZIM Europe</a>, 2011. |
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		<title>RZIM Training Day – 28th January 2012</title>
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		<pubDate>Mon, 17 Oct 2011 15:32:01 +0000</pubDate>
		<dc:creator>RZIM Europe</dc:creator>
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		<guid isPermaLink="false">http://www.rzim.eu/?p=3333</guid>
		<description><![CDATA[The opening verses of the Bible establish the bedrock upon which the rest of scripture and the Christian faith is anchored. Many Christians, however, find these verses in Genesis difficult to digest and even harder to interpret. Over time, people&#8217;s confidence in the text has been eroded by a combination of modern scientific discoveries and [...]]]></description>
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</p><p>The opening verses of the Bible establish the bedrock upon which the rest of scripture and the Christian faith is anchored. Many Christians, however, find these verses in Genesis difficult to digest and even harder to interpret. Over time, people&#8217;s confidence in the text has been eroded by a combination of modern scientific discoveries and assaults against the authority of the Bible by groups such as the new atheists. Do believers really have to make a choice between science and religion? When it comes to philosophy, is Christianity simply &#8216;beyond the pale&#8217;?</p>
<p>&#8216;In the beginning&#8217; is a training day designed to help believers grapple with these difficult topics, so that they might be able to communicate and defend the gospel message more effectively and with a greater confidence.</p>
<p style="text-align: center;">&nbsp;</p>
<p style="text-align: center;"><a style="background: none repeat scroll 0% 0% transparent; border-bottom: medium none;" href="http://inthebeginning.eventbrite.com/"><img title="Click &amp; Register" src="https://evbdn.eventbrite.com/s3-s3/eventlogos/2454894/clickbutton.gif" alt="Click &amp; Register" /></a></p>
<p>&nbsp;</p>
<p><span style="font-size: 20px; font-weight: bold;">Speakers Bio&#8217;s</span></p>
<h3 style="background: #373326; color: #cd890a; line-height: 27px; font-size: 20px; padding: 5px;">John Lennox</h3>
<p><img style="float: left; padding-right: 5px;" src="https://evbdn.eventbrite.com/s3-s3/eventlogos/1422166/johnlennoxcrop.jpg" alt="john lennox" width="65" height="74" /></p>
<p>John Lennox is Professor of Mathematics at Oxford University and an Adjunct Professor at the Oxford Centre for Christian Apologetics. He is also a Fellow in Mathematics and Philosophy of Science at Green Templeton College, Oxford. He is particularly interested in the interface of science, philosophy and theology and his most recent books include Seven Days that Divide the World, Gunning for God and Stephen Hawking and God. In the past five years, Professor Lennox has debated a number of the world&#8217;s leading atheists including Richard Dawkins, Christopher Hitchens and Peter Singer.</p>
<h3 style="background: #373326; color: #cd890a; line-height: 27px; font-size: 20px; padding: 5px;">Amy Orr-Ewing</h3>
<p><img style="float: left; padding-right: 5px;" src="https://evbdn.eventbrite.com/s3-s3/eventlogos/1422166/amyorrewingcrop.jpg" alt="amy orr-ewing" width="65" height="74" /></p>
<p>Amy Orr-Ewing is the UK Director of RZIM Europe and the Director of Programmes for the Oxford Centre for Christian Apologetics. She gained a first class degree in Theology at Christ Church, Oxford University, before receiving a Masters degree at King&#8217;s College, London. Amy has written a number of books exploring key apologetics topics, such as Deep, But is It Real? and Why Trust the Bible? Amy has given talks on Christian apologetics to many audiences worldwide, including at the Keswick Convention, the European Leadership Forum in Hungary, and to the White House staff in Washington D.C.</p>
<h3 style="background: #373326; color: #cd890a; line-height: 27px; font-size: 20px; padding: 5px;">Tom Price</h3>
<p><img style="float: left; padding-right: 5px;" src="https://evbdn.eventbrite.com/s3-s3/eventlogos/1422166/tompricecrop.jpg" alt="tom price" width="65" height="74" /></p>
<p>Tom Price is an Academic Tutor at the Oxford Centre for Christian Apologetics, and a speaker for RZIM Europe. He studied Philosophy at university and later completed a Masters in Christian Apologetics. Before studying for his Masters, Tom worked for the University and Colleges Christian Fellowship as the founding editor of their apologetics website <a href="http://www.bethinking.org">www.bethinking.org</a>. Tom is also a speaker for Damaris Trust.</p>
<h3 style="background: #373326; color: #cd890a; line-height: 27px; font-size: 20px; padding: 5px;">Michael Ramsden</h3>
<p><img style="float: left; padding-right: 5px;" src="https://evbdn.eventbrite.com/s3-s3/eventlogos/1422166/michaelramsdencrop.jpg" alt="michael ransdem" width="65" height="74" /></p>
<p>Michael Ramsden is the European Director of RZIM Europe and is also Director of the Oxford Centre for Christian Apologetics. Michael was brought up in the Middle East and later moved to England where he worked for the Lord Chancellor&#8217;s department investing funds. While doing research in Law and Economics at Sheffield University, he taught Moral Philosophy and his numerous speaking engagements have included addressing leaders at NATO&#8217;s headquarters and Members of the European Parliament. He has contributed to the books Preach the Word! and Beyond Opinion.</p>
<h3 style="background: #373326; color: #cd890a; line-height: 27px; font-size: 20px; padding: 5px;">Vince Vitale</h3>
<p><img style="float: left; padding-right: 5px;" src="https://evbdn.eventbrite.com/s3-s3/eventlogos/1422166/vincevitalecrop.jpg" alt="vince vitale" width="65" height="74" /></p>
<p>Vince Vitale is Senior Tutor at the Oxford Centre for Christian Apologetics and Tutor in Evangelism and Apologetics at Wycliffe Hall, Oxford. He is in the final stages of an Oxford doctorate in Philosophy, having first completed an M.Phil. in Theology. His primary research interests are in ethics, epistemology, and philosophy of religion, areas which converge in his doctoral thesis on ‘the problem of evil.&#8217; Vince is an Associate Editor of Forum Philosophicum: International Journal for Philosophy and he previously taught with rank of Lecturer in the Philosophy and Religion Departments of his alma mater, Princeton University.</p>
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<p><small>© RZIM Office for <a href="http://www.rzim.eu">RZIM Europe</a>, 2011. |
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		<title>Pulse Magazine – Issue 9</title>
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		<pubDate>Mon, 17 Oct 2011 12:52:05 +0000</pubDate>
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		<description><![CDATA[Welcome to the ninth issue of Pulse, the apologetics magazine published by our ministry.
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<p><small>© RZIM Office for <a href="http://www.rzim.eu">RZIM Europe</a>, 2011. |
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		<title>Aren’t religions all the same?</title>
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		<pubDate>Fri, 14 Oct 2011 16:01:44 +0000</pubDate>
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		<description><![CDATA[We live in a context of spiritual longing. Many people are searching for that which will satisfy an inner craving for meaning and significance. The artist Damian Hirst recently said this: &#8220;Why do I feel so important when I&#8217;m not? Nothing is important and everything is important. I do not know why I am here [...]]]></description>
			<content:encoded><![CDATA[<p></p><p>We live in a context of spiritual longing. Many people are searching for that which will satisfy an inner craving for meaning and significance. The artist Damian Hirst recently said this: &#8220;Why do I feel so important when I&#8217;m not? Nothing is important and everything is important. I do not know why I am here but I am glad that I am. I&#8217;d rather be here than not. I am going to die and I want to live forever, I can&#8217;t escape that fact, and I can&#8217;t let go of that desire.&#8221;</p>
<p>But this does not always translate into people finding Christ and starting to follow him. There is a dizzying array of options when it comes to religion, and the culture around us says that they are all equally valid. It seems absolutely bizarre to people that someone would say, &#8220;This one way is the truth and the only truth.&#8221;  The poet Steve Turner describes brilliantly what many think when it comes to religion: &#8220;Jesus was a good man just like Buddha, Mohammed, and ourselves. We believe he was a good teacher of morals but we believe that his good morals are really bad. We believe that all religions are basically the same, at least the one we read was. They all believe in love and goodness, they only differ on matters of creation, sin, heaven, hell, God, and salvation.&#8221;</p>
<p>In my experience, there are usually two motivations for dismissing the idea that Christ is the only way to God, and we need to examine them both. The first objection is that it is arrogant to say that Jesus is the only way. How could Christians possibly be so arrogant as to say that all the other religions are wrong and Jesus is the only path to God? Often the parable of the elephant is used to illustrate the sheer arrogance of Christianity. It goes something like this: &#8220;Three blind scribes are touching different parts of an elephant. The one who is holding the tail says, &#8220;This is a rope.&#8221; Another holding the elephant&#8217;s leg says, &#8220;This is not a rope; you are wrong. It is a tree.&#8221; Still another who is holding the trunk of the elephant says, &#8220;You are both wrong. It is a snake!&#8221; The moral of the story is that all religions are like these men. They each touch a different part of ultimate reality and therefore any one of them is arrogant to say they have the whole truth.</p>
<p>But take a step back and think about what is being said here. Do you see the breathtaking claim that is being made? Jesus, Buddha, Krishna, Moses, and Muhammad are all blind, but in fact, I can see! These leaders all had a small perspective, but I am the one who sees the full picture. Now who is being arrogant? It is just as arrogant to say that Buddha, Muhammad, and Jesus were all wrong in their exclusive claims as it is to say that Jesus is the only way. The issue is not about who is arrogant, but what is actually true and real.</p>
<p>The second motivation in dismissing Christ is often a question of exclusion. How can you exclude all of these religions? Jesus may have said he was the way to the Father, but how can I follow him and become an intolerant person who excludes others? Again, we need to think carefully about this view because the reality is that whatever position we hold will exclude something. Even the person who believes that all ways lead to God excludes the view that only some ways lead to God or that only one way leads to God. Every view excludes something. Again, the issue is not about who is excluding people, but what is actually true and real.<br />
Jesus said, &#8220;I am the way, the truth, and the life, no one comes to the Father except by me&#8221; (John 14:6). There are a number of possibilities here for why he might have said this, and exploring these possibilities is crucial. First, perhaps he was genuinely a good person but he was deluded.  He was sincere, but he was wrong; he believed that he was the Son of God, but he wasn&#8217;t. In other words, he was mentally imbalanced. Or second, perhaps Jesus knew he wasn&#8217;t God but went around telling people that he was the only way to God regardless. In other words, he was a sinister character purposely telling lies. Or finally, perhaps Jesus was who he said he was. Perhaps he made these radical statements because they were true and real. In other words, he is indeed the way to God.</p>
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<p><small>© Amy Orr-Ewing for <a href="http://www.rzim.eu">RZIM Europe</a>, 2011. |
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		<title>How can you say that there is a good God of love when…..?</title>
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		<pubDate>Tue, 20 Sep 2011 10:23:22 +0000</pubDate>
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		<description><![CDATA[People regularly ask that question when a massive catastrophe like the Japanese earthquake happens, but also in cases of individual tragedy, such as the young Mum dying of cancer and leaving her children motherless. The Christian says in response to that question: believing in a good God does not mean that we believe in a [...]]]></description>
			<content:encoded><![CDATA[<p></p><p>People regularly ask that question when a massive catastrophe like the Japanese earthquake happens, but also in cases of individual tragedy, such as the young Mum dying of cancer and leaving her children motherless.</p>
<p>The Christian says in response to that question:  believing in a good God does not mean that we believe in a God who shields us from all evil;  it does mean believing in a God who loves us and is with us in our sufferings, even through the valley of the shadow of death.</p>
<p>Christians are not surprised by earthquakes, famines or wars; on the contrary Jesus, the one who revealed the goodness of God more than anyone else, said that we should expect them.  And Jesus warned his hearers that life would often be tough for them.  He was right.</p>
<h2>Explaining suffering ……or not?</h2>
<p>But still how can suffering be explained?  Much human suffering is explicable in terms of human sinfulness.  God has made us free to choose good and evil, not robots;  and we often mess up terribly.  Wars happen, road accidents are caused by human selfishness, nuclear reactors are built in earthquake zones without sufficient precautions, and it is plausibly argued that climate change, bringing extreme weather including floods, is caused by our human profligacy.</p>
<p>But everything cannot be explained that way, and Christians have to admit that we do not know all the answers about why God made the universe as it is.  That is hardly surprising:  scientists like Professor Brian Cox in his TV series ‘Wonders of the Universe’ remind us often of how vast and amazing our world is, and so it is no surprise if we do not understand everything about the Creator’s plan and purposes. Serious scientists tell us that the movement of the tectonic plates which produces earthquakes is one ingredient in the amazingly complex ‘coincidence’ of different factors that make human life on planet earth possible, just as rain which can produce floods is essentially something good, as we all know.</p>
<h2>Is it divine judgement?</h2>
<p>But whatever the scientific explanation, the question remains about God, since Christians do not believe that the world is ever outside God’s control.  So are events like earthquakes divine judgment?  The governor of Tokyo, Shintaro Ishihara, said just that about the triple whammy of earthquake/tsunami,nuclear disaster in Japan, seeing it as divine punishment for excessive consumerism. He later retracted his remarks. But the Bible suggests that that can sometimes be the case:  God’s judgment on sin can be expressed through natural catastrophe, and through the tragedies of war, and in individual suffering.</p>
<p>However, the Bible makes it extremely clear indeed that not all suffering is because of the sins of the people concerned;  look at Job in the Old Testament, or Jesus’ warnings to his disciples that they would suffer for their righteousness.  Jesus himself warned against pointing the finger at others in such situations: he said about some people who got killed by a collapsing tower in his day; ‘Do you think that they were worse offenders than all the others who lived in Jerusalem? No, I tell you; but unless you repent, you will all likewise perish’. (Luke 13:4) We should not point the finger, e.g. at the Japanese or anyone else, but we should take warning to ourselves, and repent of our own consumerism and other sins. The tragedies remind us of our mortality and of divine judgment.</p>
<h2>God’s love</h2>
<p>It is true that God allows suffering, but that does not mean that he likes it or is indifferent to it. On the contrary, Jesus wept with his friends Mary and Martha as they mourned the death of their brother Lazarus, and he wept when he reflected on the sufferings coming to Jerusalem. A word that the Bible uses of Jesus is splangknizo, and it means something like ‘to feel compassion in one’s guts’, to be emotionally moved.  Jesus showed us a God who cares, who brought healing to many, and who actually entered into our sufferings in the person of Jesus. He experienced first hand the sense of being abandoned by God, as his famous cry from the cross revealed ‘My God, my God, why have you forsaken me?’. Christians believe that after dying a fearful death, Jesus then rose from the dead.</p>
<p>All of this means that suffering, though often excruciating, is transformed.  Christians believe that we are never beyond the love of God, that God understands our suffering, and that God will finally conquer.  Those convictions have sustained Christians in suffering.  It is one of the paradoxes of life that in the middle of suffering and evil we often see the most wonderful courage, love and self-sacrifice demonstrated. That is not only true of Christians, but Christians have the example of Jesus to inspire and the resurrection of Jesus to give hope.</p>
<h2>Hope in suffering</h2>
<p>And the hope is not just on an individual level, but also on a cosmic level.  St Paul in his letter to the Romans speaks of the whole universe ‘groaning together’ now, and he probably has in mind things like earthquakes and famines.  But he looks forward to the day when the universe as well as those who live in it will experience God’s ‘freedom’ from evil.  He sees God’s world at present as infected and spoiled by evil and sin, but he is confident that the God who brought life out of death in Jesus will finally bring healing to the whole of creation.  It’s a great hope, of no more mourning, crying or pain, and of joy in God’s presence.  It’s a very different picture from that given by Brian Cox, whose scientific prediction is the ultimate extinction of all life and of the running down of the universe.</p>
<p>The newspaper columnist Christina Patterson writing in an article about the events in Japan (16 March) refers to Brian Cox’s perspective that we are ‘made of the stars’, but she says:  ‘he didn’t tell us if stars weep’.  Christian faith tells us of a God who weeps, who calls us to care for those who suffer (as Jesus did), and who gives us hope.  St Paul can say:  ‘who shall separate us from the love of Christ?  Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?&#8230;.No in all these things we are more than conquerors through him who loved us.’  (Rom 8:35-37).  That is very good news.</p>
<p>David Wenham<br />
Vice Principal and Tutor in New Testament, Trinity College, Bristol</p>
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<p><small>© RZIM Office for <a href="http://www.rzim.eu">RZIM Europe</a>, 2011. |
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		<title>Meet Our Associates – Kosta Milkov</title>
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		<pubDate>Thu, 04 Aug 2011 10:00:37 +0000</pubDate>
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		<description><![CDATA[Kosta Milkov has recently finished a doctorate in Patristic Theology at the University of Oxford. Kosta and his wife, Nada, currently run the Balkan Institute for Faith and Culture (BIFC). He is a visiting lecturer of theology at Evangelical Theological Seminary, Osijek, Croatia, a Senior Associate of RZIM Europe and an ordained minister in the Evangelical Church in Macedonia. Kosta, Nada and their daughter Gabriela live in Skopje, Macedonia.]]></description>
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	<p class="wp-caption-text">Kosta Milkov</p>
</div><strong>Kosta Milkov has recently finished a doctorate in Patristic Theology at the University of Oxford. Kosta and his wife, Nada, currently run the Balkan Institute for Faith and Culture (BIFC). He is a visiting lecturer of theology at Evangelical Theological Seminary, Osijek, Croatia, a Senior Associate of RZIM Europe and an ordained minister in the Evangelical Church in Macedonia. Kosta, Nada and their daughter Gabriela live in Skopje, Macedonia.</strong></p>
<p>I grew up in church-going family and I was amongst the first generation of children in Macedonia to attend Sunday school. My maternal grandmother bought me an illustrated youth Bible, which I read &#8211; and I found that I hated God! It was not that I hated some imaginary being that my unenlightened Methodist environment was forcing me to believe in, because the sociocommunist regime of what used to be Yugoslavia had never succeeded in inducing in me any doubt about God’s existence. For a variety of reasons, some of them rather twisted, I developed a picture of the God supposedly revealed in the Bible as a spoilsport at best and as a sadistic tyrant at worst. I thought of God as someone who asked for everything, without offering anything in return. He demanded obedience, fasting, prayer, and, most of all, going to church on Sundays – during the most exciting football matches!</p>
<p>Then I met two people from Nigeria. They joined the local church during their studies of Medicine in Macedonia. I am not sure what their exact secret was, but it was from them that I began to get a different picture of God &#8211; of one who first of all wants to give, rather than to rob, and of one who loves people, including me, and wants the best for them. One of the Nigerians befriended me, and for a few years nurtured me in this new understanding of God – the God of love and mercy.</p>
<p>In the meantime I went to theological college, and on graduation I worked for the Evangelical Church in Macedonia. Eventually, my wife, Nada, and I started a national student movement in cooperation with the International Fellowship of Evangelical Students, and establishing a publishing house and a bookstore called <em>Metanoja</em>. This was part of our vision to use relevant mediums to reach out to segments of society that would not dream of visiting a church. We decided that some further education would enhance the pursuit of this vision, and in 2005 we went to the UK where, at the University of Oxford, I got my doctorate in Theology (Patristics), and my wife got her masters in International Publishing from Oxford Brookes University. </p>
<p>Currently we are back in Macedonia where we have recently started the BIFC with a vision of using the theological and cultural legacy of the Balkans to engage in a dialogue and debate with the most representative aspects of society, such as the University, the arts, the media, the governing structures, and other agents that form public opinion.</p>
<p>In March we held a launch week for the BIFC and we received immense help from Oxford University students and lecturers who came as a group organised by St Aldates Church and the Oxford Pastorate. These twelve scholars launched the BIFC’s programme <em>Oxford Connections</em>. With them, the BIFC organised eleven lectures (one of them organised by the Cabinet of the President of Macedonia), a visit to the Parliament, a major magazine interview, two sermons and numerous informal meetings with university professors, students, journalists and church members. </p>
<p>The major event during the launch week was carried out with the cooperation and generous support of the Veritas Forum. The event took the form of a lecture delivered by Dr Jonathan Brant with the title <em>On the (Religious) Power of Art: Experiences of Revelation Through Painting and Film</em>, with a respondent from the University of Cyril and Methodius in Skopje, Prof. Dr. Denko Skalovski. </p>
<p>One of the central aims of the BIFC is to stir up a response in the wider society by engaging with it through lectures, seminars, debates, media coverage, research, and publishing. Judging from the launch by the launching week, the presence of the BIFC in Macedonia will never go unnoticed. The majority of the feedback we have received on our different activities has been overwhelmingly positive. The BIFC has received open invitations for further cooperation including several from the university and from the President’s Cabinet. Of course, we have also faced some opposition, but this confirms BIFC’s relevance for Macedonia and the Balkans. </p>
<p>The aftermath of the launch will have a prolonged effect. One of the leading magazines of economics and business, <em>Kapital</em>, will feature an exhaustive interview with Peter Eckley who is doing a DPhil at Oxford in Economics, and the Macedonian Television has recently aired the recorded lecture by Dr Brant. </p>
<p>Immediately after Easter, the BIFC will have another ten days of activities, this time with a guest from Australia, Dr Michael Jensen (DPhil Oxon), who will give several public lectures. The central lecture is titled <em>Dying to Live: Christian Martyrdom and Identity in the 21st Century</em>. Dr Jensen will also contribute toward another focus of the BIFC, that of helping the theologically trained church leaders and workers enhance their own theological understanding and thus enhance their respective ministries with the programme <em>Theology for Life</em>. </p>
<p>Part of the vision for the future is to re-open the bookstore cafe <em>Metanoja</em>, as a way of making our ministry more accessible on a daily basis, and using the cafe environment to get to know new people, and engage with them in a friendly debate. </p>
<p>Our ultimate vision is to develop the BIFC into a relevant entity within Macedonia and the Balkans, so that its opinions and analyses are taken into account and used as a point of reference when it comes to the formation of public opinion.</p>
<p>This is just the beginning and there are many circumstances in which we will still need to &#8216;beat the odds&#8217;. For this, most of all, we would value your prayers.</p>
<hr />
<p><small>© RZIM Office for <a href="http://www.rzim.eu">RZIM Europe</a>, 2011. |
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		<title>Making History: The “war” between Science and Religion</title>
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		<pubDate>Fri, 29 Jul 2011 10:00:24 +0000</pubDate>
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		<description><![CDATA[<strong>If you ask many people today what they think about science’s relationship to religion, you are likely to be told that the two have been in conflict for a very long time. There was the trial of Galileo by the Inquisition, for example, the debate between Wilberforce and Huxley, and there is still an on-going dispute over the teaching of evolution in American schools. These <em>usual suspects</em> may be trotted out whenever this topic is mentioned, but are events such as these really typical of the history of science as a whole?</strong>

Contrary to the impression given by some commentators, the <em>conflict thesis</em> between science and religion is one that has been discredited in academic circles for some time. The rise of science in the West was, of course, a very complicated affair in which many different factors played a part. There were certainly inevitable points of tension, but this does detract from the fact that Europe was a largely Christian continent in which religious individuals and institutions inevitably played a central role in the changes that occurred.]]></description>
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</p><p><strong>If you ask many people today what they think about science’s relationship to religion, you are likely to be told that the two have been in conflict for a very long time. There was the trial of Galileo by the Inquisition, for example, the debate between Wilberforce and Huxley, and there is still an on-going dispute over the teaching of evolution in American schools. These <em>usual suspects</em> may be trotted out whenever this topic is mentioned, but are events such as these really typical of the history of science as a whole?</strong></p>
<p>Contrary to the impression given by some commentators, the <em>conflict thesis</em> between science and religion is one that has been discredited in academic circles for some time. The rise of science in the West was, of course, a very complicated affair in which many different factors played a part. There were certainly inevitable points of tension, but this does detract from the fact that Europe was a largely Christian continent in which religious individuals and institutions inevitably played a central role in the changes that occurred.</p>
<p>A number of the popular misconceptions about history are addressed in Ronald Numbers’ book, <em>Galileo Goes to Jail and Other Myths about Science and Religion</em>.<sup class='footnote'><a href='#fn-3087-1' id='fnref-3087-1'>1</a></sup> One of the most famous examples is the “debate” between Bishop Samuel Wilberforce and T. H. Huxley (1860), which was actually an after-lecture discussion on the merits of Darwin’s work. The alleged clash was largely forgotten about until the 1890s, when it resurrected by those seeking to attack the power of the Anglican orthodoxy. By this point the scientific community had become more professionalised and some of its members realised the debate could be used to promote their already growing autonomy. The event was therefore portrayed as if it had been a portentous victory for science over religion, even though, at the time, neither side was said to have won and the discussion was held on purely scientific grounds.<sup class='footnote'><a href='#fn-3087-2' id='fnref-3087-2'>2</a></sup></p>
<p>It is important, therefore, to be aware of how history is sometimes portrayed. Scholars no longer use the term “dark ages”, for example, because the description gives the false impression that this was a period of ignorance during which little development occurred. Rodney Stark suggests that there is a similar problem with the process known as <em>the Enlightenment</em>, because the term itself, coined by Voltaire, was part of a propaganda plot, initially conceived by militant atheists and humanists, who sought to claim the credit for the rise of science. As Stark points out, “The falsehood that science required the defeat of religion was proclaimed by such self-appointed cheerleaders as Voltaire and Gibbon, who themselves played no part in the scientific enterprise.”<sup class='footnote'><a href='#fn-3087-3' id='fnref-3087-3'>3</a></sup> This depiction of the Enlightenment, as if it was some kind of clean secular break from the past, persists today, but, as John Coffey points out, it could be more accurately described as a religious process. This is because many of those at the vanguard of the movement were Protestants (though certainly not all orthodox) who sought to fuse religious and philosophical ideas together. This is not to deny the role of certain groups of atheist thinkers, but crucially these were not representative of the Enlightenment as a whole. Furthermore, Dominic Erdozain argues that you can trace a lot of the unbelief of the time back to expressly religious roots. It was a Christian conscience (rather than a secular or pagan one) that drove much of the Enlightenment thought and a poignant example of this was the way in which Voltaire often used Jesus – albeit his own interpretation of him – in order to attack the church.<sup class='footnote'><a href='#fn-3087-4' id='fnref-3087-4'>4</a></sup></p>
<p>It is always helpful, therefore, to bear in mind John Hedley Brookes’ comments, when he reminds us that:</p>
<blockquote><p>&#8230;in many of the disputes that have been conventionally analysed in terms of some notional relation between science and religion, the underlying issues were principally about neither science nor religion, nor the relationship between them, but were matters of social, ethical or political concern in which the authority of either science, religion or both was invoked (often on both sides) to defend a view held on other grounds&#8230;<sup class='footnote'><a href='#fn-3087-5' id='fnref-3087-5'>5</a></sup></p></blockquote>
<p>Why, then, do simplistic ways of understanding history, such as the conflict thesis, become so prevalent? One theory is advanced by Christian Smith in his book Moral Believing Animals. He argues that one of the central, fundamental motivations for human action is the locating of life within a larger external moral order, which in turn dictates a person’s sense of identity and the way in which they act. He claims that, whether or not they realise it, “all human persons, no matter how well educated, how scientific, how knowledgeable, are, at bottom, believers.”<sup class='footnote'><a href='#fn-3087-6' id='fnref-3087-6'>6</a></sup> He suggests this is because “human knowledge has no common, indubitable foundation,”<sup class='footnote'><a href='#fn-3087-7' id='fnref-3087-7'>7</a></sup> and therefore the way people choose to live and the knowledge they accumulate is all founded upon basic assumptions and beliefs that cannot themselves be empirically verified. This includes the Enlightenment ideas of foundationalist knowledge, the autonomously choosing individual and even universal rationality itself, which he argues “always and only operates in the context of the particular moral orders that define and orient reason in particular directions.”<sup class='footnote'><a href='#fn-3087-8' id='fnref-3087-8'>8</a></sup></p>
<p>In order to make sense of life, he suggests that all individuals perceive the world according to an all-embracing narrative, in which factual information about different events and people is woven into a storyline that makes an overall point. The Scientific Enlightenment Narrative, for example, is one that has been popularised by the new atheists:</p>
<blockquote><p>For most of human history, people have lived in the darkness of ignorance and tradition, driven by fear, believing in superstitions. Priest and Lords preyed on such ignorance, and life was wearisome and short. Ever so gradually, however, and often at great cost, inventive men have endeavoured better to understand the natural world around them. Centuries of such enquiry eventually led to a marvellous Scientific Revolution that radically transformed our methods of understanding nature. What we know now as a result is based on objective observation, empirical fact, and rational analysis. With each passing decade, science reveals increasingly more about the earth, our bodies, our minds. We have come to possess the power to transform nature and ourselves. We can fortify health, relieve suffering, and prolong life. Science is close to understanding the secret of life and maybe eternal life itself. Of course, forces of ignorance, fear, irrationality and blind faith still threaten the progress of science. But they must be resisted at all costs. For unfettered science is our only hope for true Enlightenment and happiness.<sup class='footnote'><a href='#fn-3087-9' id='fnref-3087-9'>9</a></sup></p></blockquote>
<p>Although this narrative may seem to be the very opposite of a religious worldview, Smith makes the interesting observation that “what is striking about these major Western narrative traditions is how closely their plots parallel and sometimes mimic the Christian narrative”.<sup class='footnote'><a href='#fn-3087-10' id='fnref-3087-10'>10</a></sup> They all include a period of darkness followed by redemption, as well as a promise for the future and the identification of potential threats to the desired utopia. He explains that:</p>
<blockquote><p>So deep did Christianity’s wagon wheels wear into the ground of Western culture and consciousness that nearly every secular wagon that has followed – no matter how determined to travel a different road – has found it nearly impossible not to ride in the same tracks of the faith of old. Such is the power of the moral order in deeply forming culture and story.<sup class='footnote'><a href='#fn-3087-11' id='fnref-3087-11'>11</a></sup></p></blockquote>
<p>This is a fascinating observation, because it suggests that the Christian way of perceiving the world still informs the worldview of many of those who think they have jettisoned all the remnants of it. He argues that this pervasiveness is not surprising though, as “the human condition and the character of religion quite naturally fit, cohere, complement and reinforce each other,” because they link the narratives with the historical and personal significances at both the individual and collective level.</p>
<p>The fact that the message is so compelling will come as no surprise to Christians, but, above all, Smith’s work illustrates the problem faced by those who insist that they live by science, logic and empirical evidence, rather than relying on any belief. It also highlights that there is a considerable blind spot in the thinking of many people today, when it comes to appreciating the role religion has played not only in shaping their own ideas, but also in underpinning core aspects of western society. It may be fashionable to dismiss this foundation, but the final word should perhaps be left to the influential German thinker, Jürgen Habermas, who explains that the Judeao-Christian legacy is neither insignificant, nor should it be forgotten:</p>
<blockquote><p>For the normative self-understanding of modernity, Christianity has functioned as more than just a precursor or catalyst. Universalistic egalitarianism, from which sprang the ideals of freedom and a collective life in solidarity, the autonomous conduct of life and emancipation, the individual morality of conscience, human rights and democracy, is the direct legacy of the Judaic ethic of justice and the Christian ethic of love. This legacy, substantially unchanged, has been the object of a continual critical reappropriation and reinterpretation. Up to this very day there is no alternative to it. And in light of the current challenges of a post-national constellation, we must draw sustenance now, as in the past, from this substance. Everything else is idle postmodern talk.<sup class='footnote'><a href='#fn-3087-12' id='fnref-3087-12'>12</a></sup></p></blockquote>
<div class='footnotes'>
<div class='footnotedivider'></div>
<ol>
<li id='fn-3087-1'>R. Numbers, <em>Galileo Goes to Jail and Other Myths about Science and Religion</em> (Harvard University, 2009). <span class='footnotereverse'><a href='#fnref-3087-1'>&#8617;</a></span></li>
<li id='fn-3087-2'>For further reading see J. R. Lucas <em>Wilberforce and Huxley: A Legendary Encounter</em> (available online). <span class='footnotereverse'><a href='#fnref-3087-2'>&#8617;</a></span></li>
<li id='fn-3087-3'>J. Coffey, <em>Thinking Christianly about Early Modern Religious Violence</em> (lecture), at <em>The Dark Side of Christian History</em> Conference, St Ebbe’s Church, Oxford, 5 February 2011. <span class='footnotereverse'><a href='#fnref-3087-3'>&#8617;</a></span></li>
<li id='fn-3087-4'>R. Stark, <em>For the Glory of God</em> (Princeton, 2003), p. 123. <span class='footnotereverse'><a href='#fnref-3087-4'>&#8617;</a></span></li>
<li id='fn-3087-5'>J. H. Brooke, <em>Darwinism and Religion: A Revisionist View of the Wilberforce-Huxley Debate</em> (lecture), at Emmanuel College, Cambridge, 26 February 2001 (available online). <span class='footnotereverse'><a href='#fnref-3087-5'>&#8617;</a></span></li>
<li id='fn-3087-6'>C. Smith, <em>Moral Believing Animals</em> (Oxford, 2003), p. 54. <span class='footnotereverse'><a href='#fnref-3087-6'>&#8617;</a></span></li>
<li id='fn-3087-7'>Ibid., p. 154. <span class='footnotereverse'><a href='#fnref-3087-7'>&#8617;</a></span></li>
<li id='fn-3087-8'>Idem. <span class='footnotereverse'><a href='#fnref-3087-8'>&#8617;</a></span></li>
<li id='fn-3087-9'>Ibid., p. 69. <span class='footnotereverse'><a href='#fnref-3087-9'>&#8617;</a></span></li>
<li id='fn-3087-10'>Ibid., p. 72. <span class='footnotereverse'><a href='#fnref-3087-10'>&#8617;</a></span></li>
<li id='fn-3087-11'>Idem. <span class='footnotereverse'><a href='#fnref-3087-11'>&#8617;</a></span></li>
<li id='fn-3087-12'>Ibid., p. 153. <span class='footnotereverse'><a href='#fnref-3087-12'>&#8617;</a></span></li>
</ol>
</div>
<hr />
<p><small>© Simon Wenham for <a href="http://www.rzim.eu">RZIM Europe</a>, 2011. |
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		<title>Apologetics in your area: Manchester</title>
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		<pubDate>Mon, 25 Jul 2011 10:00:03 +0000</pubDate>
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		<guid isPermaLink="false">http://www.rzim.eu/?p=3139</guid>
		<description><![CDATA[<strong>Many people contact RZIM asking about how they can begin to get involved with evangelism and apologetics. Getting appropriate training is of course an important first step, but even after attending apologetics courses it isn’t always clear what to do next.</strong>

One practical way of applying your knowledge is to develop your own apologetics group in your local area, which is what one collection of RZIM supporters have done in Manchester. We caught up with one of the organisers, Philip Lewis, who shared with us more about how the initiative began...]]></description>
			<content:encoded><![CDATA[<p><a class="post_image_link" href="http://www.rzim.eu/apologetics-in-your-area-manchester" title="Permanent link to Apologetics in your area: Manchester"><img class="post_image alignnone frame" src="http://www.rzim.eu/wp-content/uploads/2011/06/apologeticsinyourarea_man.gif" width="600" height="101" alt="Post image for Apologetics in your area: Manchester" /></a>
</p><p><strong>Many people contact RZIM asking about how they can begin to get involved with evangelism and apologetics. Getting appropriate training is of course an important first step, but even after attending apologetics courses it isn’t always clear what to do next.</strong></p>
<p>One practical way of applying your knowledge is to develop your own apologetics group in your local area, which is what one collection of RZIM supporters have done in Manchester. We caught up with one of the organisers, Philip Lewis, who shared with us more about how the initiative began:</p>
<blockquote><p>What do you do with six heads full of knowledge, hundreds of hours of training, loads of enthusiasm and a desire to encourage and equip others to &#8216;teach others also&#8217;?</p></blockquote>
<p>My wife, Brenda, and I had completed RZIM’s three training weekend courses and we went on to do the two year Diploma in Biblical and Theological Studies at Wycliffe Hall, Oxford, which was, at the time, offering a 50% option in Apologetics through the Oxford Centre for Christian Apologetics. On top of our full time jobs as Hospital Consultant and Head Teacher of a Christian School (as well as having eight children and multiplying grandchildren) we spent about thirty extra hours per week studying, writing essays and being generally encouraged by the excellence of the course and the academic stimulation, by our fellow students and the rich fellowship and social interaction afforded by each Wednesday evening (for which we notched up 19,000 miles of driving between our Cheshire home and Oxford over the two year period). </p>
<div id="attachment_3144" class="wp-caption alignnone" style="width: 600px">
	<img src="http://www.rzim.eu/wp-content/uploads/2011/06/manchster.jpg" alt="Apologetics in Manchester" title="Apologetics in Manchester" width="600" height="314" class="size-full wp-image-3144" />
	<p class="wp-caption-text">Josh, Jon, Philip, Brenda, John and Lydia</p>
</div>
<p>We still felt hungry for more and were aware that to rely just on the RZIM team to provide the resources was likely to deplete them and leave them more thinly spread. We had already decided to host an outreach dinner for my patients and colleagues using the excuse of 25 years as a consultant to invite them to what ended up as a meal for 120 at which Michael Ramsden gave an address on <em>The pursuit of happiness</em>, followed by forty-five minutes of questions. It seemed an obvious opportunity to invite the RZIM team to run a first North England Training Day that weekend, which was attended by 350 appreciative delegates. </p>
<p>At the same time we heard that three OCCA alumni and a Wycliffe graduate were returning to the Manchester region. Lydia Asker who, after her degree in English, completed the one year OCCA course, then worked as a Zacharias Trust intern for a further year. She was about to get married to John Allister, who after five years of teaching Physics had completed the BA course at Wycliffe Hall. John was returning to become curate in Macclesfield, where they now have their home. Josh Thorp, then a Manchester medical student, had secured 75% funding to use his intercalated year studying at OCCA on the one year course, before returning to complete his medical degree. In the month of our dinner and day conference Josh <em>just happened</em> to be training on my medical team. Finally, Jon King, who had been a house lawyer for Goldman Sachs, had completed the OCCA business programme and was moving to Manchester to become a barrister.</p>
<p>With encouragement from David Lloyd and Michael Ramsden we convened a meeting and agreed between us that we should start a local apologetics training group which we have called Apologetics in Manchester (AiM). We have had eight meetings so far (three each term) and we meet on Saturday mornings between 10:00am and midday in a superb informal cafe-style venue at a local theological college, which has been very welcoming. Applying what we had learned on the DBTS about the importance of social relaxation and interaction, we have a simple format starting with coffee and doughnuts, ten minutes of worship, Session one, more drinks and doughnuts followed by Session two. There is usually some small group interaction around tables, followed by a plenary and a prompt finish. We also run an apologetics bookstall. </p>
<p>Between each meeting we meet to eat, plan and pray, study the feedback and prepare. We are richly blessed with our various giftings and areas of interest and have received enthusiastic feedback from the delegates, who so far have numbered up to forty. Josh provides the meanest minutes and Jon King is outstanding as webmaster, providing fantastic adverts. We have based our curriculum loosely on the RZIM training video series. Our subjects have been:</p>
<ul>
<li>Only an idiot would believe in God</li>
<li>Conversational Apologetics</li>
<li>How do you see the world?&#8217; (<em>examining worldview</em>)</li>
<li>Sceptics rule, OK?</li>
<li>Does suffering disprove God?</li>
<li>Has science disproved God?</li>
<li>Has history disproved Christmas?</li>
</ul>
<p>Our next sessions are planned to include:</p>
<ul>
<li>If I was God, I’d make myself clearer</li>
<li>Islam</li>
<li>The Resurrection</li>
</ul>
<p>Whilst we clearly believe that God has brought us together, we hope that some of you who have been similarly blessed and encouraged by RZIM training may consider following our example and setting up apologetics training in your own localities. </p>
<p>Our website is <strong><a href="http://www.manchesterapologetics.com" class="broken_link">www.manchesterapologetics.com</a></strong></p>
<hr />
<p><small>© RZIM Office for <a href="http://www.rzim.eu">RZIM Europe</a>, 2011. |
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		<title>Starting with Questions</title>
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		<pubDate>Tue, 19 Jul 2011 10:00:14 +0000</pubDate>
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		<description><![CDATA[<strong>Starting with a question seems like a good idea to most people: it helps to bring a sharper focus; it's conversational; it reveals gaps in knowledge and it’s quite natural - kids seem to use questions instinctively to find out about the world. Of course, there are lazy questions and there are thoughtful questions. The difference is hard to explain, but anyone who has ever heard, or asked a great question, asked at the right time, will immediately know why good, careful, thoughtful questions are always worth asking.</strong>

Christians have often pointed to the example of God asking Adam and Eve, 'Where are you?' (Genesis 3:9), and the way in which Jesus interacts with people in the New Testament.

So, perhaps starting with questions isn't such a bad idea after all, is it? Even so, some Christians are suspicious of starting with questions.]]></description>
			<content:encoded><![CDATA[<p><a class="post_image_link" href="http://www.rzim.eu/starting-with-questions" title="Permanent link to Starting with Questions"><img class="post_image alignnone frame" src="http://www.rzim.eu/wp-content/uploads/2011/06/startionquestions.gif" width="600" height="121" alt="Post image for Starting with Questions" /></a>
</p><p><strong>Starting with a question seems like a good idea to most people: it helps to bring a sharper focus; it&#8217;s conversational; it reveals gaps in knowledge and it’s quite natural &#8211; kids seem to use questions instinctively to find out about the world. Of course, there are lazy questions and there are thoughtful questions. The difference is hard to explain, but anyone who has ever heard, or asked a great question, asked at the right time, will immediately know why good, careful, thoughtful questions are always worth asking.</strong></p>
<p>Christians have often pointed to the example of God asking Adam and Eve, &#8216;Where are you?&#8217; (Genesis 3:9), and the way in which Jesus interacts with people in the New Testament. Here are some of Jesus&#8217; questions:</p>
<ul>
<li>What are you looking for?</li>
<li>Why are you looking for me?</li>
<li>What do you want me to do for you?</li>
<li>Who do people say that I am?</li>
<li>But who do you say that I am?</li>
<li>Why do you ask me about what is good?</li>
<li>Why do you call me good?</li>
<li>Who is my mother? Who are my brothers and sisters?</li>
<li>Who appointed me as your judge and arbitrator?</li>
<li>How long will I endure you?</li>
<li>Have I been with you for so long a time and you still do not know me?</li>
<li>What are you thinking in your hearts?</li>
<li>Why do you harbour evil thoughts?</li>
<li>If you love only those who love you, what credit is that to you?</li>
<li>If you do good only to those who do good to you, what credit is that to you?</li>
<li>Do you want to be well?</li>
<li>Who touched me?</li>
<li>What is your name?</li>
<li>How long has this been happening to him?</li>
<li>Which is easier, to say to the paralytic, &#8216;Your sins are forgiven&#8217; or to say &#8216;Rise, pick up your mat and walk&#8217; ?</li>
<li>Do you see anything?</li>
<li>You see all these things do you not?</li>
<li>Can a blind person guide a blind person?</li>
<li>Do you see this woman?</li>
<li>Why do you make trouble for her?</li>
<li>Where are they, has none condemned you?</li>
<li>What good is it to gain the whole world but forfeit your soul?</li>
<li>What could one give in exchange for his life?</li>
<li>Can any of you by worrying add a single moment to your life?</li>
<li>Is not life more than food and the body more than clothing?</li>
<li>Are you not more important than the birds of the sky?</li>
<li>Who is greater, the one seated at the table, or the one who serves?</li>
<li>What is the reign of God like? To what can I compare it?</li>
<li>Do you think that I have come to establish peace on the earth?</li>
<li>Which of you would hand his son a stone when he asks for a loaf of bread, or a snake when he asks for a fish?</li>
<li>Where is your faith?</li>
<li>Do you believe that I can do this?</li>
<li>Why are you terrified?</li>
<li>Do you not yet have faith?</li>
<li>Why this commotion and weeping?</li>
<li>Why does this generation seek a sign?</li>
<li>To what shall I compare the people of this generation? What are they like?</li>
<li>How can you believe, when you accept praise from one another and do not seek the praise that comes from the only God?</li>
<li>Did I not tell you that if you believe you will see the glory of God?</li>
<li>Do you not believe that I am in the Father and the Father is in me?</li>
<li>Do you believe now?</li>
<li>I am telling you the truth, why do you not believe me?</li>
<li>Is it lawful to cure on the Sabbath or not?</li>
<li>Show me a denarius. Whose image and name does it bear?</li>
<li>Why do you not understand what I am saying?</li>
<li>Do you not yet understand or comprehend?</li>
<li>Are your hearts hardened?</li>
<li>Do you have eyes and not see, ears and not hear?</li>
<li>Do you still not understand this?</li>
<li>If I tell you about early things and you do not believe, how will you believe if I tell you about heavenly things?</li>
<li>Do you understand these things?</li>
<li>Why do you not interpret the present time?</li>
<li>Does this shock you?</li>
<li>Why do you call me &#8216;Lord, Lord,&#8217; but do not do what I command?</li>
<li>Why do you break the commandment of God for the sake of your tradition?</li>
<li>What were you arguing about on the way?</li>
<li>Why are you testing me?</li>
<li>Is it not written: &#8216;My house shall be called a house of prayer for all peoples&#8217;?</li>
<li>Will you lay down your life for me?</li>
<li>Can you drink the cup that I am going to drink?</li>
<li>Do you also want to leave?</li>
<li>Do you realise what I have done for you?</li>
<li>Why ask me?</li>
<li>Why are you trying to kill me?</li>
<li>For which of these good works are you trying to stone me?</li>
<li>Do you think that I cannot call upon my Father and he will not provide me at this moment with more than twelve legions of angels?</li>
<li>Would you like some breakfast?</li>
<li>Have you anything here to eat?</li>
<li>Why are you troubled? Why do questions arise in your hearts?</li>
<li>Have you come to believe because you have seen me?</li>
<li>I am the resurrection and the life; whoever believes in me, even if he dies, will live, and everyone who lives and believes in me will never die. Do you believe this?</li>
<li>What are you discussing together as you walk along?</li>
<li>Do you love me?</li>
</ul>
<p>So, perhaps starting with questions isn&#8217;t such a bad idea after all, is it? Even so, some Christians are suspicious of starting with questions. Many Christians are worried about being unfaithful to God if they use, and engage properly with questions. But, as you can see, Jesus used questions, which, for me, is the strongest reason to use them. And when Jesus asked a question it suddenly brought everything into focus, not just for him, but for everyone listening as well. Have you ever noticed how Jesus’ often subversive questions summarise and then lift up the prevailing authority structures, symbols and assumptions? His questions lift them high up into the air for inspection, so that everyone can see more clearly the motives, traditions, assumptions, and all the wildness that often rage under the surface.</p>
<p>Questions help us to concentrate, pay attention and think together. A good question can transform a meandering discussion into a life-changing moment, when reality breaks through illusion. In these moments, when we gently ask the right questions, we can sometimes get under a question, and meet the person behind the question, in order to open the door and speak right into their heart. And we have a message that has power, reality and the compassion to answer the deeper questions that come bursting out when the door is opened.</p>
<blockquote><p>
Oh my soul, be prepared for the coming of the Stranger.<br />
Be prepared for him who knows how to ask questions.<br />
<em>From </em>Choruses from the Rock<em>, T. S. Eliot</em></p></blockquote>
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<p><small>© Tom Price for <a href="http://www.rzim.eu">RZIM Europe</a>, 2011. |
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		<title>Pulse Magazine – Issue 8</title>
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		<pubDate>Mon, 18 Jul 2011 10:00:22 +0000</pubDate>
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		<description><![CDATA[<strong>As we reach the summer there is a great deal of excitement about the many activities that we are involved with. Our team has taken part in a number of missions across the UK, including Sheffield, Canterbury and Leyland, and it has been a delight to see people both coming to the Lord and signing up to the follow-up courses. It has also been a real pleasure to see the work of the OCCA students in this, as they put their training to good effect.</strong>

It is also great to see that our Associates are continuing to quite literally change Europe. One of THE highlights of our recent time together was the opportunity to be able to listen to the reports of how our training has changed their lives and ministries and how they have used our materials to train hundreds of others. The biggest single impact has probably been in France and we are continuing to seek to grow and support our Associate network.]]></description>
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		<description><![CDATA[The Oxford Centre for Christian Apologetics is pleased to announce a record number of applicants both for the business course starting in June and the one year programme beginning next academic year. The enlargement of the student cohort is part of the on-going plan to grow the Centre, both in terms of its size and its overall influence. It is also hoped that the greater demand for places will help to broaden the already international student community further and to elevate academic standards to an even higher level still.]]></description>
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</p><h2>A record number of applicants for the Oxford Centre for Christian Apologetics</h2>
<p><strong>The <a href="/what-we-do/occa">Oxford Centre for Christian Apologetics</a> is pleased to announce a record number of applicants both for the business course starting in June and the one year programme beginning next academic year. The enlargement of the student cohort is part of the on-going plan to grow the Centre, both in terms of its size and its overall influence. It is also hoped that the greater demand for places will help to broaden the already international student community further and to elevate academic standards to an even higher level still.</strong></p>
<p>Yet the increasing demand to attend the course is also matched by an urgent need for more bursaries to support applicants who cannot afford all or part of their tuition fees. The OCCA is committed to sourcing the very best emerging evangelists from around the world, irrespective of their ability to pay, and, therefore, if you feel that you are able to contribute towards the educational costs of an up-and-coming apologist, please use our <a href="/contact-us">Contact Us</a> form marking <strong>FAO: David Lloyd</strong>.</p>
<p><strong>The courses offered are:</strong></p>
<h2><a href="http://www.theocca.org/one-year">One year certificate in Christian Apologetics</a></h2>
<p>This course, accredited by the University of Oxford, is designed for those who wish to dedicate a whole year immersing themselves in evangelism and apologetics. The emphasis of the programme is upon training in practical evangelism. The in-depth teaching in apologetics is therefore combined with opportunities to use the knowledge that has been acquired in real ministry settings. An integral part of the course is the close mentoring of students so that they might develop and be equipped according to their own specific gifting.</p>
<h2><a href="http://www.theocca.org/eight-weeks-residential" class="broken_link">The Business Programme</a></h2>
<p>This programme is designed specifically for those wishing to communicate the gospel more effectively in a workplace environment. It is tailored specifically for professionals, business people and educators who wish to dedicate themselves to an intensive period of apologetics study. The course, which also includes enrollment on the annual Oxford Summer School, involves teaching on evangelism, apologetics, biblical studies and mission in the workplace.</p>
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		<title>Can you help us match this missions grant?</title>
		<link>http://feedproxy.google.com/~r/zachariastrust/~3/1NNv7KRFQSc/missions-grant</link>
		<comments>http://www.rzim.eu/missions-grant#comments</comments>
		<pubDate>Mon, 11 Jul 2011 15:22:30 +0000</pubDate>
		<dc:creator>RZIM Europe</dc:creator>
				<category><![CDATA[Articles]]></category>
		<category><![CDATA[giving]]></category>
		<category><![CDATA[missions]]></category>

		<guid isPermaLink="false">http://www.rzim.eu/?p=3189</guid>
		<description><![CDATA[This year, the RZIM European speaking team has been extremely busy leading missions in a number of locations including Oxford University, Canterbury, Buckingham and Sheffield. These missions, each held over several days, have also served to give our students at the Oxford Centre for Christian Apologetics (see <a href="http://www.theocca.org">www.theocca.org</a>) some wonderful opportunities to share their faith, answer heartfelt and intellectual objections to the gospel, and lead people to Christ.

A major Trust has recently pledged a significant gift to support our ongoing missions work in the UK. The Trust has stipulated that we must raise an equivalent amount before they will release their funding. We are therefore seeking to raise £25,000 in the UK to match this at the earliest opportunity.  Would you consider helping us towards this target, knowing that what you give will, in effect, be doubled by this Trust?

As Ravi Zacharias writes: “The propagation of the gospel and teaching and equipping people to defend their Christian faith is our task.  Your giving, your enabling us, gives us the liberty to accept such invitations. Please do come alongside us. Ask God what he would have you do, and whatever that prompting is for you, we would be privileged to be the receptors of that gift.  God bless you.”

As a UK registered charity, we are able to benefit from Gift Aid if you are a UK taxpayer. To donate online, please go to <a href="http://www.rzim.eu/supporting-us">www.rzim.eu/supporting-us</a>

Thank you so much for any help, however small, that you are able to give at this time.]]></description>
			<content:encoded><![CDATA[<p><a class="post_image_link" href="http://www.rzim.eu/missions-grant" title="Permanent link to Can you help us match this missions grant?"><img class="post_image alignnone frame" src="http://www.rzim.eu/wp-content/uploads/2011/07/yoursupport.jpg" width="600" height="120" alt="Post image for Can you help us match this missions grant?" /></a>
</p><p>This year, the RZIM European speaking team has been extremely busy leading missions in a number of locations including Oxford University, Canterbury, Buckingham and Sheffield. These missions, each held over several days, have also served to give our students at the Oxford Centre for Christian Apologetics (see <a href="http://www.theocca.org">www.theocca.org</a>) some wonderful opportunities to share their faith, answer heartfelt and intellectual objections to the gospel, and lead people to Christ.</p>
<p>A major Trust has recently pledged a significant gift to support our ongoing missions work in the UK. The Trust has stipulated that we must raise an equivalent amount before they will release their funding. We are therefore seeking to raise £25,000 in the UK to match this at the earliest opportunity.  Would you consider helping us towards this target, knowing that what you give will, in effect, be doubled by this Trust?</p>
<p>As Ravi Zacharias writes: “The propagation of the gospel and teaching and equipping people to defend their Christian faith is our task.  Your giving, your enabling us, gives us the liberty to accept such invitations. Please do come alongside us. Ask God what he would have you do, and whatever that prompting is for you, we would be privileged to be the receptors of that gift.  God bless you.”</p>
<p>As a UK registered charity, we are able to benefit from Gift Aid if you are a UK taxpayer. To donate online, please go to <a href="http://www.rzim.eu/supporting-us">www.rzim.eu/supporting-us</a></p>
<p>Thank you so much for any help, however small, that you are able to give at this time.</p>
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<p><small>© RZIM Office for <a href="http://www.rzim.eu">RZIM Europe</a>, 2011. |
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