Thursday, October 20, 2011

The Witness in the Mosque

From a Muslim woman who gave her life to Jesus: "Islam says if you change your religion you can't go to heaven. This makes everybody frightened. But Iranians are looking for God. They hate Islam and they hate the government. Seeing the results of this system they are depressed. Everybody is serious faced. They are under such pressure. When they hear about Jesus and see our happy faces or the happy color of a scarf we wear, like red, yellow or white, they are surprised and want to know why. The happiness, joy and kindness Jesus brings to people who accept him draw others to them.

"Before we go out to tell people about Christ, we pray and ask God to show us who really needs God and loves God, and God shows us which people to speak to.

"I have gone into the mosque about a dozen times. There the women must sit behind a divider and cannot see the men. We must all wear our black chador in the mosque. I take gospel tracts with me, and I sit there on the rug among the women and ask God if he will show someone to me. In one mosque they had a library. I put a Bible in the library. The next time I went, they were searching all the bags of the women as we went in. On Tuesday when I go to the mosque, we give the leaders a prayer request. I print a small note about Jesus, fold it up and hand it back to them.

"With the personality God has given me, I do nor fear at all. Nothing is more important for me in these times."

(from Voice of the Martyrs, October 2011 prayer letter)

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Wednesday, October 19, 2011

I'll Reconcile IF...

An attitude that is often heard: "'I'll reconcile IF ... "

Where would we be now if God had held us to his own standard of holiness before entering into relationship with us? Where would Abraham be, or Peter? What does it mean to be a follower of Jesus? We are not only positive toward reconciliation; we have to pursue reconciliation. To make the first move, as God did and still does. Love is not about principles, love is in our hearts and minds, and shows in the way we act.

(Jamie Hilsden, Lausanne Consultation on Jewish Evangelism, LCJE Bulletin, September 2011)

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Tuesday, October 18, 2011

History Matters! Evidence for Global Warming during the Middle Ages

"The Bible is a book of history. It is no coincidence that so-called 'postmodernism' rejects the value of history with an overriding skepticism that rationalizes falsehoods based on desired social or political outcomes." Another area of history that is ignored are accounts that tell of "global warming" during Middle Ages. Did you know that Norse Greenland was an agricultural society? This history is conveniently ignored in Al Gore's famous hockey stick graph of global warming trends during human history. Another blow against junk science... better to believe in the historical value of God's Word, the Scriptures!

Selections from The Little Ice Age in the North Atlantic Region, Part II: Magnitude, Extent, and Importance of the Little Ice Age, by Peter Klevberg, Michael J. Oard

(These selections, edited by Marko Malyj, are of the article published in Creation Research Society Quarterly Journal, Volume 48, Number 1, Summer 2011)

The Little Ice Age

The term “Little Ice Age” was originally coined by F. Matthes for what is generally called today the “neoglacial period (Mann, 2002; Ogilvie and Jónsson, 2001). It has now come to be used for an equivocal period in late medieval to early modern times, depending on the definition. Regardless of the approach taken, and contrary to naysayers (Mann, 2002), the Little Ice Age was still a phenomenon that is reasonably definable on a global basis.

The best historical data for the Little Ice Age are from the North Atlantic region; although historical accounts are available from China and Japan. In general, the Little Ice Age is considered to start about 1350 and end around 1880.

What was Before the Little Ice Age?

Controversy surrounds the weather in the period before the Little Ice Age. In the scientific literature, some scientists argue for a "Medieval Warm Period."

While models such as that promoted by the Intergovernmental Panel on Climate Change (IPCC) tend to downplay (if not deny) the Medieval Warm Period, others support it (Esper et al., 2005; Guiot et al., 2005),  More importantly, historical accounts from countries in the North Atlantic region confirm a Medieval Warm Period.

English and German Agriculture

Both England and Germany had well established wine industries during early medieval times, and both were forced to cease due to climate change (Fagan, 2000). Agricultural changes extended well beyond the wine industry and were not primarily driven by social conditions, disease, or other nonclimatic factors, as both weather records and general historical accounts indicate. Weather records from England are particularly complete.

Swiss Agriculture and Settlement

Switzerland is particularly important in studies of the Little Ice Age. Records are very good, and impacts from growing glaciers were both severe and widespread. Valleys, farms and towns, and mountain passes were overrun by ice. The extent of agricultural development and trade routes indicate conditions in early medieval times as warm as or warmer than today (Grove, 1988).

Icelandic Crops


Cereal grains were grown in various parts of Iceland during the Medieval Warm Period. As the climate cooled in the 1200s, the range of grain growing was steadily reduced, and finally ceased altogether (Grove, 1988). It is now possible to grow barley again on the southern coast of the Icelandic mainland (see barley stubble on south coast of Iceland, April, 2002 in the picture) but not on the north or east coasts.

Norwegian Forests

The Medieval Warm Period was not the clima optimum in Norway; this occurred much earlier, as indicated by remains of pine forest on Hardangarvidda, far above the present treeline (Lillehammer, 1994). The greater warmth of the Medieval Warm Period is, however, indicated by the extent of pine-oak forest where spruce-birch now predominates and agricultural development at elevations above what can be sustained today (Helle, 1994).

Agriculture in Greenland

Norse Greenland was an agricultural society. The population of Greenland was well in excess of what could be supported by the traditional Inuit (Eskimo) lifestyle. As advancing ice covered farms, increasing cold stunted vegetation, and falling water temperatures chased cod from the Davis Strait, Greenland’s agriculture collapsed (Fagan, 2000).

Elsewhere

Records from other parts of the world (Western Hemisphere, Southern Hemisphere) tend to be few and relatively recent. They document retreating ice with the end of the Little Ice Age but do not generally extend far enough back to document whether the Medieval Warm Period was global. The few proxies that cover longer periods and low latitudes tend to be more prone to speculation and interpretation, with the predictable
controversy resulting (Grove, 1988; Linderholm et al., 2009).

Good History versus Political Manipulation?

The Bible is a book of history, and it is no coincidence that so-called “postmodernism” (or “nonreason” per Schaeffer, 1982) rejects the value of history with a skepticism ad absurdum and often rationalizes falsehoods based on desired social or political outcomes (Grenz, 1996; Veith, 1994). The threat this poses to science has been pointed out (Anderson, 2007, 2008; Klevberg, 1999, 2008). That this is behind at least some of the junk science (e.g., Gore, 2006) at the surface of the global climate change question is clear.

The good historiography of the Little Ice Age, especially from Europe, is helpful in this struggle over the nature of history.

Marko comments: Doug Hoffman points out at the Resilient Earth that all this evidence of the Medieval Warm Period was conveniently ignored in  Michael Mann's infamous “hockey stick” history graph that is the idol of the global warming movement. The Medieval Warm Period, also called the Medieval Climate Anomaly (MCA) "was the most recent pre-industrial warm period, noted in Europe and elsewhere around the globe."

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References (selected)

Anderson, K. 2007. Postmodern creationists? CRSQ 44:73–74.

Anderson, K. 2008. Response to “postmodernism and relativism.” CRSQ 44:243.

Esper, J., D.C. Frank, R.J.S. Wilson, and K.R. Briffa. 2005. Effect of scaling and regression on reconstructed temperature amplitude for the past millenium. Geophysical Research Letters 32:L07711-L07711.

Fagan, B. 2000. The Little Ice Age: How Climate Made History 1300–1850. Basic Books, New York, NY.

Gore, A. 2006. An Inconvenient Truth: The Planetary Emergency of Global Warming and What We Can Do About It. Rodale, New York, NY.

Grenz, S.J. 1996. A Primer on Postmodernism. William B. Eerdmans, Grand Rapids, MI.

Grove, J.M. 1988. The Little Ice Age. Metheun & Co., Ltd. New York, NY. 

Guiot, J., A. Nicault, C. Rathgeber, J.L. Edouard, F. Guibal, G. Pichard, and C. Till. 2005. Last-millenium summer temperature variations in western Europe based on proxy data. The Holocene 15:489–500.

Helle, K. 1994. Under kirke og kongemakt 1130 - 1350. Volume 3 of Aschehougs norges historie (in Norwegian). Aschehoug & Co. (W. Nygaard), Oslo, Norway.

Klevberg, P. 1999. The philosophy of sequence stratigraphy--part I: philosophic background. CRSQ 36:72–80

Klevberg, P. 2008. Postmodernism and relativism. CRSQ 44:243.

Lillehammer, A. 1994. Fra jeger til bonde—inntil 800 e.Kr. Volume 1 of Aschehougs norges historie (in Norwegian). Aschehoug & Co. (W. Nygaard), Oslo, Norway.  

Linderholm, H.W., J.A. Björklund, K. Seftigen, B.E. Gunnarson, I. Drobyshev, J.-H. Jeong, P. Stridbeck, and Y. Liu. 2009. Dendroclimatology in Fennoscandia—from past accomplishments to future potentials. Climate of the Past Discussions 
5:1415–1461.

Mann, M.E. 2002. Little Ice Age. In Mac-Cracken, M.C., and J.S. Perry (editors), The Earth System: Physical and Chemical Dimensions of Global Environmental Change, pp.505–509. Volume I in Munn, T. (editor-in-chief). Encyclopedia of Global Environmental Change, John Wiley & Sons, Ltd., Chichester, UK.

Ogilvie, A.E.J., and T. Jónsson. 2001. “Little Ice Age” research: a perspective from Iceland. In Ogilvie, A.E.J., and T. Jónsson (editors), The Iceberg in the Mist: Northern Research in Pursuit of a “Little Ice Age,” pp. 53–82. Kluwer Academic Publishers, Boston, MA.

Schaeffer, F.A. 1982. How Should We Then Live? In The Complete Works of Francis Schaeffer V:83–277. Crossway Books, Westchester, IL.

Veith, G.E., Jr. 1994. Postmodern Times: A Christian Guide to Contemporary Thought and Culture. Crossway Books, Wheaton, IL.

Monday, October 17, 2011

Jews telling Muslims about Jesus

Being a Jew is a very good background for being able to share Jesus with Muslims - "as long as they don't know that you're Jewish" ☺. For MBBs (Muslim Background Believers) to be welcomed into Christian Arabic churches is difficult and often dangerous for the churches.

"We must provide a network of homes and places where new believers (MBBs) can be fed and sheltered, enjoying fellowship with their brothers and sisters in the faith ... And Jewish believers must welcome and edify their new brothers and sisters in the faith as part of'the universal ecclesia; if the Jewish people are not present in the churches, the churches will disappear."

(Martin Goldsmith and Judith Rood, Lausanne Consultation on Jewish Evangelism, LCJE Bulletin, September 2011)

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Sunday, October 16, 2011

November 6th is Orphan Sunday

Orphan care in countries around the world is failing. For example, in Ukraine, when orphans grow out of the orphanage...
  • 70% end up in crime -
  • 50% of girls become prostitutes -
  • 33% are homeless and unemployed -
  • 30% commit suicide within 2 years -
  • 80% of those who marry divorce -
On Sunday, November 6th , the Christian Alliance for Orphans is promoting Orphan Sunday. See their “Partnership Packages” that can help your church get involved with ministry to orphans this Orphan Sunday. Click on this video to learn more about the needs of these children:




(from the October 2011 newsletter of New Hope International, a member organization of the Christian Alliance for Orphans)

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