Does your faith need strengthening? Are you confused and wondering if Jesus Christ is really "The Way, the Truth, and the Life?" "Fight for Your Faith" is a blog filled with interesting and thought provoking articles to help you find the answers you are seeking. Jesus said, "Seek and ye shall find." In Jeremiah we read, "Ye shall seek Me, and find Me, when ye shall seek for Me with all your heart." These articles and videos will help you in your search for the Truth.

Wednesday, June 3, 2015

Ghosts of the Mediterranean

By Daniel Gordon, BBC News, Pozzallo, Sicily, 1 June 2015

Since the start of the year, about 75,000 people have crossed the Mediterranean to get to Europe, usually in overcrowded boats that aren’t seaworthy. Often the boats are impounded to stop people smugglers using them again.

I found the spot where some of the migrant boats are laid to rest. Their graveyard is a patch of bare concrete tucked inside the port of Pozzallo.

The decrepit fishing vessels used to ferry the migrants from the other side of the Mediterranean lie at awkward angles on the ground. Their names are daubed on their sides in bright colours, the Arabic lettering peeling off, their cabin roofs rounded like giant children’s bath toys, their hulls painted in tasteful shades of light blue and red.

I get talking to a man called Giuseppe who runs a cargo company at the port. “You see those boats at the back?” he says, pointing towards the perimeter fence. “Which would you say is cleaner?” The one on the left must have been out of the water for months, if not years. But nobody had ever called lost property about the belongings its final load of passengers had left behind.

On the deck I can see a black rucksack, a man’s padded jacket, fraying at the seams, and a child’s shoe on which you can just about make out some brownish embroidered love hearts.

Dozens of grubby, faded orange life jackets have spilled over the side on to the ground. My mind whirrs with the possibilities–did that mean there had been a false alarm, and that help had arrived before the life jackets were needed? Or that the craft had foundered before there had been time to put them on?

In comparison, the boat next to it looks almost fit to return to sea. The migrants’ luggage has been tidied into three enormous white sacks, of the type so huge that only a hydraulic lift can move them. Giuseppe tells me that he and his staff cleaned that boat up out of respect.

After it had been brought to shore it, was discovered there had been 46 young people locked below deck. “They’d had no air down there,” says Giuseppe. “By the time we found them, they’d been dead for four days. We worked all through the night without a break to bring the bodies out. We cut holes in the deck to let the stench out. That smell will stay with me for the rest of my life,” he says, his eyes welling up with tears.

“Do you know why it’s so rare to find bodies when one of these boats sinks?” he asks. “It’s because many of the migrants can’t swim, so when they realise the ship’s going down, they cling onto the side for dear life. Then rigor mortis sets in, and they’re joined to the boat on the bottom of the sea forever more. A friend of mine is a diver in Lampedusa. He saw it for himself.”

Time and again, we hear that the migrants’ real aim is to reach northern Europe. Italy is just a transit point, as it offers the closest and most accessible European shore. They have no intention of staying here. Indeed, some are even reported to have booked and paid for taxis to meet them at their intended landing points so they can be taken straight to Italy’s borders with its richer, northern neighbours.

The Italian authorities are said to be quite happy to turn a blind eye. But when the ships break down or when the coastguard intervenes, the media arrive and the bureaucratic machine has to process them. Then the migrants’ choice is to try to stay here or be repatriated.

Before visiting the ships’ graveyard I’d been to a foster home in the nearby town of Noto, where a group of Egyptian teenagers had been living for two years. The seven youngsters I met were obviously well cared for, and integrated into their community. They had learned to speak not exactly Italian, but the Sicilian dialect, and had all adopted names like Ciccio and Roberto rather than use the Arabic names they’d arrived with.

Now so many people come from North Africa it’s clear that Italy can’t possibly offer that sort of hospitality to all of them. “It’s not that we don’t want the migrants here,” Giuseppe tells me, “we’ve taken their natural resources, so we do owe them.”

He points again at the group of rotting and rusting hulks at the water’s edge. More than 150 of them have come into this harbour alone, he says. And every port in Sicily now has its own collection of migrant boats. “How can Italy possibly deal with all of these people by itself?” he asks adding: “You’re a journalist, please tell the world, we need help.”

How The Crackdown On Cash Quietly Undermines Our Freedom

Emmanuel Garessus, Le Temps, June 1, 2015

GENEVA–There is a war on cash. A growing number of countries are taking steps to restrict this concrete manifestation of our toils, with notable economists such as Larry Summers and Kenneth Rogoff even pleading for requiring all economic transactions to be electronic. What is their motivation, and is this an attack on freedom?

Greece, Sweden and Italy have already gone too far in limiting how cash is used. Former Prime Minister Mario Monti, who succeeded Silvio Berlusconi, reduced the authorized limit for cash transactions from 2,500 euros to 1,000 euros in 2011. The Danish government decided this year that boutiques, convenience stores and restaurants must stop accepting cash.

From a purely economic standpoint, cash doesn’t have the same value as money in a bank account. The risk of the first corresponds only to that of the central bank, while money in an account is as risky as the commercial bank that is holding it–and the loans they can issue thanks to it.

For individuals, bills and coins offer assurance. “Everyone is obligated to accept money from the central bank,” says German economic journalist Roland Tichy. “It guarantees both the forging and immediate realization of a contract at the point of sale: money for merchandise.” In the age of cyber crime, he adds, “a keyboard is riskier than a banknote.”

But those who want to limit cash transactions point to the risks of carrying it, not to mention the logistical cost of bills for banks and lost revenue for the state through black markets and tax evasion. Online businesses are naturally enthusiastic regarding a cashless society. But studies claiming to show the advantages of limiting cash transactions have been financed primarily by credit card companies, as Tichy observes on his blog.

The major reason for banning cash, favored by backers of Keynesian economics, is to support economic recovery. Former Treasury Secretary Larry Summers says excess liquidity could condemn the economy to lasting stagnation. Despite interest rates hovering near zero, investment opportunities still may not be attractive enough. If cash isn’t banned, it may be necessary to introduce negative interest rates to get people to put their money to work.

Kenneth Rogoff, former chief economist at the International Monetary Fund, suggests that banning cash could kill two birds with one stone by supporting central banks in fiscal expansion policies, while also fighting tax evasion.

That theory is debatable, both economically and politically. The idea that liquidity is the cause of stagnation is widely disputed among economists. The underlying problem is the mountain of debt. Consumer debt levels more than doubled between 1980 and 2010 in industrialized countries, and the trend isn’t slowing.

Daniel Stelter, author of Debt in the 21st Century, explains that without reduction in debt levels, the hope for significant growth won’t be realized. Unconventional strategies of central banks might permit a modest lift in GDP, but at the cost of devaluing money. Employment and investment won’t actually take off. At the same time, slower productivity growth, the aging of populations, and rising taxes all conspire to put the brakes on growth. With no solution for lowering debt, there is no way out.

“When the situation demands it, the powers of the world are able to take drastic measures,” Stelter explains in Manager magazine. The economist recalls when the government seized gold from American households in 1933. The goal was to combat the Great Depression and, more specifically, devalue the dollar. Now the question is whether authorities would go as far as to ban cash completely.

Individuals already hold relatively little of it. In Germany, the average person has just 103 euros in their wallet and 1,440 euros at home, according to the Deutsche Bundesbank. Approximately 80% of German transactions are still in cash, and the central bank reports that citizens want to keep it this way.

Government mistrust of citizens has become so great that any money not controlled or certified by the state is assumed to be the product of a reprehensible act. Cash has suddenly started to stink. It’s no longer regarded as the fruit of honest labor or compensation that citizens would like to hold onto.

In Switzerland, anyone carrying an amount equal or greater to 10,000 Swiss francs (9,670 euros) must be able to furnish justification to the authorities. And this limit risks being reduced. Still, it’s worth noting that there is a clear distinction between East and West: In Europe, suspicion can be prompted by the sale of a watch, while in Asian countries it’s not unusual to purchase a building using cash.

“The sphere of private life does not exclude fiscal honesty,” Andreas Lusser writes in his book Objections: Why Our Money Deserves Privacy.

When Russian novelist Fyodor Dostoyevsky was condemned to a penal colony in Siberia, he gave birth to the phrase, “Money is coined freedom.”

A resistance movement is in the works to reject this Orwellian nightmare, this notion of total transparency for citizens. Private life is protected by dollars and coins, and it’s worth defending.

Tuesday, June 2, 2015

Minha Vida Avaliada Segundo 1 Coríntios 13

Chris Mizrany
http://anchor.tfionline.com/pt/post/minha-vida-avaliada-segundo-1-corintios-13/

Eu estava lendo 1 Coríntios 13 hoje e meditando na aplicação prática de seus versículos. Nunca tinha realmente pensado nisso até agora. Incluo abaixo minhas reflexões, as quais espero que sejam uma inspiração para você também.

Ainda que eu falasse as línguas dos homens e dos anjos, e não tivesse amor, seria como o metal que soa ou como o sino que tine.

Tenho tentado aprender mais um idioma. Estabeleci a meta de praticar um pouco vários dias por semana e estou melhorando, mas ainda me falta muito para estar completamente à vontade e me tornar fluente. Falar tantas línguas como diz o versículo certamente seria uma tremenda realização, mas nada comparado a amar.

E ainda que tivesse o dom de profecia, e conhecesse todos os mistérios e toda a ciência, e ainda que tivesse toda a fé, de maneira tal que transportasse os montes, e não tivesse amor, nada seria.

Valorizo o dom de profecia. Gosto muito de consultar Jesus diretamente, quando preciso de orientação. Também desfruto de verdade quando Deus faz um milagre e minha fé cresce, pois me sinto mais confiante de que Ele vai lidar com as situações que encontrarei no futuro. Mas vejo que intrinsecamente ligado a esses dons está o grande amor que faz com que tudo funcione.

E ainda que distribuísse toda a minha fortuna para sustento dos pobres, e ainda que entregasse o meu corpo para ser queimado, e não tivesse amor, nada disso me aproveitaria.

Faço parte do Helping Hand — um projeto missionário e humanitário muito ativo na Cidade do Cabo, na África do Sul. Distribuímos muitas doações para os pobres e, às vezes, isso acontece tarde da noite ou de madrugada, o que pode ser bem esgotante para mim. Esse versículo me lembra de que o amor deve ser nossa única motivação — o infindável “amor de Cristo que nos compele” a “consolar os que estiverem em alguma tribulação com o mesmo consolo com que nós mesmos somos consolados por Deus.”[1] É o que nos mantém seguindo em frente.

O amor é sofredor, é benigno; o amor não é invejoso; o amor não trata com leviandade, não se ensoberbece. Não se porta com indecência, não busca os seus interesses, não se irrita, não suspeita mal. Não folga com a injustiça, mas folga com a verdade; Tudo sofre, tudo crê, tudo espera, tudo suporta.

Bem, isso fala por si. Não sou nenhum modelo de longanimidade e gentileza. Sei que nem sempre me comporto como deveria nem sou tão altruísta. Não posso dizer que nunca me irrito, que a verdade é sempre motivo de alegria para mim ou que eu seja a pessoa mais tolerante que há. Na verdade, às vezes sou justamente o oposto desse ideal.

Mas conheço uma verdade poderosa: o amor consegue limpar até as manchas da falta de amor. “Cristo morreu por nós, sendo nós ainda pecadores.”[2] “O amor cobre uma multidão de pecados.”[3] Por isso, sei que mesmo quando me faltar o amor do qual fala este capítulo e que luto para ter, Jesus o terá em abundância. Ele é o meu Salvador. Ele éamor e o melhor exemplo de amor que o mundo já viu. E se eu permanecer perto dEle, terei cada vez mais desse amor.[4]

O amor nunca falha; mas havendo profecias, serão aniquiladas; havendo línguas, cessarão; havendo ciência, desaparecerá; Porque, em parte, conhecemos, e em parte profetizamos; Mas, quando vier o que é perfeito, então o que o é em parte será aniquilado.

Nada é mais fácil de entender que o amor. Como muitos já disseram, até um bebê entende o amor. É nosso alicerce e prioridade, porque todas essas outras coisas estão nele fundamentadas e crescem a partir do amor que temos por Deus e pelos outros. Sem isso, nossas boas ações carecem de espírito. Estou me esforçando para ver as coisas mais por esse ângulo, em vez de dar atenção exagerada às realizações.

Quando eu era menino, falava como menino, sentia como menino, discorria como menino, mas, logo que cheguei a ser homem, acabei com as coisas de menino. Porque agora vemos por espelho em enigma, mas então veremos face a face; agora conheço em parte, mas então conhecerei como também sou conhecido.

Quando eu chegar ao céu, sei que vou ficar impressionado com os resultados dos pequenos atos de amor que fiz aqui. Tenho certeza que vou querer ter feito mais, mas vai ser maravilhoso ver como o amor gerou amor, e se espalhou além da região em que morei, do trabalho que fiz e até da vida que vivi. Mal posso esperar por esse momento!

Agora, pois, permanecem a fé, a esperança e o amor, estes três, mas o maior destes é o amor.

Quantas canções, livros, poemas e cartas foram escritos sobre o amor? Muitos, muitos, muitos! Não há um único ato que defina o amor como um todo e definitivamente. É inigualável mas permanece como o padrão pelo qual todos os atos de amor podem ser avaliados e o modelo pelo qual toda vida de amor pode ser construída. Foi o amor voluntário, humilde, perdoador e eterno de Deus em Jesus que se manifestou quando este sofreu na cruz uma morte terrível, difícil e injusta, para que nós não tivéssemos jamais de encarar um fim sem amor. Fomos feitos herdeiros do céu, por fé, e é nisto que depositamos nossa esperança: Seu amor infalível.


[1] 2 Coríntios 1:4, 5:14.

[2] Romanos 5:8.

[3] 1 Pedro 4:8.

[4] João 15:5.

The Shadows We Cast

A compilation
http://anchor.tfionline.com/post/shadows-we-cast/

Audio length: 10:41
Download Audio (14.6MB)

You can always drop a little love into the hearts of those on your way, and they will know that God has loved them that day.—D. Brandt Berg

*

The smallest bark on life’s tumultuous ocean
Will leave a track behind for evermore;
The slightest wave of influence set in motion
Extends and widens to the eternal shore.

Every one of us casts a shadow. There hangs about us a sort of penumbra1—a strange, indefinable something—which we call personal influence, which has its effect on every other life on which it falls. It goes with us wherever we go. It is not something we can have when we want to have it, and then lay it aside when we will, as we lay aside a garment. It is something that always pours out from our life, like light from a lamp, like heat from flame, like perfume from a flower.

No one can live, and not have influence. Says Elihu Burritt: “No human being can come into this world without increasing or diminishing the sum total of human happiness, not only of the present, but of every subsequent age of humanity. No one can detach himself from this connection. There is no sequestered spot in the universe, no dark niche along the disk of non-existence, to which he can retreat from his relations to others, where he can withdraw the influence of his existence upon the moral destiny of the world; everywhere his presence or absence will be felt, everywhere he will have companions who will be better or worse for his influence.” These are true words. To be at all is to have influence, either for good or evil, over other lives.

The ministry of personal influence is something very wonderful. Without being conscious of it, we are always impressing others by this strange power that goes out from us. Others watch us and their actions are modified by ours. Many a life has been started on a career of beauty and blessing by the influence of one noble act. The disciples saw their Master praying, and were so impressed by his earnestness, or by the radiancy they saw on his face, as he communed with his Father, that when he joined them again they asked him to teach them how to pray. Every true soul is impressed continually by the glimpses it has of loveliness, of holiness, or of nobleness in others.

Every good life leaves in the world a twofold ministry: that of the things it does directly to bless others, and that of the silent influence it exerts, through which others are made better, or are inspired to do like good things.—J. R. Miller2

*

There is a silent personal influence, like a shadow, which goes out from everyone, and this influence is always leaving results and impressions wherever it touches. You cannot live a day and not touch some other life. Wherever you go, your shadow falls on others, and they are either better or worse for your presence. Our influence depends upon what we are more than upon what we do. It is by living a beautiful life that we bless the world. I do not underestimate holy activities. Good deeds must characterize every true life. Our hands must do mighty works. But if the life itself is noble, beautiful, holy, Christ-like, one that is itself a blessing, an inspiration, the worth of the influence is many times multiplied.

Every Christian can preach sermons every day—at home and among neighbors and friends—by the beauty of holiness in his own common life. Wherever a true Christian goes, his life ought to be an inspiration. Our silent influence ought to touch other lives with blessing. People ought to feel stronger, happier, more earnest after meeting us. Our very faces ought to shed light, shining like holy lamps into sad and weary hearts. Our lives ought to be blessings to human sorrow and need all about us.—J. R. Miller

*

Says a thoughtful writer, speaking of influence: “Let a man press nearer to Christ, and open his nature more widely to admit the energy of Christ, and, whether he knows it or not—it is better, perhaps, if he does not know it—he will certainly be growing in power for God with men, and for men with God.” We get power for Christ only as we become filled with the very life of Christ.

Everywhere about us there are lives, cold, cheerless, and dull, which by the touch of our hand, in loving warmth, in Christ’s name, would be wondrously blessed and transformed. Someone tells of going into a jeweler’s store to look at certain gems. Among other stones he was shown an opal. As it lay there, however, it appeared dull and altogether lustreless. Then the jeweller took it in his hand and held it for some moments, and again showed it to his customer. Now it gleamed and flashed with all the glories of the rainbow. It needed the touch and warmth of a human hand to bring out its iridescence.

There are human lives everywhere about us that are rich in their possibilities of beauty and glory. No gems or jewels are so precious; but as we see them in their earthly condition, they are dull and lustreless, without brightness or loveliness. Perhaps they are even covered with stain and denied by sin. Yet they need only the touch of the hand of Christ to bring out the radiance, the loveliness, the beauty of the divine image in them. And you and I must be the hand of Christ to these lustreless or stained lives. Touching them with our warm love, the sleeping splendor that is in them … will yet shine out, the beginning of glory for them.

The people who influence us most are not those who buttonhole us and talk to us, but those who live their lives like the stars in heaven and the lilies in the field, perfectly simply and unaffectedly. Those are the lives that mould us.

Which are the people who have influenced us most? Not the ones who thought they did, but those who had not the remotest notion that they were influencing us. In the Christian life the implicit is never conscious; if it is conscious, it ceases to have this unaffected loveliness which is the characteristic of the touch of Jesus. We always know when Jesus is at work because He produces in the commonplace something that is inspiring.—Oswald Chambers

*

Everybody has influence! “No man liveth to himself, and no man dieth to himself.” Your life is bound to affect others! “No man is an island!” Sometimes just a word or a glance or a smile can make a big difference—how you look or sound or seem. If it’s not cheerful and victorious and uplifting, it’s bound to hurt somebody and pull them down with you. You’re either going to pull people up to your level or drag them down to yours—one or the other!—David Brandt Berg

*

There is never an end of opportunities for personal helpfulness... There is a rich, possible wayside ministry, for instance, made up of countless small courtesies, gentle words, mere passing touches on the lives of those we casually meet! Impulses given by putting a little more warmth into our ordinary salutations; influences flowing directly or indirectly from the things we do, and the words we speak.

We naturally crave gentleness. It is like a genial summer to our life. Beneath its warm, nourishing influence, beautiful things in us grow.—J. R. Miller

*

You are the salt of the earth… You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.—Matthew 5:13–163

Compiled by Philip Martin. Published on Anchor June 2015. Read by Simon Peterson.



1 Penumbra: the partially shaded outer region of the shadow cast by an opaque object.


2 From Making the Most of Life, published 1891.


3 ESV.

As old-line Southern Baptist churches struggle, a dying one has an epiphany

By Stephanie McCrummen, Washington Post, May 30, 2015

Attendance at the Southern Baptist church on Scenic Drive had dwindled to about 15 most Sundays. The potted plant by the pulpit was from yet another member’s funeral. There was $5,000 in the church bank account and $6,000 in bills when Larry Montgomery, a deacon, reached a conclusion once unthinkable in the heart of the Bible Belt.

“We’re just not going to make it,” he announced to the members of Scenic Drive Baptist, and then he told them he might have found a solution.

There was another congregation, he said, a small one that had been meeting in living rooms and whose pastor carried business cards that quoted from John 4:35: “Look at the fields! They are ripe for harvest.” Maybe they wanted to buy the church.

And so phone calls were placed, and a few days later, the prospective buyers held a prayer meeting about what to do.

“Abuna Semawi, nashkurak,” the pastor began in Arabic. “Heavenly Father, we thank you.”

Not long ago, none of this would be happening. There would be no dying traditional Southern Baptist church and no Arabic Southern Baptist congregation to buy it. There would be none of that, because old-line Southern Baptist churches anchored practically every big city and little country town in the South, their oak pews filled with believers in eternal salvation through the blood of Jesus and the rest of what it meant to be good Christian Southerners: missionary training, handbells, casseroles for the homebound.

In particular, they have been the church of the conservative white South, the people the Rev. Martin Luther King Jr. was trying to persuade in his “Letter from Birmingham Jail” and the people whom GOP operatives knew they must mobilize at election time. If a poll referred to “white evangelical Christians,” that largely meant Southern Baptists.

Except that for the past decade, the denomination has been in what its leaders describe as a “discouraging” retreat. Although Southern Baptists remain by far the nation’s largest Protestant denomination, with an estimated 15 million members, a steady decline in overall numbers–of members, baptisms and churches–has led to much soul-searching and the realization that survival depends on becoming less insular and more diverse.

To that end, the Southern Baptists have apologized to African Americans for “racism of which we have been guilty,” expressed support for immigration reform, and in general sought to be less white, if not less conservative. A rising number of congregations are Latino, Asian and now Arab.

There are “church revitalization” conferences, too, almost every month, all over the South on topics such as “diagnosing the fears that limit church vitality.”

But all of that was coming too late for Larry Montgomery. He had seen Scenic Drive Baptist when its pews were full and watched it degenerate into petty fights over money and personalities. The membership had aged and remained white as the area was booming and becoming more diverse. The weekly offering had dwindled, and the finance committee had cut funds for salaries, Sunday school literature and paper plates, none of which was enough.

“We don’t have time to dillydally,” Larry had said when he addressed the congregation, explaining that selling to the Arabic Baptists might be their best hope of keeping the church from closing.

They prayed and then took a vote, and now, a few miles away in a suburban living room, the members of the fledgling Arab congregation were considering an opportunity they never anticipated in a place that never quite anticipated them.

“Ashkurak kainak gamatina marra taniya inu agtimaa amamak,” continued the pastor, Raouf Ghattas, leading the prayers. “Thank you for bringing us together one more time to gather before you.”

“Nam,” whispered a member. “Yes.”

“We need our home Lord,” Ghattas continued. “Speak to our hearts.”

How an Arabic Baptist church came to be, much less came to be in Murfreesboro, Tenn., is another story of the changing South, which is now home to seven of the top 10 suburban areas with the fastest-growing immigrant populations, a list that includes the Nashville-Murfreesboro corridor along Interstate 24.

Specifically, it is the story of Raouf Ghattas, who was born in Egypt and grew up a Presbyterian. As an adult, he came to the United States to work as a nuclear engineer in Charlotte, where he learned to pronounce biscuit “biskit” instead of “biskwit,” grew tired of fast living and fond of Billy Graham, and in a mood of desperation one night, called out, “Lord, even if I die, I can’t live like this anymore.”

“The Lord made it clear,” he said. “No more drinking. No more girls. No more smoking. I slept like a baby. The next morning, I said, ‘I am a new creation in Christ.’ “

As a new creation, Raouf decided to stop being a nuclear engineer and attend a Southern Baptist seminary to become a preacher. He was drawn to a denomination that embraced evangelism and, as he saw it, conservative values similar to those in the Arab world, where men headed the family, and homosexuality was against God’s order.

He was also drawn to his future wife, Carol, who grew up in Murfreesboro and was attending the same seminary. As a couple, Raouf said, the Lord gave them a mission: “Never rest until you tell every Arab about Jesus.”

Their view of Islam was simple: that all Muslims were in need of salvation, which, as good Southern Baptists, they understood could come only by following Jesus.

So they went abroad as missionaries, living in Turkey, Lebanon, Egypt, Tunisia and Syria. Raouf worked to convert Muslim men to Christianity, and Carol, who speaks fluent Arabic with a soft Southern pitch, wrote Christian-themed novels intended to appeal to Muslim women, such as “Lust Under the Veil.”

Meanwhile, the Muslim world was coming to Murfreesboro, a door first opened by a U.S. decision designating Nashville as a “gateway city” for Iraqi war refugees in 1992.

By the time the Ghattases moved back to Tennessee nearly two decades later, so many Iraqis, Egyptians, Saudis and Somalis had moved to Nashville and along Interstate 24 that Carol found herself saying something to her husband that she never imagined: “My little town of Murfreesboro has a mosque.”

It was 2010, and the mosque was part of the 52,000-square-foot Islamic Center of Murfreesboro, whose construction was drawing national attention. A congressional candidate described it as an “Islamic training center” that was “designed to fracture the moral and political foundation of Middle Tennessee.” Hundreds of protesters waved signs that read “To embrace Islam is to embrace terrorism!” while counter-protesters yelled “Love thy neighbor!”

As it happened, the Islamic center was also being built in an open green field next to a Southern Baptist church–not the one on Scenic Drive but another of the 59 Southern Baptist churches in Murfreesboro–Grace Baptist, which had a deacon who greeted his new neighbors by installing 23 huge white crosses along the road leading to the mosque.

Seeing all of this unfold, Raouf, who had planned to retire to a life of woodworking, asked his wife, “What should we do?”

The answer was that they would do what they always had done: try to convert Muslims, only now they would do it in Murfreesboro.

To this end, they began holding seminars in churches around town, explaining Islam as they understood it. They also began gathering the few Arabic-speaking Christians they knew to worship in living rooms, believing that they would be best suited to tell Muslims about Jesus. “It was all about how to deal with and love Muslims,” Raouf said. “But a lot of churches did not welcome that. They did not want to talk about Islam, period.”

One church that did want to talk turned out to be Grace, whose pastor, a white-haired 70-year-old, invited Raouf to hold one of his seminars during the height of the mosque controversy and eventually invited the Arab congregation to hold services at Grace.

For a while, things were going well. White members were learning that Isa means Jesus and marhaba means welcome. But then the pastor retired, the deacon who had put up the 23 crosses said that he was uncomfortable with all the “multi-cultural stuff,” and Raouf was writing a letter to Grace saying simply that God “has clearly showed us that we need to move.”

With that, the Arab Baptists went back to meeting in living rooms until the day this spring when Raouf heard about the demise of Scenic Drive.

A few days later, he and Carol drove over to see the church.

It is just off Old Nashville Highway, past a Civil War battlefield and green pastures, about a mile beyond the Lao Buddhist Temple but before the Greenville Turf and Tractor.

They looked around the neighborhood. It was a grid of one-story, vinyl-sided houses, some with wheelchair ramps and others with fishing boats in short driveways and birdbaths in yards blooming with azaleas and irises. Here and there was a Confederate flag.

It was in many ways a good location, Raouf thought. The church was on the weedy outskirts of Murfreesboro toward Nashville, which would be good for recruiting more Arabic-speaking members who lived out that way.

Carol thought about the sort of church they might become. “We want to be a true blend of Americans and Arabs, because that’s what America is all about,” she said.

Raouf wondered whether his little congregation would be willing and able to buy the property. And something else, too: what the neighbors would think if an Arabic sign went up.

“My fear is that people are going to think it’s a mosque,” he said. “I’ll say, ‘Guys. It’s a Baptist church. A Baptist church.’ “

A week later, still awaiting the Arabic congregation’s decision, Larry was at the church, remembering the first time he had walked inside. It was 14 years before and two Sundays after his wife had died.

His daughter, the only one in the family who attended Scenic Drive, had told people about her mom being sick and her dad being devastated, and the members had sent Larry lots of homemade food with notes saying he was in their prayers.

He had felt that the least he could do was return the dishes and say thank you in person, and so there he was in the parking lot, feeling nervous as he approached the double glass doors.

“I remember Dan Howland and Gaylon Jones came out and asked if I needed help,” he said, referring to two retired truck drivers who were church deacons.

He stayed for worship, came a couple of Sundays after that, and started to feel something he had felt in churches growing up in a Tennessee mill town, where his mother died when he was 7 and his father was an alcoholic whose moods could be mean and unpredictable.

“It was comforting,” Larry said of his childhood church. “You didn’t get yelled at. It always felt safe at church. You felt as though you belonged.”

The church that saved him then was in an old cotton mill building whose wooden walls bulged with honeybees that would swarm during service. Later, when he was a scared and lonely Marine recruit in boot camp, it was the church whose pastor told young soldiers it was all right if they fell asleep in the pews.

Two weeks after his wife died came Scenic Drive.

“This is fellowship hall,” Larry said, walking into a low-ceilinged room that smelled like burned coffee, its peach walls hung with a needlepoint Last Supper. “On Wednesday night, we do prayer meetings and dinners, and there’s a senior luncheon a couple times a year.”

He walked down the hall past the adult Sunday school rooms he had painted and the folding chairs he had helped fix with tennis balls on the legs, past the bulletin board pinned with memorial programs for Gaylon Jones and a member named Norma who had handled church dinners.

He pushed open the swinging wooden doors and walked into the sanctuary, where he kept the thermostat at 69 in the summer and 71 in the winter, and down the aisle between two rows of heavy oak pews stocked with blue Baptist hymnals and boxes of tissue.

“That’s the baptistry there,” he said, pointing to the heated pool where the pastor, wearing waders under his robe, would immerse new believers, including, one Sunday, Larry himself. He had accepted the Lord at the sweaty end of a revival when he was 11 but never got baptized, and on the day that he finally did, he emerged from the water and went to a steak place for lunch, feeling all the relief of a person who believed that hell was a real place and that heaven was, too.

Now he couldn’t remember when the last baptism was.

“It’s been at least close to two years,” he said.

He had tried to do what he could to turn things around at Scenic Drive. He had walked the neighborhood over the years, knocking on doors to try to get new members. If people invited him inside, he usually wound up praying with them about some illness or financial hardship, and in this way he also saw how the neighborhood was changing.

“It used to be mainly white and black, but there’s a lot of Hispanics now. I know of one Muslim gentleman who lived here in the back,” he said, gesturing toward a street behind the church.

This was the only Muslim Larry had ever encountered, and it was during the mosque controversy, so he had been especially curious.

“I wanted to know: Who do they really worship, and what do they worship, and how?” he remembered. “And how do we approach them?”

He had tried to bring up the subject of Jesus, but the man wanted no part of it.

“He was determined,” Larry recalled. “Other than that, he was very nice.”

Now he tried to wrap his mind around the possibility that an Arab congregation might take over Scenic Drive.

“We’ve had Korean Baptists a long time, but I don’t know why I never thought of Arabic Baptists,” he said.

No one at Scenic Drive had really imagined it, and when Larry told the congregation, people had questions. Would the old Scenic Drive members be welcome? Would the name stay the same? Would there be changes to the building?

“The answer is probably yes,” Larry recalled telling them.

A few hours later, Raouf called Larry.

“Brother Larry, we feel so excited about this,” he began.

“I want you to know that this is not the end of what you are doing, that you will be welcome, anytime,” he continued, and soon after that, on a Sunday, 20 members of the Arab congregation gathered in a conference room and closed their eyes at their last service before moving to their new home.

There was Obodia Ebtehag, who had been a Methodist in Nashville until he moved to Murfreesboro to work for the post office, where he had met the Ghattases. There was Maged Boles, who had been an Anglican in Cairo and became a Southern Baptist after meeting Raouf, who helped him get a job.

There was Sanaa, Fattah and Ibrahim and there were some white Baptists, too, who had come at first out of curiosity and then because they liked the preaching they heard through their headsets, which carried Carol’s translations of her husband’s sermons.

The Arab members bowed their heads. The white members put on headsets. Ghattas stood in front of them in a light tan suit and began to pray.

“Lord, we want to be a family before you,” he began, as Carol whispered the translation, and then the lyrics of an Arabic hymn were projected onto a white screen, the words spelled out phonetically.

“Ismoka aagebun mosheerun kadeerun,” they all sang.

Now Raouf stood up and projected onto the screen a photo of the beige brick church on Scenic Drive.

“The Lord really opened the door to this place,” he told the members, and announced that the sign for Scenic Drive Baptist would soon come down and that a new sign would go up.

“Arabic Baptist Church of Murfreesboro,” it would say in English on one side, in Arabic on the other.

“Amen,” someone said.

And across town, in the sanctuary of Scenic Drive Baptist Church, Larry Montgomery stood up for the last Sunday announcements.

Dan had avoided surgery. Josh needed a new microwave, and did anyone have one they could give him? Someone said yes.

Then people were invited to “share the meaning this church has had, because with any change, there is grief.”

A woman stood up.

“When I first came down here, I looked around for a church, and this is the one I found, one I was very pleased with,” she began, her voice wavering. “If there is anything I can do here to help with the church, that helps get it together, I will do it.”

A man stood up.

“I pray for all y’all and hope you’ll pray for me, too,” he said, and sat down.

Another woman stood up.

“I hope I can do this without crying,” she began, both hands gripping the back of the next pew.

“Well, cry,” she was told, and she did.

Ex-President of Georgia to Lead Ukraine Region

By David M. Herszenhorn, NY Times, May 30, 2015

MOSCOW–President Petro O. Poroshenko of Ukraine on Saturday appointed the former president of Georgia, Mikheil Saakashvili, as governor of the Odessa region, turning to a longtime nemesis of President Vladimir V. Putin of Russia for help governing an area coveted by pro-Russian separatists.

Mr. Poroshenko announced the appointment of Mr. Saakashvili during a visit to Odessa, a port city on the Black Sea, calling him a “great friend of Ukraine.” He has also granted Mr. Saakashvili Ukrainian citizenship.

Mr. Saakashvili replaces Ihor Palytsia, who was appointed governor in May 2014 after more than 40 people, most of them pro-Russian separatists, died in a fire in Odessa during clashes with pro-Western street demonstrators. Mr. Palytsia is an ally of Igor V. Kolomoisky, a billionaire and former governor of Dnipropetrovsk.

Mr. Kolomoisky was dismissed from his own governor’s position after clashing with Mr. Poroshenko this year as the president began a “deoligarchization” campaign aimed at reducing the power and influence of Ukraine’s wealthiest businessmen.

The appointment of Mr. Saakashvili was immediately interpreted in Ukraine as a message to Mr. Kolomoisky as well as a jab at Mr. Putin. Mr. Saakashvili and Mr. Putin have an animosity that dates to before the brief war fought between Georgia and Russia in 2008.

Although Mr. Poroshenko portrayed the appointment as an effort to speed up the government overhaul in Odessa, it also highlighted the continuing challenges the Ukrainian government faces, even as it confronts a constant threat of renewed warfare on the Russian border.

It is increasingly clear that there is insufficient domestic capacity for implementing wide-scale changes, and the Ukrainian public’s general willingness to accept the appointment of foreigners to high-level positions underscores the deep lack of trust in any government after nearly a quarter-century of mismanagement and corruption.

Like the war-torn regions of Donetsk and Luhansk in eastern Ukraine, Odessa is home to a large native Russian-speaking population that has strong historical ties to Russia. The Ukrainian government has said that it has thwarted numerous planned attacks by pro-Russian separatists in the region, and Odessa so far has avoided the open warfare that has decimated the east and displaced a million or more residents.

Mr. Saakashvili has served as an adviser to Mr. Poroshenko since his election just over a year ago. Most recently, Mr. Saakashvili had served as the head of Mr. Poroshenko’s International Advisory Council of Reforms, a post he was named to in February.

In Russia, his appointment as governor of Odessa was denounced as an example of political patronage by Mr. Poroshenko, and Mr. Saakashvili was described in the Russian news media as a fugitive on the run from criminal charges in Georgia.

Mr. Saakashvili and Mr. Poroshenko are longtime acquaintances, having attended graduate school together in the early 1990s at Taras Shevchenko National University in Kiev, the Ukrainian capital.

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