Tempo di lettura: 4 minuti
by Cristiano Meregaglia, GBU Staff worker
This article is a summary of a workshop that Cristiano himself offered to the students at our event Formazione GBU (ndr)
“Imagine there’s no heaven / It’s easy if you try / No hell below us / Above us only sky / Imagine all the people / Living for today… / Imagine there’s no countries / It isn’t hard to do / Nothing to kill or die for / And no religion too / Imagine all the people / Living life in peace…”
Lennon, John. Imagine
This is what John Lennon sang in 1971, hoping for a time when people could finally live just for today, without being oppressed by the thought of a heaven or hell awaiting them at the moment of death, and a world where there would be no nations and religions opposing one another, preventing peace that would otherwise be possible.
Of course, even more than 50 years later, these words and these hopes are still present and strong in the society we live in, suggesting that faith is not only rationally unsustainable but also morally harmful, and that, therefore, society would be much more functional if every religious root were to be uprooted from it. This idea has been explicitly supported by the main exponents of t
The “new” ateism
This idea has been explicitly supported by the main exponents of the so-called New Atheism movement, who, without mincing my words, have dedicated long pages to describing the great evils that religion has produced throughout history, from the Crusades to the Jihad, from religious wars to contemporary theocratic regimes, clearly highlighting how the solution for a better world seems to be precisely what the Beatles singer envisioned.
It is interesting to note, however, that although these authors are labeled as new atheists, the ideas they support are anything but new, as they are effectively derived from the reflections of past thinkers. Among these past thinkers, it is impossible to ignore Bertrand Russell, who, with his collection of essays compiled in the text Why I Am Not a Christian, represents, in fact, a normative reference for much of the literature produced within the New Atheism movement.
Religion: a disease to be eradicated
In one of those essays, titled “Has Religion Contributed to Civilization?”, Russell presents precisely those arguments that, decades later, Dawkins, Hitchens, Harris, Odifreddi, Augias, and other contemporary intellectuals continue to propose to argue for the damage religion has caused. Specifically, Russell argues that religion is “a kind of disease, born out of fear and a source of unspeakable suffering for humanity,”, his point of view relating to both the intellectual and moral spheres. On the one hand, the philosopher claims that religion hinders free thought and rational inquiry; on the other, by imposing a morality considered absolute and anchored to archaic concepts, it also creates the conflicts that are at the root of human unhappiness. Thus, he concludes the aforementioned essay writing:
“With the progress of knowledge and technology, universal happiness can be achieved; but the main obstacle to using them for this purpose is the teaching of religion. Religion prevents our children from receiving a rational education; religion prevents us from removing the fundamental causes of wars; religion prevents us from teaching the ethics of scientific cooperation instead of the old, aberrant doctrines of guilt and punishment. Humanity may be on the threshold of a golden age; but to cross it, we must first slay the dragon guarding the door: this dragon is religion.”
Russel, B. “Perché non sono cristiano”, Longanesi & C., Milano, 1960, p.24
Now, as biting as these criticisms may be, it is helpful to point out that it is legitimate, and perhaps even necessary, to agree with some of the claims made in the essay. It is undeniable that many people, claiming to be Christians (or of other religions), have indeed committed reprehensible acts throughout history, often abusing their social position provided to them by religion; and it is equally understandable to agree with the insistence on the need to reject an uncritical faith (one that is not aware of what it believes and why it believes it).
That being said, it is also necessary to point out that such criticisms are, in fact, open to strong counterarguments, which can be articulated along three lines of response.
1. The preaching of Christ and its impact on society
First of all, it is easy to demonstrate how the true Christianity, as embodied and preached by Jesus Christ himself, is radically different from other religions and, in many cases, from how Christians have portrayed it. True Christianity, in fact, far from being a source of violence, has at its root the persuasion through inner contrition rather than external coercion through the use of force. It is of no coincidence, therefore, that when Jesus, just hours before his death sentence, was in Gethsemane and Peter tried to defend him with weapons from his enemies, not only did he order his disciple to put away his sword, but he also healed the servant of the high priest who had been injured by that sword (Mt 26:51-52; Lk 22:51).
Furthermore, it is easy to show that true Christianity is not only not a cause of harm to society but that society as a whole has benefited from the influence of Christianity, which has created hospitals, the Red Cross, orphanages, universities… to the point that an atheist journalist wrote in The Times that in Africa, the contribution of evangelism to the progress of society has far exceeded that provided by any other organization, governmental or otherwise (M. Parris, The Times, 27.12.2008).
2. A society that wants to get rid of God
Secondly, it can just as easily be shown that a society in which God is removed opens the door to any violation and abuse by the powerful, precisely because it removes the premise that one must be accountable for his own actions before a just God. The 20th century is full of such examples, from Stalin’s Russia to Mao’s China, to Pol Pot’s Cambodia. Nobel laureate Aleksandr Solzhenitsyn, in this regard, stated that “if I were asked today to formulate as concisely as possible the main cause of the ruinous Revolution that swallowed up 60 million of our people, I could not put it more accurately than to say: men have forgotten God; that’s why all this has happened” (A. Solzhenitsyn, Templeton Prize Address, 1983).
3. Flawed argument
Finally, it can be pointed out that the very principles by which religion is criticized today are Christian principles, principles that would not exist without the cultural revolution brought about by Jesus and the subsequent Christianity. The freedom, equality, progress, and peace that seem to be questioned in society by religion are, in fact, nothing more than the product of Christianity, and we are so immersed in them that they are like the air we breathe (cf. G. Scrivener, The Air We Breathe, Introduction).
A Passing of the Torch: the interview with Francesco Schiano Lomoriello, new GBU General Secretary
Francesco tells his story in this interview: the decision to propose himself as General Secretary (GS), the emotions he has experienced in the last year and his wishes on the future of the GBU.
Francesco, the Board has chosen you as the new GS. How did you welcome this news? What feelings did you have?
It is news that gives me many new stimuli. I have been GBU Staff in Naples for over ten years, and I have had the opportunity to serve the Lord both in the local group and in various projects at national level. They have been very rich and formative years, but certainly this is a big change which brings with it many responsibilities and requires a lot of time to dedicate to it.
I was also surprised and encouraged by the many messages I received after the news was made public. People more or less close to the GBU world wrote to me, but I honestly did not expect so much affection. I thought, in fact, that the news would remain more internal to the GBU, and instead it was good to know that there are so many people who are praying and will pray for me, for this new commitment.
What was the thought process that led you to apply as the new SG?
The truth is that among the senior staff members is also me!
I was and am aware that I would not face many difficulties in terms of experience and knowledge of the GBU. Then there was a more personal reason, regarding the calling I feel to the GBU and the path we are on as a family.
Furthermore, after more than ten years in the GBU I feel more and more distant from the students, in the sense that it is becoming more and more complicated to take part in Bible studies in the faculty and to go and evangelise with the GBU students. If until a few years ago I could delude myself into thinking I was a (very) out-of-date student, now that I am about to turn forty… (laughs, ed).
I still want to be close to students like GS. But it will be in a different way and more in harmony with my new role. It is one of my goals in the coming years.
So you will have to leave your role as GBU Staff in Naples?
Yes, but thank God in Naples there will be Rebecca Iacone, who graduated a few years ago, finished her Staff in Training and now wants to stay and serve the GBU Naples group. This is one of those favourable circumstances which the Lord has prepared and which encouraged me to apply to be GS.
In addition to this, to be closer to my family and the local church we attend, we will soon be moving to Bacoli, moving away from Naples and the students a little. This family aspect is also more compatible with a national role than a commitment to a local GBU group.
Great then, you can happily devote yourself to your role as GS. What are your future dreams for the GBU?
I have a number of wishes and expectations for the GBU. They have matured in me naturally over these years, and I pray that they will inspire and motivate my commitment to this new role, and also the commitment of all GBU staff.
Some of these desires are fully in tune with the history of the GBU, and are to be preserved. Others are things we still need to work on or explore. I would certainly like the students to always maintain a central role in the GBU and in sharing the Gospel in the university, along with the centrality of the Word of God in everything we do.
I would also like the mission to strengthen its interdenominational dimension, being able to interact with different church realities in Italy, to reach out to those churches which do not yet know about the GBU. I hope and pray to be able to see this happen in the next few years. I have learned a lot about relationships with churches through my involvement with the ‘Noi Festival’ (an initiative of the Billy Graham Ass., ed.). It was very much a learning experience and I will strive to achieve a good result in the near future.
This interaction with churches is crucial for several aspects, including the possibility of having more students involved in Sharing Jesus in Italian universities.
One of the things you were involved in as GBU staff was ‘interacting with the university’. Do you think the GBU has room for growth in this aspect?
Yes, I would really like to be able to make a contribution so that the GBU is more active and able to answer university students’ questions and doubts. I would like students to be stimulated and challenged in this, but I would also like to involve professors and professionals, including international ones, who can address specific and relevant issues in the university environment.
There are also many ideas and wishes, but we will see as we go along. For the time being, I am living this transition period to the fullest, in which I am the ‘elected SG’, but not in office (laughs, ed.). These will be useful months for the handover and I will be able to interact well with Johan, who will be a great help during this phase.
Speaking of Johan, did you read his advice for you in his interview? What do you think about it?
Yes, I thank Johan for his affection, his esteem, but above all for his example. He has done a great job to give the GBU a structure that now allows us all to move with more ease and it will be the same for me in the role of GS.
I certainly want to maintain and also strengthen the structure that Johan created, in continuity with his work and in harmony with all GBU staff members.
One of the reasons I accepted the post was precisely the knowledge that I had a strong team, made up of people full of skills and spiritual gifts. It would be impossible to do my job without this talented team. My intention, of course, is to take Johan’s advice and rely on all the members of the GBU Staff family, as well as the other members of the fellowship.
By Domenico Campo, GBU Staff Sicily
A Passing of the Torch: An Interview with Johan Soderkvist, Outgoing General Secretary of GBU
Johan (on the right in the photo, alongside the GBU Board) shares his story in this interview. His time as General Secretary (GS), the evolution of GBU, his future, and his advice for Francesco (on the left in the photo), the new General Secretary.
Johan, you’re stepping down as General Secretary this year after how many years?
I became GS in 2009/2010, so officially it’s been 15 years. But in reality, I was already active as GS from 2005 because I was President of the GBU Association, and I took care of some aspects of the GS role, which didn’t exist at the time. So, it’s either 15 or 20 years!
So, we can call this a moment of great change in your life and in GBU’s history. How did you come to this decision? Wait… were you fired?
Yes, finally I can say it officially: they got rid of me (laughs). Actually, the term of a GS, by statute, is five years renewable. After these five years, we ask ourselves whether to continue or not. Twice, the Board and I chose to continue.
After the first five years, I felt there was still much I could give, and it was easy to decide to continue, together with the Board. Five years ago, however, was a somewhat particular period, especially from an administrative and GBU development point of view, so it was also a necessity.
I loved being the GS of GBU and I had many satisfactions and blessings in these 20 years of teamwork. Today, the Staff team is full of capable people, and I felt it was the right time to make room for others to exercise their gifts in this role.
What will you do now? Will you remain involved with GBU?
Three years ago, IFES asked me if I wanted to commit to their Governance program, which involves training the Boards of GBU groups in various countries around the world. It was a proposal in line with my gifts and passions, because I will be dealing with leadership and structure. So I accepted the proposal, aware that it was not compatible with the GS role.
It seems the timing was good.
Yes. A prospect of service in IFES at a time when I was starting to think that someone else could continue as GS with GBU. The desire to leave the role to someone else after about 20 years coincided with the arrival of this proposal to be more involved in this IFES program, where I was already involved since 2019 as a TRAINER, to help the various Boards of GBU groups internationally.
Now a question that to answer properly might require writing a book (why not do it?!)… Thinking about these 20 years, what was GBU like when you started as GS and what is it like now?
This is probably the most encouraging and blessed aspect of these years. We started from a much smaller GBU, in terms of the number of national groups, students involved, and Staff around Italy, but also in terms of donations and finances in general. Looking at the numbers, it’s a completely different GBU.
Looking at what GBU does and its mission, the roots are the same. The passion is the same, as is the centrality of the student and consequently the vision of Sharing Jesus from Student to Student. All these things have remained almost the same.
In these years, we have added a lot of structure around these foundations. For example, today we have a path to train coordinators, the same for Staff in Training. As we grew, it was necessary to add structure because the risk would have been an isolated and detached growth, while this way there is organized and homogeneous growth. Today we are still a student movement founded on students, but in some ways, we are a more structured and connected organization, more capable of relating to different churches from different contexts, with more students, with a richer Staff team, whilst being present in more university cities.
What happens now? Will you remain involved with GBU? What will your role be?
My work in IFES will not take up all my time. I will certainly remain available to the GBU and the new GS. There will be a transition period between me and Francesco, to give him and all the Staff time to get used to the new setup. After that, I will still be available to the GBU. Certainly, there are areas where I could continue to serve with some of my specific gifts, without conflict with the GS role or with Francesco, also considering his gifts, which are many and different from mine.
Francesco will be the new GS of GBU and will certainly appreciate some advice from you! What advice would you like to give him?
In these months, I’ve thought about it several times, because I’ve analyzed the good things and the less good things of my journey. I wouldn’t want to give Francesco a list, but rather share some reflections
I believe that Francesco should feel free to use the many gifts God has given him and his passions, and lead GBU through them, towards the goals we have before us. In doing so, I hope he will want to preserve the structure we have managed to create in these years, or at least improve or adapt it to the times, to remain stable on a foundation that is necessary, and that also allows him to freely exercise his gifts and help GBU to “change” in the things he feels need to be changed, created, or implemented. I am sure he will find his space and his personal way to carry out the role of General Secretary.
I hope he continues to do collaborative work, where every element of GBU feels part of the family. This will become increasingly complicated as we grow, we have seen it in the last ten years; similarly, there are different ways to involve everyone, especially for those strategic aspects that concern long-term work. It will be important that this is maintained.
I am confident that the Board has made an excellent choice. I am certain that Francesco will bring valuable and unique contributions, different from mine. I trust that the Lord will continue to bless the GBU and guide all of us in our work of sharing the Gospel in universities.
by Domenico Campo, GBU Staff Worker in Sicily
IN SEARCH OF THE TRUE JESUS
By Francesco Schiano Lomoriello, GBU Staff in Naples.
The expression ‘search for the historical Jesus’ refers to the effort to reconstruct a portrait of Jesus of Nazareth that bypasses that offered by the gospels, in order to come as close as possible to the historical truth.
The starting assumption is that the authors of the Gospels were not motivated by a desire to report objective truth, but by theological and doctrinal intentions. Therefore, they are accused of having included in their accounts facts that did not really happen, or at least not in the manner described, in order to support the positions of the Christian communities of which they were an expression.
Three stages of research
Today, three phases of research can be recognised:
– The first developed between the 18th and the early part of the 20th century. Illuminist-derived Rationalism led scholars such as Hermann Reimarus to suggest the difference between the ‘Christ of Faith’ and the ‘Jesus of History’. Biographies of Jesus were written that were above all an attempt to rationalise and naturalise the gospels, purging them of all supernatural elements. Rudolf Bultmann was the last protagonist of this phase and the one who put an end to it. He suggested that the Jesus of History was inaccessible to research. This conclusion was motivated by the observation that every biography of Jesus published in the previous two centuries had offered a different portrait from the others, fuelled not so much by the desired criteria of objectivity, but by the orientation and prejudices of those who had proposed it.
– It was in fact a disciple of Bultmann, Ernst Kasemann, who was the initiator of the second wave of studies on the historical Jesus. Convinced, unlike his master, of the possibility of bridging the gap between the Christ of Faith and the Jesus of History through the critical study of New Testament texts. It was the middle of the 20th century and this season was short-lived because important archaeological discoveries imposed a new approach to research.
– Studies based on discoveries such as the Nag Hammadi Library and the Qumran Scrolls allowed historians to gain a deeper understanding of the society and culture of the ancient Middle East. This knowledge is the foundation of the third phase approach of research on the historical Jesus. Since the 1960s, more and more scholars have become interested in the possibility of distilling historical truth from the New Testament texts. This is done not only through philological and literary work, but by analysing the biblical accounts in the light of the knowledge gained about the society in which Jesus lived and the gospels were written. An important feature of this third phase is the presence among its initiators of atheist and agnostic scholars, who in some cases are deconverted Christians.
How to address the issue
Confronting the works of scholars, past and present, who strongly question the reliability of the Gospel accounts can be no small challenge for believers. However, we have the tools to meet that challenge and turn it into an evangelistic opportunity.
1. Eyewitnesses and the real Jesus
The starting assumption we have referred to, namely the belief that the canonical Gospels do not represent historical accounts but theological reconstructions of the figure of Jesus, is by no means proven. The internal evidence seems to suggest quite the opposite. If one considers the presence of so many details that are not necessary to the narrative (the number of fish caught at the second miraculous catch, the young man covered by a sheet present at Jesus’ arrest, the fact that John arrived at the tomb before Peter, etc.), the stories that make the Gospels look bad, the stories that make the Gospels look bad, etc., the stories that make the Gospels look bad. ), to the stories that cast the disciples in a bad light, or to the declaration of intent that Luke offers at the beginning of his Gospel (…it seemed good to me too, after having thoroughly informed myself of everything from the beginning, to write about it in order…), it can be reasonably argued that the evangelists reported eyewitness accounts with the aim of presenting us with the real Jesus.
It is precisely the category of testimony that scholar Richard Bauckham suggests in his Jesus and the Eyewitnesses in order to properly understand the literary genre Gospels. Extremely subjective, but not unreliable.
On the other hand, the date of publication of the New Testament writings, which can be placed at the latest between 60 and 95 A.D., makes it rather difficult to argue that they contain myths and legends, since eyewitnesses of the narrated facts were still in circulation at that time.
2. Meet the Christ by researching the historical Jesus
Today, most students are convinced that the Bible is not a reliable text; to speak about Jesus from what the Gospels say often means clashing with this prejudice. In such a context, the search for the historical Jesus represents a meeting point between the believer and the sceptic. In other words, one can approach the New Testament texts as a sceptic and analyse them with the tools of modern historiography. One can try to understand who Jesus of Nazareth was, without first accepting the doctrine of the inspiration of the Bible, and meet the Christ.
There is no shortage of testimonies from ordinary people and scholars who, analysing the Gospels as non-believers, ended up recognising Jesus as their God and Lord, just as happened to the first sceptic, the disciple Thomas.
Faith is harmful (?)
by Cristiano Meregaglia, GBU Staff worker
This article is a summary of a workshop that Cristiano himself offered to the students at our event Formazione GBU (ndr)
This is what John Lennon sang in 1971, hoping for a time when people could finally live just for today, without being oppressed by the thought of a heaven or hell awaiting them at the moment of death, and a world where there would be no nations and religions opposing one another, preventing peace that would otherwise be possible.
Of course, even more than 50 years later, these words and these hopes are still present and strong in the society we live in, suggesting that faith is not only rationally unsustainable but also morally harmful, and that, therefore, society would be much more functional if every religious root were to be uprooted from it. This idea has been explicitly supported by the main exponents of t
The “new” ateism
This idea has been explicitly supported by the main exponents of the so-called New Atheism movement, who, without mincing my words, have dedicated long pages to describing the great evils that religion has produced throughout history, from the Crusades to the Jihad, from religious wars to contemporary theocratic regimes, clearly highlighting how the solution for a better world seems to be precisely what the Beatles singer envisioned.
It is interesting to note, however, that although these authors are labeled as new atheists, the ideas they support are anything but new, as they are effectively derived from the reflections of past thinkers. Among these past thinkers, it is impossible to ignore Bertrand Russell, who, with his collection of essays compiled in the text Why I Am Not a Christian, represents, in fact, a normative reference for much of the literature produced within the New Atheism movement.
Religion: a disease to be eradicated
In one of those essays, titled “Has Religion Contributed to Civilization?”, Russell presents precisely those arguments that, decades later, Dawkins, Hitchens, Harris, Odifreddi, Augias, and other contemporary intellectuals continue to propose to argue for the damage religion has caused. Specifically, Russell argues that religion is “a kind of disease, born out of fear and a source of unspeakable suffering for humanity,”, his point of view relating to both the intellectual and moral spheres. On the one hand, the philosopher claims that religion hinders free thought and rational inquiry; on the other, by imposing a morality considered absolute and anchored to archaic concepts, it also creates the conflicts that are at the root of human unhappiness. Thus, he concludes the aforementioned essay writing:
Now, as biting as these criticisms may be, it is helpful to point out that it is legitimate, and perhaps even necessary, to agree with some of the claims made in the essay. It is undeniable that many people, claiming to be Christians (or of other religions), have indeed committed reprehensible acts throughout history, often abusing their social position provided to them by religion; and it is equally understandable to agree with the insistence on the need to reject an uncritical faith (one that is not aware of what it believes and why it believes it).
That being said, it is also necessary to point out that such criticisms are, in fact, open to strong counterarguments, which can be articulated along three lines of response.
1. The preaching of Christ and its impact on society
First of all, it is easy to demonstrate how the true Christianity, as embodied and preached by Jesus Christ himself, is radically different from other religions and, in many cases, from how Christians have portrayed it. True Christianity, in fact, far from being a source of violence, has at its root the persuasion through inner contrition rather than external coercion through the use of force. It is of no coincidence, therefore, that when Jesus, just hours before his death sentence, was in Gethsemane and Peter tried to defend him with weapons from his enemies, not only did he order his disciple to put away his sword, but he also healed the servant of the high priest who had been injured by that sword (Mt 26:51-52; Lk 22:51).
Furthermore, it is easy to show that true Christianity is not only not a cause of harm to society but that society as a whole has benefited from the influence of Christianity, which has created hospitals, the Red Cross, orphanages, universities… to the point that an atheist journalist wrote in The Times that in Africa, the contribution of evangelism to the progress of society has far exceeded that provided by any other organization, governmental or otherwise (M. Parris, The Times, 27.12.2008).
2. A society that wants to get rid of God
Secondly, it can just as easily be shown that a society in which God is removed opens the door to any violation and abuse by the powerful, precisely because it removes the premise that one must be accountable for his own actions before a just God. The 20th century is full of such examples, from Stalin’s Russia to Mao’s China, to Pol Pot’s Cambodia. Nobel laureate Aleksandr Solzhenitsyn, in this regard, stated that “if I were asked today to formulate as concisely as possible the main cause of the ruinous Revolution that swallowed up 60 million of our people, I could not put it more accurately than to say: men have forgotten God; that’s why all this has happened” (A. Solzhenitsyn, Templeton Prize Address, 1983).
3. Flawed argument
Finally, it can be pointed out that the very principles by which religion is criticized today are Christian principles, principles that would not exist without the cultural revolution brought about by Jesus and the subsequent Christianity. The freedom, equality, progress, and peace that seem to be questioned in society by religion are, in fact, nothing more than the product of Christianity, and we are so immersed in them that they are like the air we breathe (cf. G. Scrivener, The Air We Breathe, Introduction).
True greatness!
by Sharon Fichera, student leader GBU Bologna
Hello everyone! My name is Sharon, I am 20 years old and Sicilian. I am also Bolognese by adoption, since I moved to the capital of tortellini to study Classical Literature. I love Jesus and I love talking about Him and, because of this, when I got to know the GBU, I fell in love with it and joined the group of students in Bologna.
This year I took part in the Formazione conference for Coordinators (GBU student leaders), which was held in Rimini at the beginning of October. In short, Formazione prepares young leaders to be a support to the GBU at local level. Needless to say, God worked in me more than I could have expected, which is why I want to tell you about my experience.
The Formazione programme consists of training in three different tracks:
Bible and Prayer
We deepened our knowledge of the Scriptures and our relationship with God through inductive Bible studies (SBI), prayer, praise and sermons. In this track we studied Mark chapters 8-10. What struck me most was seeing the continuous power play that is inherent in the human soul. Jesus was trying to teach the disciples that they should sacrifice themselves daily, love and serve others selflessly, stop trying to earn eternal life by their own efforts, and accept God’s love. Instead, they behaved arrogantly, did not understand the teachings of Jesus and believed they were superior to others, as well as competing among themselves as to who was the greatest. Jesus tried to teach them what true greatness was, but they (and often we) had hard hearts.
Coordinators
This track was designed to teach us who a coordinator should be and what he or she should do to make the right contribution to the local GBU and the mission in the university. It was also good to focus on our own potential as well as the potential of our GBU groups. What impressed me most was learning what it means to be mature coordinators. The definition we gave of spiritual maturity is ‘Constant, consistent and conscious growth in Christ’. To walk in this growth it is necessary to die to oneself, accept suffering, embrace sacrifice and the cross, knowing that all this is done for a greater joy and glory, namely the proclamation of the gospel and the advancement of the Kingdom of God.
Evangelism
With this track we focused on sharing Jesus from student to student, both individually and as a local group. I really enjoyed a seminar entitled ‘Damaging Faith (?)’, in which we read some of the criticisms made of Christianity throughout History and Philosophy. I found it useful and inspiring to be given tools to counter these criticisms. Furthermore, it was very interesting to note that many people are not indignant or angry because of God, but because of what the Church has done in the name of God. This challenged me to be a good example to those around me and to honour Christ in everything I do.
But on a practical level, what has this training done?
Personally, the training encouraged and challenged me to be aware of my role as coordinator, to serve others, to sacrifice myself for Christ, to live a life of prayer, to seek the face of God, and to spread the gospel without shame. I am sure that all of us there received a great boost to work in our GBUs, for our GBUs and with our GBUs, to share Jesus from student to student.
At this point only one question remains, implicitly, to be answered: ‘What is true greatness?’
To find out, we need only look to Jesus, the greatest King who trod the earth, the servant who washed the feet of his disciples.
Partners wanted!
by Simon Cowell, GBU Staff worker in Bari
One of my favourite bible passages is Philippians 1. The letter to the Philippians is rightly known as “the letter of joy” for the deep connection between the apostle Paul and this small church in the ancient Roman city of Philippi. Having greeted the church, the first thing Paul writes is this:
Did you notice the main reason for the apostle’s profound gratitude to God? It’s their partnership in the gospel – this good work started in them by God, so that this church wouldn’t just be recipients of the gospel but active participants in it. Sometimes we don’t think about how amazing this is: Paul, this giant of the early church, history’s first great missionary, the man chosen by God to take the gospel to the Gentiles – this man considered the partnership of this tiny, insignificant church to be immensely precious, and brought him great joy. Why?
Partnership in the gospel
Paul knew that the work of the gospel is too big, too vast and important to be left to the “professionals” or “experts” (even those as able and gifted as the apostles!) Proclaiming Jesus, and the eternal life to be found in him, is the main mission of the church – of the whole church, including that small community in Philippi. This is a profound biblical truth: every Christian ministry is fundamentally collaborative. In the case of Paul and the Philippians, it was Paul who criss-crossed the Mediterranean (multiple times!), preaching Christ and founding churches. It was the Philippians who contributed in two vitally important ways: prayerful support, and financial support.
The importance of prayer
Referring to his imprisonment and his gospel “rivals”, Paul writes this to the Philippians: “I know that this will lead to my salvation through your prayers and help from the Spirit of Jesus Christ”. Even though they weren’t physically with him, Paul explains the importance of their prayers in the midst of his difficulties – they are the only thing he mentions other than the help of the Holy Spirit!
Partnership in the gospel means praying; interceding with the Lord of Hosts to do what only He can do: transform hearts and minds to accept Christ Jesus and the eternal life that only he can offer.
The importance of giving
Still writing to the Philippians, Paul speaks various times of his joy in their financial partnership in the gospel:
Paul also emphasises that this financial partnership is not a matter of his needs, and certainly not of his greed. Rather, he underlines the benefits that they receive as a result of their generosity:
All of this to say that giving to those who proclaim the gospel isn’t just a sacrifice, or even an investment, but a means but which God blesses even the giver. When we give we are growing in spiritual fruitfulness; when we give, strangely, we receive from the divine riches. No wonder the apostle was full of joy to see these precious brothers and sisters openly show the work of the Spirit in them!
The GBU, the gospel and you
Partnership in the gospel, therefore, is one of Paul’s main reasons for thankfulness and for joy. And the mission of the GBU is that the proclamation of the same gospel of Jesus Christ might continue even today, in every Italian university – that we might in some way be sharing Jesus from student to student. But just as Paul couldn’t and didn’t want to take on this project alone, so it is for us in the GBU.
We’re looking for partners! We’re looking for people who are going to strive in prayer together with us, who also want to see Jesus proclaimed and glorified in Italian universities, and who want to support this work financially. If you’re not already our partner, or a member of the Associazione GBU, or a financial donor, then today’s the day to start this beautiful partnership – for the salvation of souls, for the growth of the Italian (and beyond!) church, and for our mutual building up in the faith. To find out more, click the link below!
https://gbu.it/en/how-to-donate/
un-SATISFIED
Emanuele Berti tells us about his experience with the “Mission Week” that the GBU Florence group organized from March 11th to the 14th.
PREPARATION
Preparing for the week, for me, was a process that was as challenging as it was formative. It began several months ago and has proved to be an ongoing challenge. The choice of the theme and its development were particularly complex. Each time I found myself doubting the outcome, and I had difficulty figuring out what was an appropriate approach to engage students. Initially, I explored concepts such as victory and defeat, and the meaning of life, focusing on the reality of university students.
Later, under the Lord’s guidance, I oriented the theme toward dissatisfaction. In collaboration with other coordinators and staff, we looked for ways to address this topic with students. However, we opted for a direct approach with students through questions, which we often use in the GBU to initiate discussion. We also used a poster board, which summarized the concept of dissatisfaction through two key phrases:
I have realized in this preparation how constantly revisiting and reworking ideas is a challenging and tiring process, but I have also realized how essential and necessary it is; not only in preparing for an evangelistic week!
THE WORK IS IN YOUR HANDS
We planned the evangelistic days with personal prayer during the mornings, and then devoting the afternoons to evangelism and interaction with the students. On the first day, we gathered for an analysis and study of the Gospel, exploring its meaning and how to convey it to the students. The enthusiasm and joy I felt during the first day of preparation was so intense that the next day I found myself in bed with fever, nausea and sore throat! I spent two days in bed.
Initially, I was sorry that I could not attend, but then I felt great joy in knowing that others were at the university, sharing the Word of Jesus with students. I realized that the Word and the Gospel are free, not imprisoned, and continue to spread, despite our limitations.
WE ARE STRONG ONLY IN THE LORD
On the last day, after much prayer, I was able to find the strength to get out of bed and reach the university, joining the others. Although I was still sick, voiceless, with some fever and tiredness, I experienced how the Lord works in our very weakness. The warmth of the sunshine and the encouraging conversations lifted my spirits. To attract people, we had decided to use a little door and a ball. At first, they did not arouse much interest, but once we figured out how to make use of them, the Lord acted in an extraordinary way. We proposed a game in which, in exchange for a prize (a candy), people had to answer a question. In addition to the main poster board, we displayed another one with the pattern of the two ways of living, represented by six pictures illustrating the gospel. It was surprising to note that almost all the people, at least a dozen, understood the meaning of the gospel on their own after I asked them to try to understand what the pictures meant. It was a real miracle, and some people even agreed to come to the Mark Drama.
SATISFIED
These days have made me realize even more that only the Lord Jesus can truly satisfy. We can find many religions, ideas and sources of entertainment, but only Jesus can reconcile us with God. He is the only righteous one, the only sinless one, the only one who can redeem us and give us eternal satisfaction, a satisfaction that knows no end. He is the water that quenches our thirst — forever! Through His mercy, God welcomes every student, whether they have been a lifelong blasphemer, an arrogant person or an atheist. If they repent and believe in Jesus, they can be reconciled and God awaits them with open arms, rejoicing for the lost sheep who has been found, for the one who had died and has come back to life.
Emanuele Berti, GBU Florence student
Slovak lessons
By Aoife Beville, university researcher and former GBU student
Ahoj!
Ahoj! – that’s how they say ‘hello’ in Slovakia, where I visited at the beginning of October. I’m Aoife (pronounced Ee-fah), I’ve been involved in different IFES groups: Cork (Ireland) where I’m originally from and where I was co-coordinator of the Christian Union during my BA; Bologna, where I did two years of InterAction, an IFES international voluntary work programme where I supported the students of the local group; Naples, where I was co-coordinator of the group during my MA. Now, I am back in Naples and still at university, but on the other side of the lectern! I research and teach in the field of English linguistics. You may be asking yourself ‘what does Slovakia have to do with it?’ Good question!
Good News for the University
Last year at an IFES conference I met Sara, a VBH (GBU) staff worker in Slovakia. We started talking about the usefulness of having Christian academics involved in the work of national movements. I believe that the gospel is good news for the university and I would like to be able to support and serve GBU students as I do my work. I told Sara about my research on irony as a persuasive strategy in The Screwtape Letters by C.S. Lewis. A linguistic and literary study that, due to the nature of the text, touches on various interesting topics (apologetics, atheism, etc.). Sara invited me to come to Slovakia to give a lecture at the university on the topic of this research.
“The Trouble about Argument”
So, through Sara’s contacts I was invited to give two lectures in the English Language and Anglo-American Literature courses at the University of Prešov. The lectures were entitled: “’The Trouble about Argument’: Irony and Rhetoric in C. S. Lewis’ Screwtape Letters” and presented the stylistic analysis of the text. The text, for those unfamiliar with it, is a sardonic epistolary novel consisting of letters from one demon to another with detailed instructions on how to ensure the eternal damnation of a human ‘patient’. Linguistically, it is a fascinating text that makes use of neologisms, irony, bureaucratese and other peculiar stylistic features to persuade the reader of the intellectual and spiritual validity of Christianity. Written more than 80 years ago, during World War II, it presents a lucid and surprisingly relevant critique of the objections to the Christian faith. The lessons went well, the students participated actively and I had the opportunity to chat with both them and their professors.
A Polarised Society
My lectures in Prešov took place during election time, a time of high tension and strong division in the public debate. Given the themes of the lectures, the local student group also invited me to participate in evening activities in a café near the university. We advertised these evenings under the title ‘Polarised Society’ and while handing out leaflets our team had some interesting conversations about it with students on campus, the topic certainly attracted their attention. At the café we welcomed guests with ice-breakers and questions for discussion in small groups. Following this, I was interviewed using questions from attendees that arrived via app (Slidoo; highly recommended for similar events!). The discussion was wide-ranging and touched on various topics: my personal journey to faith; tips for healthy debate in a divided society; questions on the validity of the Christian faith. In fact, even after the official end of the evening we stayed chatting for so long that we had to order pizzas to feed the crowds. As a good adoptive-Neapolitan perhaps it is better if I don’t comment on Slovak pizza!
Good News for GBU
The VBH is a national movement with different challenges than the Italian GBU. For example, there are only two staff workers – Sara and Graham (also Gen Sec). However, the vision is the same! The events in Prešov were part of an attempt to revive the group after a slowdown caused by the pandemic. It was encouraging to see some students better understand the purpose of the local group – not simply a club for young believers but a space to welcome those who would like to know Jesus. The students seem to have been empowered and encouraged by the events we held together, their feedback has been really positive. Many Ukrainian students – who are now studying in Slovakia because of the war in their country – came to the Cafè Nights. It was a joy to see the Slovak students welcome them and offer them the kind of community – safe, hospitable and friendly – that they so badly needed. I am grateful to the Lord for the experience and for the blessings we received during those days. I also feel that no local group or national movement is too small to think big and organise such events!
And in the beginning God created a perfect plan for us today
by Simona Squitieri, GBU Parma
In the beginning God created. If I had to sum up this GBU training weekend (Formazione), it would be like this.
But let’s start from the beginning. About sixty people from Trentino to Sicily, after overcoming long journeys, trains, buses, cars, arrived in Umbria, in a little house with a view of Lake Trasimeno, to participate in GBU Coordinator Training 2023.
In the beginning
As the acronym GBU (University Bible Groups) suggests, we looked to the Bible again this year to address the challenges we should face. Organizational challenges, practical and theoretical, intellectual and social challenges, for which we prepared ourselves by looking at, interpreting and applying the first three chapters of God’s Word. Starting, therefore, right “from the beginning”!
Moments of praise to the Lord and prayer refreshed and accompanied us during the intense daily program of seminars, reading and study of the Word. The Staff worked hard to provide us with the tools to better serve the students of our local groups, but especially the yet unreached students within our universities. Through Bible studies, then, we noticed how in the beginning God had thought of everything, neglecting no detail, planning and arranging everything perfectly, including us, descendants of Adam and princesses from the beginning.
God created
These two words highlight the relationship that we are called to have with God, even before we make any commitment to Him and to others: the relationship of Creator and creature. It is essential to recognize God the Lord as the creator of the universe and of our lives; and that before everything was, He already was.
But the words “God created” also highlight God’s creativity. Everything we study, from physics to art, from literature to medicine, have the same creative origin here in these two little words.
After creating, in the beginning all things, light, waters, bright stars, animals and plants, after the creation of man in his image, God saw all that he had made, and behold, it was very good.
A perfect plan for us today
So, was I able to understand what place I have in all this? In all this “good”? Coordinators from all over Italy, did we understand what place we have, together with the students and our local groups?
Adam and Eve lived in God’s presence and had a purpose, stolen and ruined by sin.
But in the beginning God created a perfect plan for us today: to save us through his son Jesus and ask us to share with others this Great Creator, who wants to come back to reconcile with us through Jesus. To share him from student to student.
Ready, set, go!
168 nations, one people
by Marco Piovesan, GBU student
Would you have ever imagined that 168 different cultures could coexist in one kingdom? Well, that is how it works in God’s kingdom. Yes, sometimes we think back to the fact that in Christ we have been called from every people and nation, but often we cannot really conceive the magnitude of this reality. The IFES World Assembly is, on the other hand, a way in which we can touch upon the authentic meaning of being one people, members of the one body of Christ.
The World Assembly is an event held every four years with the goal of bringing together delegates from all national movements that testify to Christ in the university as a ministry (e.g., GBU in Italy) to make decisions for global fellowship. The bureaucratic aspect, however, is little more than a pretext for experiencing a week of sharing and edification among brothers and sisters who share the same mission.
This year the date was set for early August in Jakarta, Indonesia. Participating in this event as a GBU student was something God used in an incredible way. One article could never contain all the spiritual richness that God was able to provide me, however, I cannot help but share some basic teachings from World Assembly.
We are not alone in our zeal
Among GBU students, I think several times we have faced the immense mission of sharing Jesus to the students at our universities, but we have also been discouraged from seeing something beyond our reach. In fact it is beyond our human reach. In light of this discouragement, after the initial enthusiasm in which we are full of ideas and initiatives, we find a balance in which to settle in as we go forward.
From here, we get to know other students and see the zeal for God with which they are filled with, has completely changed my way of seeing these difficulties. Yes, they too see this mission as something vast, but they have God at the center of their hearts, to the point that they think of every second as an opportunity to talk about the gospel.
This of course often requires them to commit their evenings to events, Bible studies, organizational meetings and face-to-face meetings, but the desire to see Christ glorified outweighs the personal desire to have time for themselves. In short, I saw in these students the full realization that God is worth sacrificing for and that the true way to reason, is to reason with an eternal perspective
We are not alone in serving
One struggle I have experienced as a student over the past two years is wanting to organize some events at the university, but always finding too few people in the GBU group to make it happen.
At the World Assembly one evening I shared this struggle with the people I was sitting with at the table, and the response I received was immediately, “Invite us, we can come as help from abroad to participate and organize a week of events.” I was taken aback by the simplicity of this phrase, but it made me realize that being one flesh in Christ does not just mean greeting each other and telling each other good experiences once every four years: we can use this immense privilege to work closely together, meet each other’s needs, and toil together to see God’s kingdom advance.
At this point, I feel entrusted with the responsibility to make appropriate use of such a precious gift of having true co-workers in Christ with the same perspective.
We are not alone in our sufferings
No doubt different challenges are being faced in every corner of the earth: World Assembly was inevitably an opportunity to hear stories of struggles and suffering specific to different nations. We discussed issues of social justice, mental health, and stress created by the university setting.
However, I think what should cause us to reflect the most is the persecution (not just psychological) that so many Christians are subjected to. To find myself eating at the table with believers who literally every day expose their lives to death for the sake of Christ has raised many questions in me. The only way they can live is by embodying the gospel in their lives by their behavior to the point that this can trigger in people around them a desire to ask questions about the Christian faith
I wonder if, in the Italian context (in which we are far from having to risk our lives) I have the same desire to impersonate Christ in every area of my life. I wonder if I really am willing to make the same sacrifice for God that these brothers are exposed to everyday. I wonder if for me, as for them, “to live is Christ and to die is gain” (Philippians 1:21).
There is, however, something extremely incredible about these examples: Christ is so precious that it is worth giving our very lives to stay together with Him.
We are not alone because God is with us
Admittedly, World Assembly was not only rich in all these broad teachings, but it was also an opportunity to reflect from a personal point of view. Speaking of which, there is one concept that was reiterated so many times and which I cannot do without anymore: becoming aware of God’s presence in our lives.
So many times in the Bible God’s promise of “I will be with you” appears, but we often fail to consider this in our daily lives. I had a chance to talk with several people who have served in IFES for decades, and one thing each of them insisted on after so many years of ministry is that a personal relationship with God is the basis of everything we do. We cannot think of serving God without being in fellowship with Him. We need to seek Him and His presence: being aware that He is with us can radically transform the way we live for Him.
The Christian life and even Christian service is a continuous walking side by side with God.