In Solidarity With Persecuted Christians: From a Conference in Rome

Last week, December 10-12, an international conference, “Under Caesar’s Sword: Christians in Response to Persecution,” took place in Rome, hosted by the Center for Civil and Human Rights at the University of Notre Dame and the Religious Freedom Project at Georgetown University. The conference was designed to learn how Christian communities around the world respond to persecution and to increase solidarity with them. It introduced the results of the world’s first systematic global investigation into the responses of Christian communities to the violation of their religious freedom. The conference was not just the reports of scholars, though, but also featured the testimonies from global church leaders as well as activists who have experienced persecution directly. A major theme was also recognizing the 50th anniversary of Dignitatis Humanae, the Second Vatican Council’s Declaration on Religious Freedom. Here can be found the agenda, speakers, background information, and the like.

Here are some of the highlights of the conference:

** On the opening day, we heard from two patriarchs from the part of the world where the persecution of Christians is most in the headlines — Iraq and Syria.  Patriarch Louis Raphael Sako of the Chaldean Catholic Church in Iraq and Patriarch Youssef Younan of the Syriac Catholic Church both spoke emotionally about the plight of Christians in their region.  Patriarch Sako called for greater military intervention from the West in order to defeat the Islamic State.  Both lamented the exodus of communities that date back to the earliest times of Christianity and hoped that Christians would stay even while respecting the choice of people to leave or stay.

** What I think many of the participants, including myself, did not expect, were moving and inspiring testimonies from people who have suffered persecution at the grassroots.  There was Fr. Bernard Kinvi of the Central African Republic, who sheltered Muslims during his country’s war between Christians and Muslims. There was Helen Berhane, a gospel singer from Eritrea who spent over two years living in a shipping container because she would not renounce her faith. At the end of her panel she offered a song that she had composed while in captivity. Bishop Borys Gudziak of the Ukrainian Greek Catholic Church recounted his church’s long history of suffering underground under Soviet Communism and its heroic role more recently in the protests at Maidan Square in Kiev. Pakistan’s Paul Bhatti, a Catholic, spoke of his journey towards forgiveness and his decision to stay with the people of Pakistan after the assassination there of his brother, Shabhaz Bhatti, who had dedicated his life to protecting religious minorities in Pakistan.

** An extraordinary array of people attended the conference, portending the development of an integrated movement for religious freedom on behalf of persecuted Christians.  There were activist ngos like Aid to the Church in Need, Open Doors, Christian Solidarity Worldwide, and Oasis International; scholars; diplomats and ambassadors; and clerics and laypeople from numerous Christian churches around the world.  In terms of numbers, my own (rough) estimate is that about 300 were in attendance at the opening session and then around 150-250 over the remaining two days.

** The conference received impressive media attention. In attendance were journalists from The Wall Street Journal, Reuters, National Public Radio, the Osservatore Romano, The Boston Globe, Commonweal, Ave Maria Radio, and numerous other media outlets. See, for instance, this piece by Ines San Martin at Crux.  Al Kresta of Ave Maria Radio, host of “Al Kresta in the Afternoon,” interviewed numerous speakers and attendees and has decided to make these interviews a major theme of his show. This very week, I have been gratified to hear his interviews broadcast, including one with Joshua Landis of the University of Oklahoma, the Iraq and Syria expert among our scholars. Kresta’s show is syndicated among over 300 stations around the U.S.

** The second night of the conference featured a beautiful and haunting ecumenical prayer service at the Church of San Bartolomeo, a shrine to contemporary martyrs established by Pope John Paul II. The church is now run by the Community of Sant’Egidio, who hosted the prayer. Cardinal John Onaiyekan of Nigeria gave the homily, reflecting on the place of martyrdom in the Christian life.

** Central to the conference was the presentation of the findings of Under Caesar’s Sword’s team of 14 scholars, who have been researching firsthand some 30 countries where Christians have suffered persecution.  Some findings:

** There are a strikingly diverse array of countries and regimes where persecution takes place.  It’s not all Islam or even close to it.  There are regnant Communist regimes like China, Vietnam, and North Korea.  There are surprising countries like India, which is pluralist and peaceful in the popular imagination.  There are democracies and semi-democracies like Pakistan, Indonesia, India, and Nigeria.  We also looked at the increasing curtailment of religious freedom in the West, where it is exaggerated to say that persecution is taking place but where serious restrictions on religious freedom are rising.

** Responses to persecution fall into three categories ranging from reactive to proactive.  First are strategies of survival, or “coping”; second are strategies of construction where churches assert their mission in ways ranging among building bridges to other faith communities to extending social services and education, but do not directly confront the regime; third are strategies of confrontation, including popular protest and underground organized opposition.

** Strikingly rare among persecuted Christian minorities are resorts to violence.  Certainly there are cases of Christian violence, usually undertaken in self-defense, as in Nigeria, Central African Republic, and Indonesia.  Sometimes it becomes disproportionate and indiscriminate, as in the Central African Republic.  There are almost no instances of the formation of terrorist cells, though, among the Christian communities we heard about.

** In some cases, responses to persecution vivify the Christian gospel in a striking way. For instance, some Christians practice forgiveness. Paul Bhatti is a prominent example.  Others are willing to accept martyrdom. Bhatti’s brother Shabhaz stands out here.

** In part, the kind of response that Christians muster to persecution depends on the degree of repression and the size of the community — common sense, right?  But that doesn’t explain everything. China scholar Fenggang Yang of Purdue University gave the example of small Protestant communities who practiced “evangelization under all circumstances” under China’s most repressive period, 1966-1979.  Today the spectacular growth of Christianity in China can be attributed to these communities.  The blood of martyrs is seed of the Church, said Tertullian.

Dignitatis Humanae Then And Now

As the 50th anniversary of Dignitatis Humanae, the Second Vatican Council’s historical declaration on religious liberty, approaches on December 7th, 2015, the Wall Street Journal has published an excellent op-ed reflecting on the declaration by Fr. Arne Panula.   The human right that the Catholic Church finally came to embrace is now under fire around the world.

The Catholic Church’s Road to Religious Freedom: A Model For Islam?

I am pleased to share an op-ed of mine that The New York Daily News published this morning, “A Catholic Model for Muslim Awakening.”  The Paris massacres have brought still another round of debate on what sort of religion Islam is.  Predictably, there are renewed calls for an Islamic Reformation.  Others have called for an Islamic Enlightenment. Both are bad analogies, I argue.  A far better model is the Catholic Church’s long road to religious freedom, culminating in Dignitatis Humanae — the Church’s declaration on religious freedom — at the Second Vatican Council.   The Church’s historical trajectory shows how a religious community that once did not embrace religious freedom found a way to endorse it on grounds consistent with its traditional core commitments rather than on the basis of secularism or otherwise a departure from these commitments.   Arguments welcome!

More Signs that Catholicism is Back in France

Another story that we’ve been tracking here at ArcU is the surprising and interesting revival of Catholicism in France. Writer Samuel Gregg has a new piece out documenting the trend.  The title, “France’s Catholic Revolution,” seems a bit overstated to me; I would think “French Catholicism’s Slow But Steady Comeback” would be better.  Still, it’s an insightful piece with interesting angles on Church-state relations and laïcité.

From Godless to Godly: How Religion is Reshaping Russia’s Relations With the West

The following post is written by Jekatyerina Dunajeva of the Political Capital Institute and Eotvos Lorand University in Hungary and Karrie Koesel of the University of Notre Dame.  It is based on observations from fieldwork in Russia during July-August 2015 for “Under Caesar’s Sword,”  a global research project supported by the Templeton Religion Trust. The authors visited three major cities in Russia and conducted interviews with lawyers, religious leaders and laypersons, social workers, academics, and politicians. To protect identities, all informants are anonymous.

At the height of the Cold War Russia was frequently depicted in the West as a country ruled by godless communists—a brutal regime that set out to eradicate religion and thus, one that also lacked a strong moral compass. These same charges are again resurfacing many years later, but this time Russia is directing the charges at the West. Over the past several years, Russian leaders have played up its moral superiority and defense of traditional values, while openly criticizing the West as amoral and devoid of spiritual values.

How does a country redefine itself from godless to godly in just over two decades?

This shift must first be understood within Russia’s distinct pathway from communism. From a Western perspective, the Russian transition to democracy in the 1990s is generally considered a disappointment. This disappointment has again been reaffirmed under the rule of Vladimir Putin. Putin’s Russia has become increasingly autocratic with the centralization of power, decline in competitive elections, greater control over civil society and the media, and growing international isolation. Russia, in other words, failed to embrace democracy and democratic values.

From a Russian perspective, however, it is democracy and the West that have failed Russia. Political transitions are rarely seamless, and many Russians maintain that the West abandoned Russia in its time of need. The 1990s were awash with crumbling stability, social chaos, Ponzi schemes, the privatization of lucrative national industries, and extreme corruption. It is hardly surprising then that this same “democratic decade” is commonly associated with lawlessness, instability, and the decline of international prestige; and the fact that 61 percent of Russians prefer order to democracy, even when order means the curtailing of rights and freedoms.

The failure of Russian democracy has seeped into popular culture. In one telling instance, the word “democracy” in Russian slang is “dermokratiya” [дермократия]—a portmanteau of the words “crap” and “democracy”—in other words, “demo-crap-ia.” Even Russian police violence is associated with democracy. The rubber batons carried by police are nicknamed “democratizers” [демократизаторы]—a term that came of age in the 1990s when police used them to repress popular protests. Democracy, quite simply, is often seen as a destructive and destabilizing force, an imposed foreign political system that the misguided West exported. Religious communities have expressed similar opposition toward democracy. Roman Lunkin, one of the leading scholars of religion and society in Russia explained, “Orthodoxy is associated with resistance to democracy and with the ideology of Putin’s majority.”

The failed export of democracy alone, however, cannot explain the striking shift from a godless to a godly Russia. We must also consider the revised role of religion. In contemporary Russia there is now not only greater religious freedom and expression than in the Soviet past, but also some religious groups are playing a decisive political role. The Russian Orthodox Church, in particular, has waded into political waters declaring Orthodox Christianity as a sine qua non marker of Russian identity—in other words, to be Russian in a post-Soviet context is also to be Orthodox. Alexander Agadjanian, a professor of Religious Studies at the Russian State University of the Humanities has written that in many ways the enlisting of the Church to shape “the ‘new nation’ seems natural in Russia… given its dominant position and clear links with a dominant ethnos.” One lawyer working on issues of religious freedom in Russia explained that “There is still a mentality that being Orthodox is the right thing, it’s patriotic.” Indeed, not only do we see that “Russians are perceived as Orthodox,” added another colleague, but even “abroad Russia is symbolized through its Orthodox churches and cupolas.” Thus, both at home and abroad there is the constant reminder that Russian statehood was founded on religious principles.

Given these sentiments, it may seem natural that the Orthodox Church has taken on the role of national defender. Church leaders have become outspoken critics of any and all perceived threats to Russia, including NATO expansion, Western sanctions, the crisis in Ukraine, and domestic opposition groups. The defense of the motherland has also meant that the Church has gone on the offensive against liberalism. Patriarch Kirill has equated liberalism with evil and declared it a pathway that eventually leads to hell. The official website of the Orthodox Church claims that liberalism is not only an anti-Christian value system, but is also an anti-Russian one. Some religious activists warn “The enemies of Holy Russia are everywhere…We must protect holy places from liberals and their satanic ideology.”

Here, it is interesting to note that other religious communities have also gone on the offensive against liberalism in defense of traditional Russian values and joined the circle of anti-Western defenders of Motherland. “I love Russia,” shared a Baptist pastor, “I voted for Putin myself…. Crimea is ours – now that we have it again, fairness has won, and this is a pure Russian position.” The deputy mufti of Tatarstan, Rustam Batro, declared “Russia is the defender of traditional values on the world stage.” Another Protestant pastor we interviewed speculated that Russia is probably the last country “sticking with traditional values in Europe.” Putin’s traditionalism makes him popular among other Christian communities in Russia, suggested yet another Russian expert on religion during our fieldwork. Western consumerism and individualism, many religious leaders suggested, is what most Russians show aversion to.

To be sure, the defense of traditional Russian values feeds conveniently into the larger anti-Western rhetoric of Kremlin. At a Federal Assembly meeting Putin stressed the growing immorality and destruction of traditional values outside of Russia. As tensions with the West have increased this summer, Putin declared: “We can see how many of the Euro-Atlantic countries are actually rejecting their roots, including the Christian values that constitute the basis of Western civilization…. They are implementing policies that equate large families with same-sex partnerships, belief in God with the belief in Satan.” This moral superiority decline of Western values was also echoed among some religious communities. One expert of Evangelical Christianity explained that traditional values are “in the interest of a strong Russia…if we don’t have strong families, which are evidently weakened by same-sex marriage and similar horrific ideologies” it will prohibit the flourishing of the country.

As for the larger implications of the Russian shift from godless to godly, we observed at least two. One is that the Kremlin’s filtering of politics through a religious prism lends support to Russia’s increasingly illiberal and isolated position; it clearly distinguishes Russia from the West; it reinforces the idea that Russia is the only authentic alternative to Western ideology; and it positions Russia as pious and in contrast to an immoral West. This is a dangerous political project.

The other is that religious groups, for the most part, seem uncritically and openly participating in this latest political project. One Orthodox priest explained, “For the moment freedom is not a popular concept [in Russia], because we have to revive tradition and revive the Church. When we are reviving something from the past we have to take freedom away.” And yet, we cannot help wonder if this revival of the Church is also nurturing a precarious position for religious communities—one with hardened boundaries between themselves and their co-religionists abroad, one that props up an increasingly authoritarian regime, and one that encourages religious groups to be on the front lines of civilizational conflict.

New Web Site Launched For Under Caesar’s Sword

Check out the new web site for Under Caesar’s Sword, the project on Christian responses to persecution that I direct at the Center for Civil and Human Rights in partnership with the Religious Freedom Project at Georgetown University.  Thanks goes to our project manager, Zahra Vieneuve, who designed it and arranged the content.

Check out the tab “Rome Conference”for the latest on our upcoming conference of December 10-12, 2015.  And it’s not too late to consider attending!

 

Peter Berger on Religious Freedom

At a conference at Georgetown on religious freedom last month (which I posted on here), Boston University’s famous sociologist of religion, Peter Berger, gave a wonderful opening address on religious freedom in the U.S. and Europe.  Here, he posts the text at his blog at The American Interest.

For the Russian Orthodox, a Nationalist Paradox

The following piece is written by Cory Bender and Wade Kusack.  Cory Bender is the Program Officer for Eurasia at the Institute for Global Engagement. Wade Kusack is the Director of the Religious Freedom Department at Mission Eurasia.

Ukraine has created a crisis for the Kremlin, or at least that’s what a string of recent op-eds has claimed. Whether it’s economic malaise, fissures in Putin’s inner circle, or the possibility of democratic revolution, analysts are eagerly searching for chinks in Putin’s armor. Less discussed, however, has been a slow-burning crisis in the Russian Orthodox Church (ROC).

The ROC has its cameos in Western news coverage of Ukraine. The “Orthodox Army” ravaging the Donbass and molesting religious minorities, in particular, has drawn some attention. But it would be wrong to assume that the Kremlin, or even the Moscow Patriarchate (the leadership of the Russian Orthodox Church), are directly responsible for these atrocities. Mostly to blame are Russian Orthodox zealots motivated by religion rather than instructions from Moscow. Moreover, these freelancing faithful are creating serious problems for the Russian Orthodox Church, and if it can’t rein them in, the church could become dangerously divided.

These zealots—whom some scholars have branded “Nationalist Orthodox”—claim to be loyal to the Russian Orthodox Church. At the same time, however, they view the Church leadership in Moscow as traitors. They derisively call them “Nikodimovtsy,” after Metropolitan Nikodim, whom they vilify for his conciliatory stance towards other branches of Christianity. The Nikodimovtsy, according to the Nationalist Orthodox, include many of the ranking bishops of the Russian Orthodox Church—and Patriarch Kirill himself.

The Nationalist Orthodox share many of the same assumptions as more moderate Russian Orthodox. They both see Moscow as the Third Rome—an idea stretching back centuries that posits Russia as the last bastion of true Christianity. On this view, Western liberalism is the primary threat to Russian statehood today, and as such Russia must be protected from Western proselytism—whether it be religious proselytism by Protestants, or human rights proselytism by the State Department.

But the Nationalist Orthodox take this to an extreme. While the Moscow Patriarchate noisily opposes what it sees as Western attempts to subvert Orthodox Russia, it accepts that Russia must coexist with the West. Nationalist Orthodox, on the other hand, see the West through the lens of New World Order conspiracies: as a stew of international Jewry, Wall Street banks, imperialistic military and political forces, and demonic religious movements. For them, Russia cannot coexist with the West; one or the other must be annihilated.

This violent fanaticism of the Nationalist Orthodox faction has put the Russian Orthodox officialdom in a bind. The Russian Orthodox affiliate in Ukraine, called the Ukrainian Orthodox Church – Moscow Patriarchate (UOC-MP), is hardly able to balance its affiliation with Moscow and its Ukrainian congregants’ patriotism. This has led to speculation that the UOC-MP may seek to break its ties with Moscow; already, dozens of churches have left the UOC-MP to move to its Kiev-affiliated sister church. But the Russian Orthodox Church’s problems aren’t limited to Ukraine: the divide between Orthodox officialdom and militant nationalists is emerging in Russia as well.

Aware of this, the Kremlin is trying to assert control over nationalist fringe fighters. It sacked the swashbuckling Igor Strelkov, a key leader of the Nationalist Orthodox fighters in Ukraine, and may have even assassinated other separatist leaders that were too hot to handle. More ominously, Russian border guards are reported to have killed hundreds of retreating separatist fighters rather than allowing them to enter Russia.

But the root of the problem facing Russia and the Moscow Patriarchate is not a few firebrands, but rather the ideological poison of religious nationalism itself. This ideology survives on generalized hatred of the West and its values, while doing little to define a positive identity and a path forward. The Kremlin and the Orthodox Church themselves have stoked this fire, and now it is burning out of their control.

The (potentially) good news for Russia is that this nationalism is still changing. If Russian leaders could divert the flood of patriotic fervor into positive channels, it could stem the tide of militancy, and possibly even help to lift Russia out of its social and economic rut. The ROC would have to play an important and courageous role in any such effort.

Given current trends within the Church, however, the prospects for this look dim. Priests that preach reconciliation are marginalized, while Nationalist Orthodox are promoted. The Moscow Patriarchate, for its part, sees all of this as a kind of balancing act: not wanting to buckle under the pressure of ultraconservatives, while not wanting to run afoul of the Kremlin.

This balancing act will probably fail. And when it does, the Church, like so many in eastern Ukraine, may find itself hostage to extremists.