A COMPREHENSIVE SURVEY OF WORLDWIDE PERSECUTION OF CHRISTIANS
Author John Allen Jr. wrote in the Preface to the 2016 edition of this book, “When this book was first published in 2013, the idea of anti-Christian persecution as a legitimate category of human rights concern was still something of a stretch for many people in the West… Not long after the book appeared, however, the ‘Islamic State’ declared a caliphate in Iraqi and Syrian territory under its control, unleashing a brutal offensive ... that left thousands of Christians and Yazidis dead and hundreds of thousands in exile. During the assault, churches and monasteries were destroyed… and scores of Christians were killed, often in staggeringly brutal fashion---flogged to death, beheaded, and, in at least a few cases, reportedly crucified… At almost exactly the same time … a group of Boko Haram militants attacked a government secondary school … kidnapping almost 300 teenage girls, most of them Christians… the rise of ISIS and Boko Haram… have had the effect of making denial about anti-Christian persecution impossible to sustain… While Islamic fundamentalism is indeed the world’s leading manufacturer of anti-Christian hatred, it is hardly the only threat facing the faith… In parts of Asia, Christians run afoul of other forms of religious fundamentalism, such as … Hindu nationalist forces in India… To put the point as clearly as possible, today’s war on Christians is a global phenomenon, and it cannot be reduced simply to a … ‘clash of civilizations’ between Islam and the West.”(Pg. ix-xi)
He continues, “Christians are not the only group suffering… Certainly too, Christians concerned about the fate of their coreligionists ought to be equally engaged on behalf of other vulnerable populations… All that said, it remains the case that too often the suffering of Christians is enveloped in silence, in part because it defies the Western narrative of Christianity as the architect of oppression rather than its victim…[This book] is an effort to break the silence … to place anti-Christian persecution among the towering human rights challenges of our time… one which merits the engagement of the broadest possible humanitarian coalition… religious violence is the single most destabilizing force on the planet today. For Christians, however, coming to the aid of their vulnerable brothers and sisters in the faith is also a spiritual imperative … that can no longer be delayed.” (Pg. xii-xiii)
He states in the Introduction, “This book is about the most dramatic religion story of the early twenty-first century, yet one that most people in the West have little idea is even happening: the global war on Christians… Christians today indisputably are the most persecuted religious body on the planet, and too often their new martyrs suffer in silence.” (Pg. 1)
He explains, “The ways and means of this war on Christians vary, but at its most extreme it’s a form of religious cleansing designed to wipe Christians off a particular part of the map. Take the case of southeastern Turkey… At the beginning of the twentieth century there was a flourishing community of half a million Aramaic-speaking Christians in the area… By the end of the century, the Aramaic Christian population had shriveled to twenty-five hundred due both to violent persecution and to the daily pressures of … discrimination, and most people believe it’s only a question of time before it becomes an artifact of history.” (Pg. 6)
He clarifies, “we must clearly identify the risks of describing the pattern of religious violence … as a ‘war’: *Calling it a ‘war’ could suggest a degree of coordination that simply doesn’t exist. There’s no single enemy… *Using the imagery of war could come off as … a way of urging Christians to stop turning the other cheek. The last thing the world needs is a contemporary version of the Crusader armies… *Overheated rhetoric could inflame the situation, making life even more perilous for Christians who already carry a bull’s-eye on their backs… *Because ‘war’ is overused, cynics might regard talk of a ‘war on Christians’ as just… a slogan cooked up to serve someone’s political interests… the question remains: What other word are we supposed to use?... failure to call this a ‘war’ can inhibit people from facing the situation with the necessary sense of urgency.” (Pg. 7-8)
He acknowledges, “At the political and social levels, the churches of the West have not yet driven anti-Christian persecution to the top of anybody’s to-do list, despite expending enormous resources on other questions. How do we account for [this?]… One reason … is that Christians in Western societies generally have no personal experience of persecution… There’s also a broad tendency … to see the primary function of religion as promoting inner peace and tranquility. Hearing accounts of how Muslim radicals in Egypt pour sulfuric acid on the wrists of Coptic Christians in order to eviscerate the tattooed crosses most Copts wear is not exactly conducive to inner peace. It’s disturbing and uncomfortable… [Also] When most American Christians talk about ‘the Church’… they usually mean the American church… their imaginations end at the water’s edge. On a more practical note, most churches are… facing chronically limited resources, and the need to pay the electric bill, fix the roof, and pay the pastor’s salary sometimes overwhelms everything else.” (Pg. 17-18)
He reports that German scholar Thomas Schirrmacher [suggests]… ten forces that… explain why Christians today suffer persecution at such an astronomical rate: 1. Christianity is the largest religion in the world… 2. Christianity is experiencing phenomenal growth around the world… 3. Aside from Islam, most non-Christian religions are not experiencing the same missionary success… 4. Some countries with a colonial past… suppress ‘foreign’ religions… 5. … some forms of Christianity [are] perceived as a threat to national identity… 6. Christians in some places [are]… outspoken advocates for human rights and democracy, which means they’re seen as threats to authoritarian regimes… 7. Christians [may]… challenge well-established connections between religion and industry, or even between religion and crime… 8. In some cases, the basic peacefulness of Christian churches… may actually invite persecution, because the perpetrators do not have to worry about retribution. 9. Christians … are often identified with the West… 10. The international dimension of Christianity is seen as a danger in totalitarian states.” (Pg. 38-40)
He observes, “with the global war on Christians… several chronic misperceptions and erroneous ways of framing the situation get in the way of clear-eyed perception… five common myths [are]: *Christians are vulnerable only where they’re a minority… *… acts of anti-Christian violence are… styled as random and unpreventable… *…notions that the war… is exclusively a product of Muslim radicalism, rather than being driven by a bewildering cocktail of social forces. *It’s only persecution if the motives are religious… *The war on Christians is a left-wing or right-wing issue, as opposed to the transcendent human rights concern of the early twenty-first century…” (Pg. 173-174)
He points out, “the perception that the global war on Christians is all about Islam is … misleading, for four reasons: First… Western perceptions … identity Islam with the Middle East… [but] only about one-quarter of the … Muslims in the world today are Arabs… Second… the highest number of casualties has not come in the Muslim world… [but] to the Democratic Republic of Congo… Third… The world’s lead[ers] of state-sponsored oppression are Communist-inspired police states, principally in Asia… Fourth, Islam also is not the world’s only crucible for de facto discrimination. Consider India, where the country’s small Christian minority … is subject to routine forms of harassment, threats, beatings, and ostracism.” (Pg. 200-202)
He also admits, “occasionally the protagonists of the global war on Christians are other Christians… Mexico offers one example, where traditionalist Catholics have launched assaults on Protestants, mostly evangelicals and Pentecostals, perceived as threats to the country’s Catholic roots. These conflicts are sometimes intertwined with regional, ethnic, and economic factors.” (Pg. 209)
He observes, “the subject of mission has become controversial today. At the liberal end … there’s a current war[iness] of the whole idea of trying to convert others. In part, that’s because of the historical association between evangelization and colonization… In part too… people… often find the most aggressive Christian missionaries to be a bit repulsive---too pushy, too self-righteous, too insensitive to the wisdom of other peoples and cultures…. While appreciating these cautions, most Christians feel that the church can’t just throw in the towel on missionary work… [because of] Christ’s final command: ‘Go and make disciples of the nations…’” (Pg. 273-274)
He also asserts, “As an American Catholic, I have often been struck by the … ‘liturgy wars’ that have gripped English Catholicism, which pivoted on the best way to render the original Latin of texts for worship into English… if we American Catholics had invested in gestures of solidarity with our fellow Christians in Iraq one-tenth of the time and treasure we have spent… debating whether we should say ‘And also with you’ or ‘And with your Spirit,’ we could have changed the world.” (Pg. 285)
In conclusion, he proposes, “First, Christians can … [be] insisting that political debates in the West take more cognizance of … suffering people, whether they’re Christians or not… Second, Christians can insist that the defense of religious freedom internationally becomes a more central element of the foreign policy of Western governments… Third, Christians … can also insist that their leaders take the perspectives of Christians on the ground into consideration when crafting foreign policy… Fourth, Christians in the West can also mobilize when disaster strikes to … bring their resources to bear in situations of special need… Fifth, Christians can demand that policies on refugee admission and resettlement in their societies recognize persecuted Christians as a protected category.” (Pg. 289-291)
This book will be of great interest to those studying persecution/discrimination against Christians worldwide.