Tag Archives: Orthodoxy

Is the US Selling Out the Middle East’s Christians?

Elizabeth Prodromou, a former Vice Chair of the US Commission on International Religious Freedom, or USCIRF, has some harsh words for the commission’s annual report, issued last month. Prodromou sharply criticizes USCIRF and the entire US foreign policy team for ignoring human rights violations endured by Orthodox Christians in the Middle East.

For example, Prodromou complains that neither the US Administration nor USCIRF (an independent agency) has issued a statement about the kidnapping in Syria last month, most likely by Islamists in the opposition, of two Orthodox bishops. The kidnapping of two bishops sends an ominous message to Syria’s Christians, and Prodromou is outraged that the US did not see fit to introduce a Security Council resolution condemning the kidnapping. Russia, she notes, did introduce such a resolution.

I share Prodromou’s outrage about what is happening to Christians in Syria, most of whom are Orthodox, and her frustration at the West’s lack of attention to the problem. (This lack of attention is nothing new; the last US administration seemed more or less indifferent to the plight of Iraq’s Christians). But I’m not sure that official American statements would help the situation. Perversely, official expressions of concern from the outside often increase the danger for Christians in the Middle East. When Pope Benedict spoke about the obvious mistreatment of Copts a while ago, for example, Egypt withdrew its Vatican ambassador in protest. Things have not improved for the Copts since.

Moreover, it’s not plain how much credibility US government statements have in Syria at the moment. The US has worked itself into a situation in which neither of the major players in the conflict, neither Assad nor the Islamists who dominate the opposition, have an incentive to listen to what the US says. I’m not suggesting the US and the West should ignore the plight of Syria’s Christians and leave them to their fate; not at all. I mean only that official statements, without the wherewithal to back them up, do little, and often backfire.

Prodromou is on firmer ground when she criticizes the USCIRF report’s about-face on Turkey. Last year’s USCIRF report declared Turkey a “country of particular concern,” or CPC, a designation that signified that Turkey had an especially problematic record on religious freedom. This year’s report upgrades Turkey’s status from a CPC to a country that merely warrants monitoring. But, Prodromou notes, there hasn’t been any appreciable improvement of the situation for Orthodox Christians (and other religious minorities) in Turkey over the last year:

By the USCIRF’s own report in 2013, Halki [a famous Greek Orthodox seminary] remains shuttered 42 years after its closing and 10-plus years into the Erdogan era; there has been no overhaul of the property rights regime used to economically disenfranchise the country’s Orthodox Christian citizens and strip Orthodox foundations of their lands, so that the USCIRF characterized random returns of property, as in the case of forest lands around Halki returned to the Ecumenical Patriarchate, as “commendable” but “not codified by law.”  The 2013 USCIRF report also cited rising fear amongst Armenian Orthodox citizens of Turkey, because of hate crimes committed against members of their community, the most grotesquely emblematic case being that of an 84-year-old Armenian woman who was murdered in her Istanbul home with a cross carved into her chest.  The Commission obliquely commented that the “Turkish local police promptly launched investigations into three cases, but it is not known if any arrests have been made connected to any of these incidents.”

It does seem very strange that a country could go from being a “country of particular concern” to one merely “worth watching” in the space of a year, especially a country with Turkey’s spotty religious-freedom record. In fact, four commissioners dissented from USCIRF’s decision. USCIRF shouldn’t have named Turkey as a CPC in the first place, the dissenters wrote, but, having made that decision, USCIRF is now making the opposite mistake. “We believe that Turkey has not shown nearly enough improvement in addressing religious freedom violations over the past year to justify its promotion to the status of a country that is merely being monitored,” they explained. The dissenters would have placed Turkey in an intermediate category–among “Tier 2″ religious freedom violators, in the parlance of USCIRF.

You can read Prodromou’s entire post here.

Two Syrian Bishops Kidnapped

A few days ago, I wrote about the persecution of Coptic Christians in Egypt and the failure of many  in the West to recognize it for what it is. The Arab Spring has made the Copts’ situation even more unsafe than it used to be. The Muslim Brotherhood is even less concerned with protecting Copts from violence than the Mubarak regime was.

A similar pattern may be unfolding in Syria. On Monday, two bishops from Aleppo–Bishop Paul Yazigi of the Antiochian Orthodox Church and Bishop John Ibrahim of the Syriac Orthodox Church–were kidnapped at gunpoint near the Turkish border.  (The two churches, one “Eastern” and the other “Oriental” Orthodox, are not full communion, but their relationship in Syria is very close). Some reports say the kidnappers were Chechen fighters working with the Syrian opposition, though the opposition denies involvement. At this writing, the bishops’ location and condition are unknown; early reports of their release, credited to an Antiochian bishop named “Tony” who turned out to be non-existent, were false. The kidnappers murdered the deacon who was serving as the bishops’ driver.

It’s certainly true that Muslims  in Syria are suffering as well. Only yesterday, the minaret of the famous Umayyad mosque in Aleppo, dating from the 12th Century, was destroyed. But Christians are particularly vulnerable and are often caught in the crossfire. Although they have tried to remain neutral, they are associated with the Assad regime; they are suspected by the opposition, especially by Islamist elements. Plus, Christians have connections outside Syria that make it possible for them to emigrate. In a way, this fact makes Christians’ situation more precarious. Islamists reason that,  if pushed enough, Christians will simply leave the country. So why not push them?

The kidnapping of two senior church figures is obviously meant to send a message to Christians: your position here is not secure. If revolution develops in Syria the way it has in Egypt, the country’s Christians have much to fear.

Conference: “Christianity, Democracy, and the Shadow of Constantine” (June 11-13)

Fordham’s Orthodox Christian Studies Center will host a conference, “Christianity, Democracy, and the Shadow of Constantine,” on June 11-13:

Perhaps the two most enduring legacies of Hellenism are Platonic philosophy and democracy. Yet the two are seemingly antithetical–Plato denied that democracy could lead a population to truth and, consequently, rejected the notion that democracy was good for the state. This conference explores the modern relationship between Christianity–with its Platonic roots–and democracy, and the extent to which it was shaped by the Constantinian revolution.

Details are here.

Brooks on the Rising Orthodox Jewish Community

An excellent column by David Brooks this morning (noted by Ms. Wright below) on the rising strength of New York’s Orthodox Jewish Community.  One highly relevant feature of his piece is the importance of law as a structure that limits choice, and of the beneficent constraining power of law.  You should read the whole piece.  But by far the sharpest line in it is not Brooks’s, but belongs to Chief Rabbi of the British Commonwealth Jonathan Sacks: “The Torah is an anthology of argument with a shared vocabulary of common restraint.”

An analogy is made here (by Brooks and Rabbi Sacks both, it seems) to constitutional law — that is, a conceptual connection between shared cultural norms and norms of constitutional interpretation and adjudication.  Amen.

Lecture, “Seeing God Through Law” (March 14)

On March 14, St. Nersess Armenian Orthodox  Seminary in Westchester will host a lecture by Professor Christopher Guzelian (Thomas Jefferson), “Seeing God Through Law.” The lecture is part of a series on law and faith. Details are here.

Muslim Parents Sue Greek Orthodox School for Banning Head Scarves

Here’s an unusual case. Muslim parents are suing a public school in south London for refusing to allow their nine-year old daughter to wear a head scarf to class. That’s not so unusual in itself. Law school casebooks are full of cases in which parents sue public schools for failing to accommodate their children’s religious practices. What makes this case unusual is that the public school in question, St. Cyprian’s in Croydon, is an Orthodox Christian school.

To Americans, faith-based public schools are unfamiliar. As Ashley Berner explains here, however, such schools are common in England. According to the official government website, roughly 7000 “maintained,” as in publicly maintained, “faith schools” exist, the large majority of which are affiliated with the Church of England. St. Cyprian’s is affiliated with the Greek Orthodox Church — it is the only Greek Orthodox school in England, in fact. As a faith-based school, St. Cyprian’s may give priority in admission to Greek Orthodox students, though by law it must admit students of other faiths if places remain unfilled. As far as I can tell, like other public schools, St. Cyprian’s may adopt its own school uniform policy, subject to very broad guidelines.

I’m not sure how the English courts will resolve this dispute. But the whole situation is puzzling and it’s a shame things have come so far. It’s odd, in the circumstances, that the parents would insist on a Greek Orthodox school for their daughter. If it’s so important to them that she maintain Muslim practices, why put her in a school in which a different religion is pervasive? Isn’t that a bit unreasonable, and unfair to her? The school says the parents petitioned to send their daughter to St. Cyprian’s, and that the school’s rule against head scarves was explained to them before she matriculated. St. Cyprian’s has very high academic ratings; perhaps that explains why the parents are so eager to have their daughter attend. Still, it’s all rather odd.

On the other hand, the school’s position is puzzling as well. There’s nothing in Orthodoxy that forbids the wearing of head scarves; in fact, some Orthodox women wear head scarves in church. Perhaps St. Cyprian’s is concerned that a visible non-Orthodox presence would dilute the school’s identity. That’s a valid concern, in my opinion. And I can understand how school officials might think they’ve been sandbagged by the parents in this case. If the parents knew about the rule against head scarves before their daughter matriculated, why are they complaining now? But the law requires St. Cyprian’s to admit non-Orthodox students if it has places for them, and it doesn’t seem tenable to admit such students and then forbid them from wearing their religious attire. Anyway, mightn’t it be better, in the circumstances, to allow this student to wear her head scarf? What would demonstrate more effectively the essential nature of Christianity — its willingness, even joy, in serving everyone and anyone?

Blasphemy in Greece

Here’s an interesting report from NPR on two recent prosecutions for the crime of blasphemy in Greece. In the first, the government brought a blasphemy charge against the poster of a Facebook page that mocks a famous Orthodox monk; the government has since dropped the blasphemy charge but has maintained a prosecution for the separate crime of “insulting religion.” In the second, the government is prosecuting the producers of a Greek translation of Terrence McNally’s Corpus Christi, a play that depicts Jesus and his disciples as a group of gay men in Texas.

Most European states have abolished the crime of blasphemy. The UK did so in 2008. Nonetheless, the European Court of Human Rights has held more than once that states may criminalize blasphemy in order to protect human dignity — that is, in order to protect the religious sensibilities of listeners from gratuitous and substantial offense. States can’t ban all criticism of religion, of course, only criticism that is insulting or abusive. Obviously, this is not an easy line to draw. In the US, in fact, the Supreme Court has suggested strongly that blasphemy laws are unconstitutional, in part because of the line-drawing problems.

What about the Greek prosecutions in these cases? I can’t read Greek, but the Facebook page in question, which you can access from the NPR story, seems more tongue-in-cheek than anything else. I’m not surprised the government dropped the blasphemy prosecution, though, of course, the prosecution for “insulting religion” continues. The Corpus Christi case seems closer to those in which the European Court has allowed blasphemy prosecutions in the past. In the 1990s, the court allowed Austria to ban a film that depicted sexual tensions between Christ and the Virgin Mary, and allowed the UK to ban a film depicting the vision of St. Theresa of Avila in erotic terms. So the Court might be inclined to allow prosecution in the Corpus Christi case, too, if the case ever reaches Strasbourg. Then again, Greece doesn’t stand so high in the opinion of European institutions these days.

What’s Next for Syria’s Christians?

This week, the United States recognized the Syrian National Coalition, an umbrella organization of groups opposed to the Assad regime, as the government of Syria. Now, as everyone knows, the SNC relies heavily on fighters from the al-Nusra Front, an Islamist group that the United States has designated as a terrorist organization. There is very little chance that al-Nusra and other Islamists won’t play a major role in a post-Assad Syria, and the fact that the US calls them terrorists isn’t likely to change things. Already, in fact, the head of the Syrian opposition has called on America to reconsider its designation of al-Nusra as terrorists – and this while the SNC still needs American support in a life-or-death struggle with Assad.

What does all this mean for Syria’s Christians? Frankly, nothing good. Although the Syrian opposition has pledged to respect the rights of religious minorities, the minorities do not appear persuaded. And for good reason. All Christians have to do is look to Egypt, where, in the aftermath of a democratic revolution, Islamists have pushed aside Christians and secularists to draft a new, pro-Islamist constitution. Why should Christians believe that Syrian Islamists will behave differently? The fact that the Syrian opposition has made common cause with the Islamist government of Turkey, the historical persecutor of many of the Christian communities in Syria, only makes Christians more worried about their future.

For a sense of how Syria’s Christians perceive things, it’s worth reading this article from the New York Times about Syria’s Armenian community. Armenian Christians have been in Syria in numbers since the Genocide of 1915, when they fled or were forced out of neighboring Turkey. They have integrated into Syrian society and feel that Syria is their home. Yet they worry that the religious toleration they have known will cease if Assad falls and Islamists come to power. They could stay to see what happens, but, as one member of the community tells the Times, referring to the 1915 Genocide, “We lost 1.5 million people to this mentality that it will all work out.” Armenians feel they have no choice but to leave. Many have relocated to Armenia, a place which most of them have never seen and where cultural adjustments can be very difficult.

Or watch this elegiac documentary from Swiss television about the Syriac Orthodox community across the border in eastern Turkey. In the film, a Syriac Orthodox family that fled Turkey for Switzerland in the 1980s returns to see what has become of their village. What few Christians remain keep their heads down. They explain about phony land disputes and other strategies the Turkish state has adopted to make their life difficult. “Turkey is supposed to be secular,” someone explains, “but in practice it’s not like that.” Christians who can do so have escaped – to Europe, mostly. If this is the model for the future of Christian communities in Syria, it’s no wonder Christians are trying to get out while they can.

According to the New Testament, the followers of Jesus were first called Christians in Antioch, in Syria. It is hard to escape the feeling that one is witnessing the end of one of the world’s oldest religious civilizations in the place of its birth.

Choosing a New Pope

In Egypt this weekend, the Coptic Orthodox Church will select its 118th pope. The new pope will succeed the late Shenouda III, who led the Coptic Church — a venerable and long-suffering communion, and the largest Christian church in the Middle East today — for forty years. The selection process, which is codified in Egyptian civil law, tracks ancient custom and is quite fascinating.

According to Eastern Christian practice, only monks – that is, celibate priests attached to a monastic brotherhood – may become pope. (In Eastern Christianity, parish priests, but not monks, may marry). Candidates are nominated by clergy and lay leaders; a nominating committee of clergy and lay members vets the candidates and prepares a provisional list. There is a notice and comment period, during which an electoral committee made up of clergy and lay delegates from Coptic dioceses around the world — as well as “current and former Christian government ministers and members of the Egyptian parliament” and “Christian journalists who work for daily newspapers and are registered with the Egyptian Press Association” — considers the names presented. A final list of 5-7 names is agreed on, and then the electoral committee votes. The three candidates who receive the highest number of ballots move to the final round.

As of today, the final list of three candidates is ready. The last step in the selection process will take place this coming Sunday, November 4. And here is where things get really interesting. On Sunday, the names of the three candidates will be placed in a box on the altar of the patriarchal cathedral. Following Liturgy, a blindfolded child will draw one of the names out of the box and show it to the assembled congregation: that candidate will be the new Pope of Alexandria and Patriarch of the Coptic Orthodox Church. (Just to be sure nothing funny has happened, the other two names in the box will be read out as well).

From a Western perspective, this is an unusual way to select a pope. For one thing, the extensive participation of the laity will strike Catholics as strange and perhaps dangerous. But lay involvement in papal selection really is an ancient practice. Indeed – readers, please correct me if I’m wrong – formal lay participation was the practice in Catholicism until the Middle Ages, when the College of Cardinals was given exclusive right to elect the Pope. (Of course, informal lay participation continued long after that). The ex officio participation of Christian parliamentarians and journalists is harder to explain. Most likely, it reflects the old Ottoman millet system, in which patriarchs were both spiritual and secular leaders, expected to represent their entire communities at the sultan’s court (though Copts did not, as far as I know, constitute a millet in Ottoman times). And what about the final step, the seemingly random choice of a blindfolded child? Is that a rational way to choose the leader of a church? Ah, well. Something has to be left to God.

Call for Papers: Family, Marriage and Love in Eastern Orthodoxy

The Sophia Institute will host a conference, “Family, Marriage and Love in Eastern Orthodoxy,” at Union Theological Seminary in New York on December 7. The call for papers invites legal perspectives on the subject. Details are here.