Representative Democracy in Action

Back when the Arab Spring was just beginning to realize itself and Egypt was being thrown into chaos, I worried that the Coptic Christians would be caught in the crosshairs and that they might be tempted to respond in a way unfitting of the call we have received in Christ to take up a cross for his sake. Unfortunately but unsurprisingly, I was right on both counts. I also expressed a certain uncertainty about the intrinsic value of representative democracy when compared to authoritarian regimes. Undoubtedly, three decades under Mubarak did not see the Coptic church thrive in an open environment of religious freedom, but there is perhaps a bit of nostalgia for the times when the primary complaint was the inability to get government clearance to build new churches.

An Egyptian court convicted in absentia Wednesday seven Egyptian Coptic Christians and a Florida-based American pastor, sentencing them to death on charges linked to an anti-Islam film that had sparked riots in parts of the Muslim world...Egypt's official news agency said the court found the defendants guilty of harming national unity, insulting and publicly attacking Islam and spreading false information—charges that carry the death sentence.

Chances are that none of the defendants convicted of capital "spreading false information" will ever meet with justice at the hands of the Egyptian judicial system, which may explain why the story is buried in the middle of a religion in brief article. (Although I understand that Fox is making a big deal about it, undoubtedly for all the wrong reasons.) But if anyone thinks that the fact that these eight delinquents are safe means that this verdict is a paper tiger, they're deluding themselves. Pause for a moment and consider being a Copt in Egypt and learning that at any time the accusation of something as vague as spreading false information or harming national unity might carry with it a death penalty. It should unnerve every Christian to realize that by Muslim standards the very confession that Jesus Christ is the Son of God is both the ultimate falsehood and a direct assault against Islam.

Perhaps it won't be that direct, that obvious an abuse of the law and a persecution of Christians. Perhaps it is merely the construction of a culture of fear to keep Christians in their place in a society that is deeply inimical to them. Regardless, it would appear that the will of the people truly is being enshrined in their government, and it may be a government less willing to capitulate to the pressures of the pluralistic Christian West. My hope, however, continues to be less that the church will not be persecuted (the Great Physician did not come to treat the healthy) but that it will respond to whatever persecution may come with a meekness which deserves the inheritance reserved for it.

In Other News

Lest we allow things to remain too lighthearted, it is important to remember that beyond the amusements of international interspecies intercourse or the remarkably more absurd character of American politics, there is real news going on which ought to affect all of us. For my part, I was troubled by the attack yesterday in Beirut, with its religious undercurrent hovering just below the surface. More disturbing still, however, is the revelation out of Kenya that Muslim groups appear to be converting Christians for the purpose of bombing churches:

Al Shabab, a militant Islamist group with ties to Al Qaeda, is no longer relying on its traditional base of Somali or Swahili Muslims. Instead, the group is recruiting a new multi-ethnic band of recruits, many of whom are former Christians, making it more difficult to identify would be attackers.

“It is the recent coverts who [are] being used to bomb churches. It is not members of the Somali, Boran, or Swahili communities, which have many Muslims, but the other tribes which have been known to follow Christianity, like the Luo, Kikuyu, or Luhya,” says Rev. Wellington Mutiso, the head of Evangelical Alliance of Kenya.

...Analysts say the problem originates with the chronic poverty that faces many young, well-educated, and talented Kenyans. Emmanuel Kisiangani, a senior researcher with the Institute for Security Studies (ISS) in Nairobi, says that poor Kenyan youth are being lured into Al Shabab because of the promise of an income...

Enabling Kenyan youth to deal with poverty, “uprootedness,” and youth disfranchisement could help keep them from turning to extremism, says Nyabera. He says if Christian churches practiced what they preached a bit more, that would also help.

This final observation bears consideration.

Nigeria: Problems and Solutions

Government officials are also servants of God aren't they? Well, they should be. Because in this modern world, they hold the key to making life a bit more enjoyable for God's people. They share budgets, they are the ones who have seized the public space.

So begins Tope Fasau's plea for state solutions to the ongoing religious strife in Nigeria. As the title of his article, not to mention his opening salvo, suggests, Fasau's solutions revolve around the need for the government to more fully regulate the religious experience in Nigeria. He calls for all religious groups to be forcibly registered with the state. He suggests that they should be understood, for political purposes, as charities and evaluated on the basis of how charitable their distribution of funds is. He wants all ministers to be on set salaries, subject to audit by the national government. He believes the government should outlaw the use of incendiary rhetoric in the public sphere, removing posters that show ministers in camo or using "crusade" language. He even wants to eliminate certain forms of public preaching in an effort to reduce "the angst in people."

For Americans, most if not all of this suggestions will seem repugnant. As we continue to be embroiled by our own apparently critical religious "conflicts," the possibility that the state might force all religious societies to register, might abridge their ability to express their beliefs when, how, and where they want, and might take a very direct and invasive interest in how their money is spent is unthinkable. It would be shocking if Fasau's suggestions carried much more currency with the native populations he is hoping to sway. Certainly, one cannot expect Boko Haram or its substantial constituency to submit to these kinds of measures, not in the midst of their own very violent, very public crusade. Nigerian Christians, in all likelihood, will be equally unwilling to throw open their doors for a government to "regulate" them who has thus far proved incapable even of protecting them. To all of these objections, I add my own negative evaluation of Fasau's logic.

Most people see their government officials - president, governors, local government chairmens, councilors - more than they see their pastors or Imams. So, we ought to redefine the linkage between God and man, and that linkage should necessarily include our government officials. Perhaps that will scare them into doing the right thing. For as it is, many of them profess God, but act as if they think God is dead.

It is hard to be too dismissive of this reasoning if only because it has dominated Christian thinking in the post-Constantinian West and Islam throughout it history. At the same time, it is impossible not to highlight the total and incontrovertible failure of this kind of thinking. In both Islam and Christianity, the more definitively the government has functioned as a "linkage" between God and humanity, the more we all have cause to make apologies for the excesses of our faithful leaders. A beloved history professor from my undergraduate days imparted to me this wisdom, shared here before, "When the church and the state get into bed together, it is the church who plays the whore." The force of this aphorism lies in its simplicity and obvious truth, a truth which has played out at every level of history to the great detriment of human society everywhere.

For Fasau's argument, the same logic might be expressed differently: when the church and state are merged, it is the church who has cause to fear. Fasau wants religious believers to apply pressure on their leaders to "do the right thing" by appeals to their place as a link between God and man. Yet, this very linkage has been the means through which the state has oppressed people throughout history. The analogy between "pastors or imams" and "presidents and governors" ought to frighten more than it inspires, as it extends the reach of the state beyond merely the body into the very soul of the believer.

What's more, far from being a perversion of what he wants, such an extension and potential oppression accord exactly with what Fasau is proposing. The pressure to "do the right thing" has as its ideal result a crackdown on the uninhibited expression of religion. "Extreme" manifestations of religion, to be sure, but a crackdown nonetheless. It is precisely so that religious groups will begin to fear the state that Fasau wants Christians and Muslims to join together to invest sacred significance in the work of government officials. I believe that Christians everywhere and faithful Muslims with them want to see an end to Boko Haram. It is equally clear, and forcefully stated, that faithful Christians and Muslims everywhere want no more retaliatory violence from Christians. But even Fasau cannot leave the implications of his argument implicit, looking forward to a time when the government will "curb the noise pollution caused by Mosques and Churches" by doing away with the public morning call to prayer and Christian midnight vigils.

Boko Haram is extreme. Christian retaliation is extreme. Inconveniently timed prayers are extreme? Christians and Muslims should be careful to remember that, in the ideal world of theory, states exist for their citizens. In the gritty world of reality, they exist for self-propagation. In either case, their quest is for stability not truth, their defense is of borders not of "rights," and they are guardians of wealth not of faith. Fasau may be right, and they may "hold the key to making life a bit more enjoyable for God's people." But I suspect even Nigerian Muslims and Christians can come together and agree that, for God's people, there are higher priorities at stake.

The Church in Nigeria "Strikes" Back

We have been following very closely the religious strife in Nigeria. (N.B., this is real religious strife, not "Obama is making me give condoms to nuns" or "My coach made me eat a pre-game meal in a church.") Initially, there were reports of retaliatory violence on the part of Christians in response to frequent, lethal assaults by Boko Haram. Thank God, the Christian Association of Nigeria has issued the following statement:

We will not encourage our people to carry arms against anybody whatsoever the situation may be. For those that are behind Boko Haram, you come to us with AK47, bombs, charms and other dangerous weapons, but we come to you in the name of God.

I want to assure Christians in Nigeria that Christ has always been with his people. He will never give victory to those persecuting Christians and the Church. Whoever is trying to exterminate Christians and Christianity from Nigeria is neither pleasing God nor his people.

Meanwhile, in Africa

There have been plenty of well-documented reasons to temper global enthusiasm about the Arab Spring, and the precarious state of the Egyptian church is high among them. Now, with a recently resigned member of the Muslim Brotherhood as Egypt's first freely elected president in modern history, Coptic Christians react:

"Between ourselves (as Christians) we say we are for (Morsi's opponent Ahmed) Shafiq, but we cannot mention this publicly," said Father Yu'annis, a priest of the Coptic Orthodox Church in Upper Egypt. "But as a church we say — and believe — that we will accept who God gives us and work for the good of Egypt. Many people are afraid now and are thinking of emigrating. But Egypt is a country of rumors, and if not for these we would all be fine."

Meanwhile, the religious strife in Nigeria only seems to be getting worse, with whole states going into lockdown and Christians staying locked safely in their homes on Sunday mornings.

Worried by the threat by Boko Haram to make June the bloodiest in the history of its attacks, most Christians Sunday stayed away from churches in the Northern parts of the country, especially in Kaduna, Kano, Jos and many other cities.

In recent weeks, Christians have been serially attacked in their churches during worship services by the Islamic insurgents, Boko Haram. In Kaduna State, for instance, three churches-two in Kaduna and one in Zaria - were bombed penultimate Sunday, resulting in the death of 92 people in the tit-for-tat reprisals between Muslims and Christians, a situation that has resulted in a lockdown in the state. Prior to the Kaduna suicide bombings, churches in Bauchi and Jos were attacked for two consecutive Sundays in a row.

In several churches in Abuja yesterday, worshippers were few and visibly jittery owing to the threat by Boko Haram to start a religious conflagration.

Anthonia Eke, who spoke to Reuters, said she is trusting God to end an Islamist insurgency in Northern Nigeria but won't be praying in church any more, after a string of bombs at Sunday services. "We are still traumatised over the attacks and have no intention to attend church service until total peace and normalcy are restored," Eke said in Kano. "God understands our situation here so we have decided to pray at home. Only he can end this pain."

Turning the Other Cheek; Blessing Those Who Persecute You

Or not:

Suspected Islamic militants bombed worshipers at three Christian churches on Sunday in northern Nigeria, killing some 23 people. Frustrated with the government's inability to stop a string of such attacks in recent months, some Christians responded today with reprisals, killing at least 7 more people.

More than 150 people, mostly Christians, have been injured from today's violence. Police have not confirmed casualty figures, which are tallies from hospital officials.

In 2012 alone, more than 10 Christian churches have been attacked in Nigeria. Boko Haram, a militant Islamic sect, has claimed responsibility for some of these attacks, including attacks on two churches last Sunday...

The explosions sparked violence in Kaduna as Christian youths retaliated, moving around with cutlasses and sticks among other weapons. The youths burned one mosque and broke into and vandalized another.

About 35 victims of the reprisal attacks have been taken to St. Gerard's Hospital, according to the hospital's public relations officer. Seven of them were dead on arrival, burned by their presumed assailants.

This, unfortunately fails both the test of pragmatism and idealism, something noted by a local analyst:

"The reprisal attack is wrong because the solution to the country's insecurity is by ensuring dialogue with the sect members who are attacking the Christians and even Muslims," says Ignatius Kasuwa, an analyst from Kaduna state, the scene of today's church attacks.

Mr. Kasuwa also appealed to the government to immediately overcome the issue of insecurity in the country, stressing that "Muslims and Christians worship God but reprisal is against the teaching of the two religions."

Perhaps even more unfortunately, all of this was entirely foreseen. The church in Nigeria has suffered terrible atrocities, the like of which I have no direct analog in my personal experience (nor do most Westerners), and so it is important to note that the above is not intended to be a statement of judgment against the Nigerians. It is meant to be an expression of hope that my brothers and sisters who have the opportunity to glorify God by participating in the sufferings of Jesus and bearing admirably the weight of persecution will take the opportunity afforded by global attention to be a light to the world, shining forth the humble, powerful, indomitable spirit of the faith.

In case you weren't paying attention yet...

The bombing by a Muslim faction in Nigeria of a church not long ago was overshadowed, understandably, by the disastrous plane crash in Lagos. Unfortunately, the plane crash was an isolated accident. The anti-Christian violence in Nigeria continues:

It was another bloody Sunday yesterday. No fewer than seven persons died — many were injured — in attacks on two churches during service...

In Jos, the Plateau State capital, yesterday’s suicide attack was the third on worshippers since January.

The second attack was at the Church of the Brethren in Nigeria in Biu, 180 kilometres to Maiduguri, the Borno State capital...

Over 50 worshippers have been killed in the three attacks on churches so far.

Source said the original target of the suicide bombers was ECWA Church located about 50 meters away from CCCG, but there was a security check point before their target. The bombers diverted the explosives to the CCCG Church. The explosives, apparently, was timed.

The church building came down on about 200 worshippers.

The Nation article reports that no one had yet taken responsibility for the bombings, but later reports have attributed these once again to the terrorist Muslim group Boko Haram. The most disturbing part, as far as I'm concerned, is the response of certain Christian youths who met violence with violence by assaulting a group of Muslims. Among other things, the church in Nigeria needs prayers for resolve to meet persecution in the spirit of Christian love.

The Lord's Church in Nigeria

Though overshadowed, perhaps rightly, by the considerably more lethal plane crash, Christians should also be aware that on the same Sunday a suicide bomber attacked a church in the Nigerian city of Bauchi resulting in the death of twenty of the congregants and the injury of forty five others. Nigeria is a Christian majority nation, though only just with Muslims making up most of the remainder of the population. In the North, where Bauchi is located, the population is almost exclusively Muslim, and Boko Haram--the Islamic group responsible for the Christmas Day bombings in Nigeria--have claimed responsibility for the bombing. There were, allegedly, three other assaults planned for the same day, but they were intercepted.

Perhaps more disturbing than the attack itself is the accusation by the local chapter of the Christian Association of Nigeria that not all of the deaths were the direct result of the explosion:

At a press conference in Bauchi, the state’s chairman of CAN, Rev. Lawi Pokti, alleged: “Twenty Christians and a Muslim have been confirmed dead. Twelve died from the bomb blast while eight were shot dead by the military personnel drafted to the scene to maintain law and order.”

Pokti, accompanied by CAN executives, condemned the bombing and described it as evil, dastardly and satanic.

According to him, “though CAN appreciates the state government’s efforts in responding quickly to the attack and attending to the injured victims by taking them to hospital, we condemn in strong terms the extra-judicial killing and injuring of the unarmed and aggrieved relations of the victims of the bomb blast.”

He added: “Women and children have sustained various degrees of injuries from the military bullets. As far as the civilised world is concerned, we see this as an extra judicial killing.”

Officials are denying any involvement in any of the injuries, going so far as to say, "no soldier or policeman fired at any person," but the nature of the relationship between separatist Islamic groups and the government of northern states at least makes the CAN's accusation possible if never conclusively demonstrable. Regardless, it is important that Christians worldwide, but particularly in the West where complacency is so easy a temptation, remain mindful of the ongoing suffering of the Lord's church throughout the world and lend our eager and familiar support to them in whatever ways we can.

In Other News

Last fall, I relayed an argument that I had been having about whether or not raising one's children to be religious constituted "indoctrination," and, if it did, whether or not it was possible to raise them in a state of neutral irreligion in an effort to promote choice. I concluded, and was delighted to later find my argument mimicked by Stephen Prothero, that there is no neutral state of irreligion, that the very act of raising children is a process of "indoctrination," and that proponents of "choice" for children were constructing their argument on an anthropological fallacy. Unfortunately, people still seem to be deluded by the fantasy that children can be raised as blank slates with regard to religion:

Ontological anxiety is the anxiety created after realizing the overwhelming number of choices one can make as a free individual. Most people choose the path of least resistance and allow the choice to be made for them by their parents or other social pressures. Thus, shrinking of consciousness occurs, as a simple way to relieve the ontological anxiety is to eliminate the vast number of choices. I believe the majority of people who label themselves as Christians do so during their childhood because it is comfortable and easy for them to conform to their family's atmosphere, not because they have any sort of intrinsically strong faith or spirituality. In contrast, children with parents who do not offer a clear path of least resistance must deal with ontological anxiety as an individual. They are forced to pick through many choices and understand their choices more as a result. Thus, shrinking of consciousness does not occur to such a high degree and their more conscious choice is usually atheism (those who never overcome the issue of ontological anxiety are agnostic, as they do not make a choice).

NYU student Joseph Rauch certainly dresses the argument up in fancier language (something he probably zealously picked up in a recent seminar), but the window dressing can be ignored. (We should also probably ignore his amusing misappropriation of agnosticism which is in fact more likely to be a positive theological position--the belief that knowledge is impossible or inaccessible--than atheism, which at its most basic merely describes the absence of a particular belief.) The argument is ultimately the same and the conclusions just as flawed. Children who are raised as "blank slates" have no greater or fewer choices available to them than the children of religious adherents, and parents who "do not offer a clear path" are in fact offering no less clear a path than a Christian parent who takes their child to church. Irreligion, whether in the form of religious pluralism, religious apathy, or positive irreligion (what Rauch likely means in his grossly overnarrow use of "atheism"), is not a neutral position in childrearing. The act of raising a child, which is by definition active, has no passive positions. I don't know what they are teaching you at NYU, Mr. Rauch, but around here we call that low-effort thinking.

In Arkansas, however, low-effort thinking is being linked with conservative politics. (Speaking of issues we've tackled here before.) Researchers at the University of Arkansas got some Razorbacks drunk and were delighted to find that the probability of holding conservative positions increased with each shot of corn mash:

Bar patrons were asked about social issues before blowing into a Breathalyzer. As it turned out, the political viewpoints of patrons with high blood alcohol levels were more likely to be conservative than were those of patrons whose blood alcohol levels were low.

But that's not all:

But it wasn't just the alcohol talking, according to the statement. When the researchers conducted similar interviews in the lab, they found that people who were asked to evaluate political ideas quickly or while distracted were more likely to express conservative viewpoints.

"Keeping people from thinking too much...or just asking them to deliberate or consider information in a cursory manner can impact people's political attitudes, and in a way that consistently promotes political conservatism," Dr. Eidelman said in the email.

Maintaining all the high standards of journalistic excellence discussed in the previously linked article, this report closes with the clearly innocent string of interrogatives: "What do you think? Are conservatives less intelligent than liberals--or more intelligent? And is conservatism a matter of lazy thinking?" It never occurs to anyone to ask whether or not sobriety or concentration might actually be correlated to political correctness rather than drunkenness and distraction to social conservatism. More insidiously, it automatically labels the motivating factor in conservatism with a derogatory epithet: "lazy thinking." Would it not be just as accurate to interpret the results thus: tests show that social conservatism is the default response of uninhibited individuals. If anything, the heuristic value of the study as reported in the article is to question whether or not social progressivism is actually furthered primarily by cultural pressures and fear of social marginalization more than anything. After all, the study doesn't indicate what way people lean who are more intelligent or more thoughtful, only which way they lean when they are less inhibited and less guarded in their responses. Rejoice conservatives; your views are instinctive (at least in Arkansas).

And while we argue about how to not raise children to not be religious and what it means when drunks in the Ozarks sound off about gay marriage, twelve Christians in Iran were anxiously awaiting a verdict in their apostasy trial. It's almost as if the Middle East has an actual war on religion.

Pray for the Church in Syria

Making all the necessary allowances for skepticism considering the source, there are ongoing reports from Syria that the anti-government revolutionaries are taking every opportunity to seize property from and execute Syrian Christians. At the very least, this sort of behavior is consistent with the general trend in the much lauded march toward free and democratic societies in the Middle East.

Armed Islamist rebel groups in Syria supported by the Obama administration and Western governments seeking to oust “President” Bashir al-Assad are engaged in “ethnic cleansing” of Christians, according to news reports and human rights organizations. And as the conflict escalates, the persecution of the once-protected Christian minority is growing as well.

The Syrian Orthodox Church, which represents over half of Syrian Christians, issued a statement saying revolutionary fighters had expelled some 50,000 Christians from the embattled city of Homs. That figure is estimated to account for about 90 percent of the Christian community there. Hundreds more — including women and children — were slaughtered, according to charitable organizations operating in the area.

The Orthodox Church referred to the persecution as the "ongoing ethnic cleansing of Christians" by Muslim militants linked to al Qaeda. According to its report, the so-called “Brigade Faruq” is largely to blame, with Islamic extremists going door to door and forcing followers of Christ to leave without even collecting their belongings. Their property is then stolen by rebels as "war-booty from the Christians."

...

"Christians are being forced to flee the city to the safety of government-controlled areas,” noted a spokesman for the Christian relief agency Barnabas Fund, which reported that over 200 Christians had been murdered by insurgents. “Muslim rebel fighters and their families are taking over their homes."

Invade Iran (et al) for Christ!

When will the West act against persecution of Christians in the Middle East? That is the question posed in a recent Fox News article. The specific catalyst for the call to arms is the impending execution of Youcef Nadarkhani for his failure "to renounce his Christian beliefs and recognize the prophet Mohammed as God’s messenger." Through the course of the article, however, the writer rattles off a laundry list of Muslim offenses against Christianity: attacks on Coptic Christians in Egypt and their subsequent mass exodus, the targeting of Lebanese Christians by Syrians, not to mention the targeting of Syrian Christians by Syrians, the abuse of Christians in Saudi Arabia, Christians living in peril in the Gaza strip, and the hordes of Christian refugees that have come out of Iraq. The author seems to be peculiarly focused on the Middle East, apparently unconcerned by Muslim persecution of Christians in southeast Asia (for example) or state persecution of them in China. Nevertheless, the problem is real and one that warrants appropriate Christian attention.

Yet, if the question is when will the West "exert their muscle to help them," I hope the answer is never. Why should they? After all, the governments of the US and Europe are not Christian governments. The very fact that they would be enticed to display their coercive powers to end persecution is a testament to that. There is a fairly clear image in the Scriptures and throughout Christian history about how Christians respond to persecution. Stephen, James, Peter, Paul, Polycarp, Justin, Perpetua, Felicitas, and so many more all provide stories of heroism in the face of state or religious tyranny that have a distinctly Christian flavor. They all draw their inspiration, curiously enough, from a prototypical martyr: Christ. His declaration from the cross was not "when will someone have the courage to stand up on my behalf" but "Father, forgive them for they know not what they do." His vision of the Christian community was never "they will fight for my life" but, in direct contradiction to this, "they do not fight, because my kingdom is not of this world." And the proposition that "Christian nations" might withdraw humanitarian aid from countries who persecute Christians seems strangely at odds with the command "love your enemy and pray for those who persecute you."

There was a time when we realized that "the blood of the martyrs is the seed of the church." Centuries of sloth and spiritual atrophy have caused us to begin to labor under the delusion that all people should and do have the right to the free exercise of religion. It's a nice vision of the world, but it is nonetheless a fantasy. It is time to regain something of the courage of Tertullian, so that we can once again declare that "you can't just exterminate us; the more you kill the more we are" (though my preference has always been for Justin Martyr's phrasing, "You can kill us, but you can't hurt us"). We should take up the morbid jeer of Polycarp, "Death to the atheists" (with all it's ironic, near suicidal resignation). Most of all though, we need to remember that Paul taught us that if our enemy is hungry we should feed him, if he is thirsty we should give him something to drink. Finally, we must always cling to what Peter told his suffering flock: the appropriate response to persecution is neither muscle flexing nor victimization but triumph. "For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly."

Christ's Church in Nigeria

In case you have not already heard, while most of the world was celebrating Christ's birth (or Santa's materialistic bacchanalia), Christians in Nigeria were being slaughtered by an Islamic organization attempting to establish an Islamic theocracy. Some three dozen were killed and many more injured in coordinated attacks. This is the second time in as many years when Christians have been targeted while celebrating the Nativity. While Muslims worldwide have condemned the attacks and insisted the attackers are not "true Muslims," Boko Haram, the responsible group, has proudly taken credit for the murders:

After the bombings, a Boko Haram spokesman using the nom de guerre Abul-Qaqa claimed responsibility for the attacks in an interview with The Daily Trust, the newspaper of record across Nigeria's Muslim north. The sect has used the newspaper in the past to communicate with public.

"There will never be peace until our demands are met," the newspaper quoted the spokesman as saying. "We want all our brothers who have been incarcerated to be released; we want full implementation of the Sharia system and we want democracy and the constitution to be suspended."

Boko Haram has carried out increasingly sophisticated and bloody attacks in its campaign to implement strict Shariah law across Nigeria. The group, whose name means "Western education is sacrilege" in the local Hausa language, is responsible for at least 504 killings this year alone, according to an Associated Press count.

Last year, a series of Christmas Eve bombings in Jos claimed by the militants left at least 32 dead and 74 wounded. The group also claimed responsibility for the Aug. 26 bombing of the United Nations headquarters in Nigeria's capital Abuja that killed 24 people and wounded 116 others.

In other news, analogous incidents of coordinated Christian bombings of mosques appear to be non-existent.

Missouri Man, Angry About Bigotry, Apologizes

Controversy erupts in Springfield, MO:

A businessman has apologized for briefly posting a sign in the window of his Springfield gelato shop informing those in town for a convention of religious skeptics that they were not welcome at his Christian business.

Andy Drennen apologized in a letter posted Monday on the website Reddit. He said he posted the hastily drawn sign in his shop, Gelato Mio, on Saturday after seeing someone attending Skepticon delivering a mock sermon and cursing the Bible.

It is telling, as always, to see the way that the irreligious react to the offenses of the religious and ignore their own. After all, all the Pastafarians did was hold an entire convention themed around publicly degrading religion generally and Christianity specifically. That certainly doesn't warrant so heinous a response by a Christian as considering, for ten whole minutes, denying these faithful few their gelato. It is nice that Christians, unlike skeptics apparently, do not feel the need to swarm and combat with overwhelming force any perceived offense. I'd like to believe it is some healthy mixture of turning the other cheek and shaking the dust off our feet.

Re-Reading Revelation: Kingdom Come (Chs. 10-11)

After, perhaps, the Resurrection, these chapters represent one of the most triumphant and exultant scenes in all of Scripture. It represents a glimpse of the promises which have sustained the church since the time of Jesus' ministry. The mighty angel straddling the world has announced that the fulfillment of the mystery of God will be delayed no longer. Finally, after the terrible trials endured by the faithful and the horrific wrath exacted upon the whole earth by God, the kingdom of the Lord is come. The whole company in heaven announces that "The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever." The twenty-four elders sing still another new song of praise to Lord God Almighty. The temple in heaven is opened and the ark--the symbol of God's presence with His people--is revealed with flashes of lightning and peals of thunder. The servants of God are rewarded; the destroyers of the world are destroyed; God is glorified. Hallelujah! Amen.

Yet this triumphant image is preceded immediately by a cold reminder of the reality of the church's road to that glorious moment. First, John is commissioned once again to prophesy, the very behavior which has landed him in exile on Patmos to begin with. This calling is illustrated graphically with the little scroll which, if you'll pardon the pun, proves a bitter pill to swallow. If it was not already obvious, the eating of the scroll foreshadows the hardship which will always be associated with enlistment into the divine cause.

The succeeding narrative continues this theme, as John records the prophetic career of two witnesses sent to preach to a city. He goes to extraordinary lengths to demonstrate for the reader the awesome power of these witnesses. If they are harmed in anyway, the aggressor will die by that same means. Any offense against them is met with a consuming fire which pours from their mouths. They can shut up the sky, turn rivers to blood, and inflict upon the people any plague imaginable. No sooner has John told us how tremendous is their power, however, then they are martyred on the streets of the city and left their to rot. The two witnesses who stood before the throne of God and wielded His power on earth suffer the same seemingly ignoble fate as so many simple Christians in John's audience.

The story does not end there nor should our retelling of it. The witnesses are raised, the oppressors punished, the final trumpet sounds, and the Lord reigns. The one truth does not, however, change the other. That there will be vindication one day does not promise any easy road today; the treacherous path to God does not negate the magnitude of His promises. In fact, the two play off each other as they do in this passage. It is precisely the hardship which is endured which make the triumphant announcement of the kingdom so sweet. It is precisely the promise repose of the divine reign that makes the bitterness of the journey bearable. The rapid succession of what appear to be three loosely related stories--John and the little scroll, the two witnesses, and the seventh trumpet--in truth resound this very theme. God's demands on His people are great, His rewards greater still. We can forever take comfort in this, allowing our hope for salvation be the force which sustains us and spurs us toward greater heights of faithfulness.

*****

For a full list of "Re-reading Revelation" posts, see Re-reading Revelation: Statement of Purpose.

Re-Reading Revelation: Encountering Jesus (Ch. 1)

Significantly, the first verse of Revelation begins by rooting the entire text immediately in Christ and his authority. The first three words (five in English) rapidly establish that what follows is not a word from John himself but "the revelation of Jesus Christ." It should not be surprising, therefore, as Jesus takes center stage that what we read in Revelation is not only a revelation belonging to Jesus but a revelation of Jesus himself. John is writing to churches that are hurting in some form or another, a fact which he makes clear in presenting his own credentials. Immediately upon the first mention of John's name, he identifies himself as the one who "bore witness," the Greek for which is quickly becomes a technical term from which we get our English word "martyr." As he starts in the first person, John again immediately identifies himself as "your brother and partner in the tribulation and the kingdom and the patient endurance that are in Jesus, was on the island called Patmos on account of the word of God and the testimony of Jesus." John knows that his audience is suffering and wants them to know that he suffers alongside them.

It is unsurprising then that for this persecuted author writing to a persecuted audience the first image of the savior for which they suffer is so crucial. After his introduction, John spends most of the first chapter describing his initial encounter with the celestial Jesus. It is immediately apparent that this is not the Jesus on whose breast John lay at the last supper, at least not in appearance. The "son of man" that John encounters is like something out of an apocalyptic prophecy with woolen hair, flaming eyes, bronze feet, and a roaring voice, audible apparently in spite of the double-edged sword protruding from his mouth. It is understandable, if a bit melodramatic, that John should all "at his feet as though dead." Frankly, the encounter would frighten most of us out of our right minds. In a single motion, however, this son of man reveals that he is the same compassionate Son of Man whom John knew. He reaches out, touches the prostrate John, and says "Fear not."

In this paradoxical image of our Lord and Savior--an appropriate title--as both terrible and merciful is the heart of the picture of Christ which will be echo throughout the rest of Revelation. It is an encounter with the divine which spoke to the heart of John, tried to the limits of endurance, and to the churches as they suffered unspecified trials. They served a Lord who was compassionate without being weak, a Savior who was terrible without being malicious. He declares his sovereignty; "I am the first and the last." He reveals his sympathy; "I died, and behold I am alive forevermore." He reiterates his promise; "I have the keys of Death and Hades." He is a suffering king, perfectly suited for a kingdom beset on all sides.

This encounter should continue to resonate with us as often as we strive for our faith, be it against worldly powers or against spiritual ones. We can be reminded by this image of Jesus, bursting dramatically onto the narrative scene of Revelation, that we do not serve an impotent Lord nor an apathetic Savior. Ours is the Christ who reveals himself to John, "who loves us and has freed us from our sins by his blood and made us a kingdom." He will come and will make trivial the demons which haunt us because he loves us and because he has in him the power to actualize that love. It is a message of hope not for some distant point in chronology but in a living God who is right now, in this moment, ready to bless those who read the words of his prophecy and who keep to them.

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For a full list of "Re-reading Revelation" posts, see Re-reading Revelation: Statement of Purpose.

In Other News

Yet another Muslim nation has implemented measure which will passively and unintentionally suppress Christianity within its borders. Here is the news out of Kazakhstan:

Kazakhstan's upper house of parliament approved a bill Thursday that backers say will help combat religious extremism, but that critics call a blow to freedom of belief in the ex-Soviet nation.

The bill approved by the Senate will require existing religious organizations in the mainly Muslim nation to dissolve and register again through a procedure that is virtually guaranteed to exclude smaller groups, including minority Christian communities.

Passage of the bill marks a reversal of authoritarian President Nursultan Nazarbayev's earlier attempts to cast Kazakhstan as a land of religious tolerance. One activist estimates that two-thirds of existing religious groups could be abolished as a result of the new law.

Maybe, if they're lucky, the Kazakh Christians will get a taste of the Arab Spring. Other Christians seem to be thrilled about it.

Progress in Turkey

There has been some recent, encouraging news to come out of Turkey:

The Turkish government said it would return hundreds of properties that were confiscated from religious minorities by the state or other parties over the years since 1936, and would pay compensation for properties that were seized and later sold...Many of the properties, including schools, hospitals, orphanages and cemeteries, were seized after 1936 when trusts were called to list their assets, and in 1974 a separate ruling banned the groups from purchasing any new real estate.

There are still significant strides to be made, including (perhaps most significant of all) the re-opening of the Halki Seminary which is necessary for the continuation of Christianity in its historic homeland. An opinion article in the Egyptian Gazette explains why:

The problem, felt acutely as a source of deep pain by both the Patriarch and by Greek Orthodox Christians throughout the world, is that their seminary, where their students for the priesthood are trained, has been closed since 1971, under a law prohibiting private institutions of higher education and designed to bring universities under state control.

Turkish Law, though, requires that Orthodox priests in Turkey be Turkish. Put very bluntly, without Turks being able to train as priests, the Church in Turkey cannot function and its future is grim.

Situated one hour by boat from Istanbul on Heybeliada, one of the Princes islands, the Halki Seminary was founded in 1844, on a Christian site founded one thousand years earlier. It is a place of great importance for the Greek Orthodox Church throughout the world, since many of its greatest leaders, including Bartholomew himself, were themselves trained there.

Throwing reasonableness to the wind, it might also be nice if the Turks returned properties that were seized prior to 1936. (After all, some of the most important Christian holy sites were confiscated long before then.) But that is probably wishful thinking.

In Other News

The Associated Press has made a startling revelation: text critics exist! The faith of every Jew, Christian, and Muslim is in peril.

As if that weren't enough, the Pew Research Center has found that the rate of religious intolerance and persecution has increased over the last five years for more than one third of the world's population. I wonder if that includes the newly free and democratic Egypt or the freshly liberated Iraq. Is it any wonder that Christians in Syria aren't taking up arms for the kind of peace and freedom that the Arab Spring offers?

The Church in Egypt (Update)

A story from the Assyrian International News Agency yesterday (to be taken with a grain of salt) reports that three Christians were just sentenced to five years in prison by a military court for carrying weapons:

Defense lawyer Abraham Edward said "This is a very unjust, severe and cruel verdict." He said that as lawyers they are unable to fathom what is going on. "Today's case is very strange, a case where there is not one shred of evidence to indict them. If this case went in front of the International Court of Justice they would all be set free." He criticized the five-year prison sentence handed down to Ayad Emad Ayad for carrying a pocket knife. According to the law this is punishable by a six months suspended sentence.

The Church in Egypt (Update)

In case you weren't aware, things could be going better for Christians in Egypt. Back when the turmoil began in Egypt I expressed concerns that not only would the long standing persecution of the church in Egypt intensify under the new government (or lack thereof) but that Christians, when given a global stage on which to respond, would do so inappropriately. The trials of the Egyptian church have intensified; its response has been a mixed bag.

I hope that even though the American media has largely moved on to bigger and more sensational stories that American Christians will not forget their brothers and sisters who suffer and who struggle to endure suffering in the manner which Christ has taught us.