Two articles from the Reuters newswire yesterday struck me as highlighting the difference in perceptions between religious groups who hold power, and those that don’t. First, Pope Benedict XVI, in a message for the Roman Catholic Church’s World Day of Peace, took time to place special emphasis on the “hostility and prejudice” towards Christians in Europe.
“… he reserved his strongest words for Europe, where the Church says it is under assault by some national governments and European institutions over issues such as gay marriage, abortion and the use of Christian religious symbols in public places. […] The Pope put what the Vatican has termed “aggressive secularism”, such as gay marriage and restrictions on religious symbols such as crucifixes, nativity scenes and other traditions, on the same level as religious fanaticism. […] “It should be clear that religious fundamentalism and secularism are alike in that both represent extreme forms of a rejection of legitimate pluralism and the principle of secularity.”
That Benedict would put gay marriage on the same plane as terrorism says a lot about how much a post-Christian Europe, specifically a post-Catholic Europe, scares him. Confusing a slip from utter social dominance with persecution and prejudice. Meanwhile, in Russia, the Russian Orthodox Church, in alliance with the government, is using laws against “extremism” to target religious minorities.
When armed Russian security officers forced their way into Alexander Kalistratov’s home, he hardly imagined they were after his books. The local leader of a congregation of Jehovah’s Witnesses in Siberia now faces up to two years in prison if found guilty this week of inciting religious hatred for distributing literature about his beliefs. […] In the case against Kalistratov, activists say local authorities are really aiming at cracking down on groups that are frowned upon by the Russian Orthodox Church.
Nor are Jehovah’s Witnesses the only group to feel the sting of this deepening collusion between church and state, Pagan groups in Russia, including the Mari Traditional Faith, are increasingly finding themselves accused of extremism for even mild criticisms of Christianity.
In response to an appeal by the local state prosecutor, Yoshkar-Ola Municipal Court found Vitaly Tanakov guilty of religious and ethnic hatred in 2006, sentencing him to 120 hours’ forced labour. In 2009, Mari El Supreme Court ruled that his leaflet – “A Priest Speaks” – contained religious and other extremism. It is now banned throughout Russia.
Peoples influenced by the Bible and Koran “have lost harmony between the individual and the people,” argues Tanakov, in what is actually one of only a few references to other faiths in his leaflet. “Morality has gone to seed, there is no pity, charity, mutual aid; everyone and everything are infected by falsehood.” By contrast, he boasts, the Mari traditional faith will be “in demand by the whole world for many millennia.”
One can only wonder what Benedict thinks of his Orthodox counterparts in Russia, does he envy them their power? Does he wish he could “suggest” raids on “secularists” and religious minorities that displease him? Does he long for a time when heads of state hung on his words and depended on the Church for social control? It seems obvious to those who are religious minorities that his attack on secularism is really an attack on the freedoms of non-Christians to live without the shadow of the Catholic Church hanging over every aspect of their lives. Why else would he care about crosses in the public square, or if gay couple were allowed to marry? “Christianophobia” is about control, the kind of control the Russian Orthodox Church seems to be enjoying once again in post-Soviet Russia.