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The Christian Dilemma In Syria

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The Christian Dilemma In Syria

Aug-11-2012 at 09:03 AM (UTC+3 Nineveh, Assyria)

A Christian woman lights a candle during a mass to celebrate the Orthodox Christmas at Saint Serkis church in Damascus. (Photo: Reuters / Khaled al-Hariri)
The Christian Dilemma In Syria
by Samer Libdeh. IBT: Opinion: August 2, 2012.

While the world considers the broader regional implications of the Syria crisis, the status and position of religious minorities is becoming an increasingly important issue.

Christians in Syria constitute around 10 percent of the country's population. The majority of them belong to the Orthodox Church, which has historic links and ties with Russia. This is significant not only because Russia is an ally of President Bashar al-Assad's regime, but also because it is an important trading partner. The Melkites, Assyrians and some minority protestant groups comprise Syria's other significant Christian denominations.

Historically, the majority of Christians (mainly those affiliated with the Orthodox Church) have enjoyed a privileged status under Assad, serving in important security, economic and political positions, and they have been able to practice their religion freely. That said, Christians are currently barred from serving as president.

Understandably, many Orthodox Christians fear the loss of their privileged status and position in a post-Assad Syria; others have expressed concerns about possible reprisals. The Assad regime has rather predictably played upon these fears -- reports indicate that Christians have been targeted and killed by Syrian rebel forces. Consequently, many Orthodox Christians have been reluctant to join forces with opposition groups.

Nevertheless, a growing number of Christians -- George Sabra, Fayez Sara, Michel Shammas and Michel Kilo, to name a few -- have joined opposition groups like the Syrian National Council and the Assyrian Democratic Organization, which has openly opposed the Assad regime since the initial uprising last year, a clear defiance of the official church.

Indeed, as Sabra argued, the Christian community has not been served well by its leaders, and the Orthodox Church's hesitancy in aligning itself with revolutionary forces may be a significant strategic error as it potentially leaves the majority of Christians politically isolated in a post-Assad Syria.

Despite that possibility, Orthodox Christians and their leaders would be better served if they reached out to opposition groups, Assyrian Christians included, in advocating for a secular Syrian state that protects and respects the rights of minority groups.

Christians also need to ensure that they are adequately represented at an institutional level, both internationally and nationally. The Christian minority could be an important ally for the opposition groups, and opposition groups should be making a better effort to reach out to their Christian countrymen given the Orthodox Church's historic connections with Russia.

Why? The Orthodox Church may be able to put pressure on the Russian government to support any future proposed United Nations sanctions directed against the Assad regime. (The Russians, along with the Chinese, have blocked most of the proposed U.N. sanctions against the Assad regime.)

Given the perilous state of the Syrian economy, foreign investment will be critical to supporting and sustaining many businesses and key sectors. Again, this gives Christian groups and leaders an opportunity to reach out to their counterparts in the West and elsewhere by advocating for future foreign aid and investment to be linked to the protection of minority rights, including Christian rights in a post-Assad Syria.

Going further, doubts abound regarding the future political prospects of Christians in a post-Assad Syria. The view from neighboring Egypt is hardly encouraging. Indeed, the parliamentary and presidential elections brought the Muslim Brotherhood and more extreme Salafi parties to power; both Christian and secular forces have raised concerns about the possibility of further Islamization of the country and active discrimination against minorities.

In the Syrian context, Christians have cards to play, but they need to be played carefully. Christians need to develop allies and push to ensure that their rights are respected and that they can live with dignity and respect. It's going to be a long and difficult path ahead, and one that few have traveled.

About the author

Samer Libdeh is a senior research fellow at the Henry Jackson Society think tank in London.


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Assyria \ã-'sir-é-ä\ n (1998)   1:  an ancient empire of Ashur   2:  a democratic state in Bet-Nahren, Assyria (northern Iraq, northwestern Iran, southeastern Turkey and eastern Syria.)   3:  a democratic state that fosters the social and political rights to all of its inhabitants irrespective of their religion, race, or gender   4:  a democratic state that believes in the freedom of religion, conscience, language, education and culture in faithfulness to the principles of the United Nations Charter — Atour synonym

Ethnicity, Religion, Language
» Israeli, Jewish, Hebrew
» Assyrian, Christian, Aramaic
» Saudi Arabian, Muslim, Arabic
Assyrian \ã-'sir-é-an\ adj or n (1998)   1:  descendants of the ancient empire of Ashur   2:  the Assyrians, although representing but one single nation as the direct heirs of the ancient Assyrian Empire, are now doctrinally divided, inter sese, into five principle ecclesiastically designated religious sects with their corresponding hierarchies and distinct church governments, namely, Church of the East, Chaldean, Maronite, Syriac Orthodox and Syriac Catholic.  These formal divisions had their origin in the 5th century of the Christian Era.  No one can coherently understand the Assyrians as a whole until he can distinguish that which is religion or church from that which is nation -- a matter which is particularly difficult for the people from the western world to understand; for in the East, by force of circumstances beyond their control, religion has been made, from time immemorial, virtually into a criterion of nationality.   3:  the Assyrians have been referred to as Aramaean, Aramaye, Ashuraya, Ashureen, Ashuri, Ashuroyo, Assyrio-Chaldean, Aturaya, Chaldean, Chaldo, ChaldoAssyrian, ChaldoAssyrio, Jacobite, Kaldany, Kaldu, Kasdu, Malabar, Maronite, Maronaya, Nestorian, Nestornaye, Oromoye, Suraya, Syriac, Syrian, Syriani, Suryoye, Suryoyo and Telkeffee. — Assyrianism verb

Aramaic \ar-é-'máik\ n (1998)   1:  a Semitic language which became the lingua franca of the Middle East during the ancient Assyrian empire.   2:  has been referred to as Neo-Aramaic, Neo-Syriac, Classical Syriac, Syriac, Suryoyo, Swadaya and Turoyo.

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