persecution - The Christian Heritage Centre

Friday 5th June 2020

The CHC @ The Catholic Universe

Saluting our modern-day martyrs: dare we too confess our faith?

Stefan Kaminski

While we remain locked in debate over Covid-19 statistics, social distancing and lockdown measures, it’s a good time to remember that many of our Christian brothers and sisters around the world have more immediate concerns: they are (readily) putting their very lives at risk by professing and practicing their faith.

On 8th January, four young Catholic seminarians were kidnapped from the Good Shepherd Seminary in Kaduna, north-west Nigeria, by gunmen. Kaduna is not a small shanty town: it is the capital of Kaduna state with a population of well over three-quarters of a million, and is a busy trade and transportation hub. The seminary is located on a main highway, and houses around 270 young men.

But in January it was raided by a kidnap gang disguised as soldiers, led by Mustapha Mohammed. Their intention was to use the hostages for ransom. In the weeks following the raid, they released three of the seminarians, aged between 19 and 23, in exchange for $25,000. Michael Nnadi, 18 years old, was never released.

Speaking to Nigeria’s Daily Sun newspaper after his arrest, Mustapha said that he was not able to have any peace from the moment they took the young men, because Michael “continued preaching the gospel of Jesus Christ to him”. The seminarian “told him to his face to change his evil ways” or risk eternal life. In the end, Mustapha decided “to send him to an early grave” as he did not like the young man’s confidence.

Michael Nnadi’s bold witness shines among many such martyrs. Only 10 days later, Lawan Andimi, a member of the Christian Associationof Nigeria, was decapitated.

Today, some 120 other Christians remain hostage in the hands of Boko Haram; among them are many young women such as Leah Sharibuand Grace Taku, who refused to renounce their faith in Jesus Christ. All these are part of a worsening and systemic attack on Christians, whose villages are attacked, farms set ablaze, adults kidnapped and killed, and women taken as sex slaves.

The Nigerian archbishops have repeatedly appealed to the country’s government for collaboration andprotection, but many Christians have accused the state of ignoringthe reality of Christian persecution.

Despite the assurances given, they point to the inconsistent protection offered by security forces and the consistently late responses to such incidents.

Hopefully, the thought that such atrocities are not being challenged and responded to effectively fills us with horror. Equally hopefully, the fact that men and women just like ourselves are dying gruesomedeaths because they practice their Christian faith moves us to some desire for solidarity with them.

Meanwhile, we are no doubt thankful that such persecution does not take place in our liberal and tolerant Western society. However, thegrowing challenges to Western governments over their own discrimination against religious practice in their responses to Covid-19 should tell us that we are not entirely immune either.

Last month, several Catholic groups successfully appealed to the French Council of State, which ruled that the government’s ban on gatherings at places of worship was ‘disproportionate’ and ‘seriously and manifestly illegal’. A number of states in the USA have seen legal challenges against their closure of churches and bans on religious gatherings, with, most recently, the governor of Virginia facing two lawsuits over this issue.

Our own government sidelined public religious expression by declaring it as ‘non-essential’ at the beginning of the lockdown. The assignment of churches to an importance lower than garden centres can hardly, therefore, inspire great confidence in the public perception of the place of religious freedom. More to the point, if such a freedom is not seen to be demanded and practised, its fundamental importance will stop being appreciated.

A number of public figures have now stepped up to question this state of affairs. Edward Leigh MP pointed out on Twitter not long ago: ‘If MPs can socially distance in Parliament, why can’t people socially distance for private prayer in churches?’

Two weeks ago, a letter was sent to Catholic Bishops, as well as to Robert Jendrick (Secretary of State for Housing, Communities and Local Governance), requesting the re-opening of churches, and signed by 19 peers, politicians and other notable Catholics. Another letter went to Boris Johnson this week signed by 20 MPs, requesting the same. And in a recent interview on BBC Radio 4, Cardinal Nichols asked the government for “a bit more sensitivity” to people’s spiritual needs.

As Pentecost approaches and we once again pray for the same courage that the Holy Spirit gave to the Apostles in those early, turbulent times, it is perhaps an opportunity to make our own stand for our faith. It would be a fitting act of solidarity with Michael Nnadi, and the many other men and women, young and old, who are suffering brutal treatment and death, to make our own faith public, in however small a way.

Until such a time as our churches are reopened, the first thing that can be done is to write to local MPs and/or to Robert Jendrick. It need not be a long email, but simple enough to register the fact that as Christians, our faith is of fundamental importance to us; and as Catholics, it is essential to be able to access our churches and the Real Presence of Jesus Christ in the Blessed Sacrament.

Besides this, a group of young Catholics, led by Anton’ de Piro (a trustee of the Christian Heritage Centre) has set up the website https://opendoors.church. This allows Catholics to register their name, contact details, diocese and parish in order to help manage the safe re-opening of churches. Volunteer details will be passed directly to the relevant diocese or parish, and will provide priests with the necessary help for to reopen their churches.

Lastly, but most importantly: when our churches do reopen, it is imperative that those Catholics who are able to do so safely provide a public witness to our faith. If every able-bodied and healthy Catholic in the country made the point of making a visit to their parish church once during the working week, the steady stream – even trickle – of visitors would make for a very visible statement.

It is an opportunity not simply for outward effect, but also for the deepening and renewal of one’s interior life.

The small efforts and sacrifices we make are always observed by the Good Lord, who repays with His grace in His own way and time.

After the period of absence we have suffered from the Eucharistic Lord, what better way to mark the season of Pentecost – the era of the Church – by going out of our way to witness to the Lord, in solidarity with our martyred brethren?

Stefan Kaminski is the Director of the Christian Heritage Centre, Stonyhurst.

Friday 7th September 2018

The CHC @ The Catholic Universe

China’s attacks on Christianity will fail while the spirit of Mateo Ricci lives on

Lord Alton of Liverpool

Last week, two Catholic priests, Fr Wang Yiqin and Fr Li Shidong were forcibly removed from their Chinese parishes for holding a youth summer camp that had not been authorised by China’s Communist authorities.

Increasing attacks on religious faith – against Chinese Christians, Tibetan Buddhists and Muslim Uighurs – looks like part of a new Maoist Cultural Revolution. The shocking sight of bulldozed churches and mosques – including the obliteration of the famous Golden Lampstand Church in Shanxi Province – is reminiscent of Stalin’s destruction of Orthodox churches and monasteries.

Yet, where was the outrage to these events – including dramatic video of that 50,000 capacity church being dynamited?

This determined crackdown began in February when President Xi’s new religious regulations come into force. These require the registration of all religious bodies, which must be ‘Sinoised’ and freed from ‘foreign’ influences and rebuilt on ‘socialist’ principles. Intriguingly, the well cared for tomb, in Beijing, of a 16th century Italian Jesuit missionary, Mateo Ricci SJ – left untouched, on Mao’s own orders, during the Cultural Revolution’s desecration of the graves of foreigners – suggests that it must be possible for States to reach a proper accommodation with religion.

One of the rooms in the newly built Theodore House – part of the Christian Heritage Centre at Stonyhurst (CHC) – celebrates the memory of Matteo Ricci. The Trustees of the CHC believe Ricci’s own story is instructive and should give encouragement in the face of contemporary persecution.

The Cambridge scholar, Mary Laven, in Mission to China, charts Ricci’s encounter with China and her people. She reminds us that Christianity is not a new religion in China. In 635, in the seventh century, Olopen, a Nestorian monk, travelled to the Eastern city of Changan (today’s Xi’an); and there were other sporadic, later attempts (including that of St Francis Xavier), to take Christianity to China.

But it was Matteo Ricci’s arrival which would lead to more than 2,000 conversions and to the widespread dissemination of the Christian narrative. And it is Ricci’s intelligent approach – based on friendship and respect – which should inspire us today.

On reaching China the Europeans initially shaved their heads and dressed as monks but soon realised that by identifying with Buddhist and Taoist idolatry they were failing to reach the literati – the educated Confucian elite. So, Ricci chose instead to dress and behave as a Confucian scholar – engaging China’s culture and leadership through science, books and reason – fides et ratio.

‘The Chinese have a wonderful intelligence, natural and acute,’ he wrote, ’from which, if we could teach our sciences, not only would they have great success among these eminent men, but it would also be a means of introducing them easily to our holy law and they would never forget such a benefit.’

Unlike his more aggressive Portuguese and Spanish counterparts, whose presence in Macao became a source of conflict with the Chinese authorities, Ricci’s admiring embrace of Chinese culture, language and customs, gradually gave him a following in many circles.

Ricci’s publication of his world map, the Mappamondo, along with translations of Western classical scholarship; his knowledge of astronomy and mathematics; his decision to import hitherto unknown musical instruments, such as the harpsichord, along with Venetian prisms and mechanical clocks, all gained him acceptance and, despite occasional attempts to close the missions, the ultimate forbearance of the Emperor.

His reasoned approach also bore spiritual fruit – with the Jesuit’s work blessed by healings and miracles. In his diary, Ricci wrote: ‘From morning to night, I am kept busy discussing the doctrines of our faith. Many desire to forsake their idols and become Christians’.

Ricci brought the hugely admired Plantin Bible to China – eight gilded folio volumes with printed parallel texts in Aramaic, Syriac, Hebrew, Greek and Latin. His True Meaning of the Lord of Heaven was printed and distributed widely, drawing heavily on Aquinas but also appropriating Confucian ideas to bolster the Christian cause.

He brilliantly repositioned the important Chinese custom of ancestor worship by tracing everything back to ‘the first ancestor’ – the Creator, the Lord of Heaven. It was a later repudiation by the Holy See of this interpretation which would end the Emperor’s patronage of the mission and the expulsion of Jesuits.

In 1742 Pope Benedict XIV terminated any further discussion of the issue; a decree which was repealed only in 1938. Pope John XXIII, in his encyclical Princeps Pastorum, rehabilitated Ricci’s methodology and reputation saying Ricci should be “the model of missionaries.” Ricci’s other 16th century writings were his Catechism and a treatise On Friendship, building on Confucius’ belief, expressed in the Analects, that ‘To have friends coming from distant places – is that not delightful?’ Simultaneously Ricci introduced his readers to Cicero’s assertion that “the reasons for friendship are reciprocal need and mutual help.” Amicitia perfecta – perfect friendship – was, for Ricci, the highest of ideals. Certainly the Chinese came to value him as a true friend.

On his death, on 11th May 1610, he was uniquely accorded a burial site in Beijing by the Emperor – which, according to Laven was “an extraordinary coup, which testified to the success of nearly 30 years of careful networking and diplomacy.”

His legacy included astronomical instruments and installations brought by Jesuits to Beijing, which – like his tomb – remained untouched even during China’s disastrous Cultural Revolution.

An even more enduring memory has been Ricci’s admirable willingness to find ways through difficult situations and his innate respect for Chinese culture and civilisation – something to inspire both the Church and the Chinese authorities. Chinese leaders should study the story of Matteo Ricci but they should also study compelling research that shows that those societies that respect religious freedom are the most prosperous and the most stable.

China is a great country with much to offer the world – but it needs to think more deeply about the self- inflicted damage it is doing by trying to eliminate religious freedom and by suppressing Christianity. A country built only on materialism will become a country without a soul – and that, in turn, would be an unhappy society lacking in harmony or respect – values every society needs.

Alienating millions of religious believers, rather than harnessing them in Ricci’s spirit of friendship, is both wrong-headed and short-sighted.

The Christian Heritage Centre at Stonyhurst will be playing its part in telling the story of China’s persecuted Christians and in ensuring that they are not forgotten.