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JSCFADT), Human Rights Sub-Committee 1 Submission to the Joint Standing Committee on Foreign Affairs, Defence and Trade (JSCFADT), Human Rights Sub-committee Concerning: PROTECTING FREEDOM OF RELIGION OR BELIEF Date: 28 April 2017 From: Christian Faith and Freedom (CFF), Canberra P.O Box 9465 Deakin, ACT 2600 Phone (02) 6285-3116 E-mail [email protected] Website http://christianfaithandfreedom.org ---------------------------------- Christian Faith and Freedom (CFF) advocates and defends freedom to proclaim and practice the Christian faith, and we speak up for and help those suffering persecution. 2 Contents Definitions and Christian Mandate 3 Executive Summary 4 A Matter of Worldview 4 Religious Liberty in Context 4 Introduction: Religious Persecution Escalates 5 The US Responds: International Religious Freedom Act of 1998 5 Religious Liberty in Context 7 Populations Trends 7 Rapid Population Growth 7 Mass Migration 7 Rapid Urbanisation 8 Religious Trends 9 Growth in Evangelical Christianity 9 Religious Nationalism 10 Islamic Revival and Revolution 11 Neo-Marxism Rises in the West 13 “Perfect Storm” 13 Trends in Religious Freedom 14 Universal Declaration of Human Rights (1948) 14 International Covenant on Civil and Political Rights (1966) 14 Organisation of Islamic Cooperation (1969) 15 Cairo Declaration of Human Rights in Islam (1990) 16 UN Special Rapporteur recommends “complementary standards” (2007) 16 Nepal 17 Burma (Myanmar) 18 Conclusion: A Call to Courage 18 About the author 19 3 Definitions Religious Freedom: CFF defines religious freedom / religious liberty according to Article 18 of the Universal Declaration of Human Rights (UDHR): Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance. CFF notes that the freedom of religion, as defined by Article 18 of the UDHR, is intrinsically linked to freedom of expression (Article 19) and freedom of association (Article 20). Proselytism: Traditionally, the word “proselytise” simply referred to any attempt to persuade a person to change their beliefs. Today however, the word has come to mean something more sinister, and now implies the use of insensitive, disrespectful, even immoral high-pressure tactics aimed purely at winning converts (as distinct from genuine believers). Consequently, when referring to Gospel-mandated Christian witness and ministry, CFF prefers not to use the word “proselytism” for it carries so many negative connotations. It must be noted, that many groups that accuse Christians of “proselytism” choose that word not because it is justified, but because they hope its negative connotations will elicit the desired response. Coercion: the Oxford Dictionary defines coercion as: “The action or practice of persuading someone to do something by using force or threats.” The Business Dictionary goes further, defining coercion as: “Improper use (or threat of improper use) of authority, economic power, physical force, or other such advantage, by a party to compel another to submit to the wishes of its wielder. Agreements entered into, or testaments signed, under coercion are considered illegal and invalid.” 1 Christian Mandate CFF recognises that in the Bible, Jesus Christ mandates Christians to exercise compassion so as to improve the lot of the “harassed and helpless” (Matthew 9:35-38), and to “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you” (Jesus’ Great Commission, as found in Matthew 18:19-20). Consequently, CFF strongly supports the principle of freedom of freedom of religion, while rejecting all forms of insensitive and disrespectful, high pressure tactics and coercion. 1 While Christian ministries that deliver humanitarian aid or provide health or education services are routinely accused of “coercion”, it is generally a false accusation. To the contrary, Islamic laws mandating death for apostasy and death for blasphemy are most certainly a form of coercion. Similarly, Indian laws that strip Scheduled Caste Hindus of economic benefits and reservations (affirmative action) upon their conversion to Christianity are a form of economic coercion. The Indian government justifies this discrimination by maintaining that caste only applies to Hindus. But this is ludicrous – for in India, caste is inescapable. This is the primary reason why many desperately poor Christian converts never report their conversion, but continue to identify vis-a-vis the authorities as Scheduled Caste Hindus. Faced with the prospect of double persecution (over caste and religion) they simply cannot afford to lose their benefits. To accuse reputable Christian aid groups of coercions is not only false, it is profoundly hypocritical. 4 Like virtually all evangelical Protestant groups today, CFF believes that love for and faith in Jesus Christ is “invalid” unless it is freely given. Immoral proselytism and coercion might produce statistics, but they do not produce genuine converts/believers – not to Christianity, for Christ seeks not get political allegiance, but to give transformation of mind, heart and spirit. To that end, Christians are called to pray, and witness/testify to their faith, giving reason for what they believe. Here is the Christian standard as expressed by the Apostle Peter: “Now who is there to harm you if you are zealous for what is good? But even if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled, but in your hearts honour Christ the Lord as holy, always being prepared to make a defence to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behaviour in Christ may be put to shame.” (1 Peter 3:13-16 ESV) EXECUTIVE SUMMARY Christian Faith and Freedom (CFF)2 greatly appreciates the government’s attention to this critical issue, and welcomes the opportunity to make a submission to this important and timely inquiry into protecting freedom of religion or belief. A Matter of Worldview CFF acknowledges that the very concept of religious freedom emanates from worldview, and as such, is a highly contested right. Indeed, freedom of religion has its roots not in Islam, or in Karma, but in Biblical Christianity. The traditional Aussie culture of the “fair go” has its roots in the teachings of Jesus. It has long been accepted that Western civilisation was built on a foundation of Biblical Christianity.3 Indeed the Biblical concepts of individual freedom and personal accountability are central to the Judeo-Christian worldview and in turn, to Western legal theory.4 In this globalised world, as in our multicultural communities, it is becoming increasingly clear the belief that freedom of religion is a universal human right, is a belief not universally held. Religious Freedom in Context Recognising that most papers submitted to this inquiry will focus on specific situations and case studies, this submission will focus on context, in particular on the global trends that are driving the current escalation in religious persecution, repression and conflict. These trends include: Population trends: During the later part of the 20th Century, post World War Two, several global mega-trends advanced unchallenged. Population trends including rapid population growth, mass migration and rapid urbanisation converged to produce serious social tensions: a “perfect storm”. 2 Christian Faith and Freedom (CFF): formerly known as ‘Christian Solidarity Australasia’. 3 Recommended: The Book That Made Your World, by Vishal Mangalwadi (Thomas Nelson Publishers, 2011). 4 See: Western Legal Theory: History, Concepts and Perspectives, By Augusto Zimmermann (LexisNexis Butterworths, 2013). Also: http://www.austlii.edu.au/au/journals/WAJurist/2010/1.pdf 5 Religious trends: Coinciding with this, religious trends including the phenomenal growth of evangelical Protestant Christianity in the developing world, the rise of religious nationalism in post-colonial emerging democracies, and the revival of fundamentalist Islam (which criminalises apostasy and blasphemy) have converged to produce serious religious tensions. By the end of the 20th Century, most competition over resources, jobs and power in the developing world was being expressed in terms of religion. Obsessed with the threat of Communism – to the extent that it tended to view everything through a Cold War prism – the US-led West repeatedly misinterpreted developments in the developing world with a naivety that was/is, quite frankly, inexcusable. Making matters worse, the rise of religious nationalism and the revival of fundamentalist Islam (in particular Saudi Arabian Wahhabi Sunni Islam) coincided with the US-led West’s promotion of “democracy” (often reduced to pure majoritarianism) in the highly tribalised and sectarian developing world. This has inadvertently served only to inflame and consolidate tribalism and sectarianism while empowering tribal, sectarian and Islamist forces. In 1998 the US responded to the surge in religious persecution by enacting the US International Freedom of Religion Act. The Act provided many vulnerable religious minorities in the developing world with a veil of protection – at least for a time. But the West
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