Foreword Iraqi Christians Should Remain in Their Land

FOREWORD IRAQI CHRISTIANS SHOULD REMAIN IN THEIR LAND TO UPHOLD THEIR MILLENNIAL MULTI-HERITAGE Christianity entered Mesopotamia (called later by the Arab Mos- lems ‘Iraq’) at the end of the first century and at the beginning of the second century. From these early origins, the new faith witnessed a remarkable spread in the land of the two rivers, the Tigris and Euphrates. Churches were established, schools and dispensa- ries were built. The sixth century witnessed a burgeoning of mo- nasticism, with many monasteries being established around Bagh- dad and in the southern region of Ḥira (now famous for the holy Shi’ite cities of Najef and Karbala) as well as in the north around Mosul. Before the coming of Islam, Christians formed a major component of the population. However, over the centuries, many converted to Islam, either by force or through economic pressures, due to the onerous taxation which Christian communities were obliged to pay for the privilege of maintaining their faith. Some people perhaps were attracted to the faith, thinking that Islam was in reality a Christian sect. By the ‘Abbasid era, Christians became a permitted minority i.e. a dhimmi community, with all its privileges and restrictions. In spite of this status, which severely limited in many ways how Christians could function in the new Muslim state, they collaborated and found a modus vivendi. Muslims were taught by the Qur’an to consider Christians and Jews, as ‘people of the book’ and as such, recognized the values of their practices, which included prayer, fasting, almsgiving, and pilgrimage. The clergy of the various churches in Iraq were also traditionally respected. Muslims accepted their responsibility to vii viii THE CHRISTIAN HERITAGE OF IRAQ protect the Christians in times of war and internal strife, in return for payment of a tribute (jizia) that was levied on males. At certain times this was very high and, as mentioned above, economic con- siderations was one of the reasons that prompted conversion to Islam. During first couple of centuries of Islam, especially under the ‘Abbasid Caliphate, many civil servants, doctors, engineers, scribes (kuttabs), translators, philosophers and astronomers saw service at the Royal Palace. Their contributions were many, but amongst these one of the most notable was the role of the Chris- tian scholars at the ‘The House of Wisdom’ (Beit Al-Hikma) in Baghdad. But, even in these golden times, Christians knew hard moments and tension, even refutation of their beliefs, seen in the works of Muslim writers. The debates which took place on between Muslims and Christians produced important literature which, apart from the polemical value, is especially significant for the light it throws on theological labours in general as well as the translation of the Christian message into a non-Christian milieu and into Ara- bic language. It shows the considerable intellectual effort that was expended to find a philosophical vocabulary to explain the differ- ences and an adequate logic system to defend the faith. Iraq today, is a mosaic of religions, races and languages; it is not easy to keep a harmonious co-existence. Muslims now ac- count for 96% of the population. Until very recent times, the Christian communities in Iraq did not face the prospect of Islami- cisation which has been accompanied by a new rise in fundamen- talism. During the twentieth century, and in particular during the past thirty-five years, the country’s government adopted a secular approach. Religious activities: books, sermons in the mosques as well as religious programs in the schools were controlled creating a spirit of secularism and equality. The slogan of Iraqi law then was: ‘Religion is for God, the country is for everyone’. The government took an active stance opposing the Islamic Revolution of Iran. However after the end of the war with Iran, the Ba’athist régime changed its position and began to politicise religion in order to pre- sent its concern and compassion for Islam to the neighbouring Muslim countries. That was only propaganda for outside and was not in response to the overwhelmingly moderate mood of the Mus- lim citizens of Iraq FOREWORD ix Since the attacks in New York on 11th September 2001, things have changed for the worse, a trend exacerbated by the invasion of Iraq that rapidly transformed Mesopotamia into a camp of terrorism. After the 2003 invasion of Iraq, the Sunni have been influenced and infiltrated by Al-Qa’eda and Wahabi fundamentalists from Saudi Arabia. Shi’ite militias have infiltrated Iraq, often with much support from Iran. Today Islamic fundamentalists con- trol many places in Iraq and try to eliminate all those elements that might be in their way as they pursue their strategy to establish an Islamic state. Generally, the Islamic fundamentalists do not accept a secular state, nor a multicultural society and the values of other communities. They want to live under Islamic (Sharia) law and in a theocratic state. They express their religiosity through their attire, the growing of beards and common prayers. The Qur’an is used to supply arguments to justify their position. Thus, they consider that, accordingly, the world is divided into Muslim and non-Muslim blocks: the true Muslims (dar al-Islam) and false Muslims and others (infidels). The false Muslims and infidels are a target (dar al-Harb) and subject to holy war (jihad). The situation of religious freedom in Iraq is worsening, and remains a serious cause for concern. Many individuals from various religious groups have been targeted because of their religious identity or their secular leanings. The most extreme fundamentalists aim to Islamize not only Iraq, but the entire world. In their quest, they are supported by certain radical Muslim clerics who promise that persons who sacrifice themselves with bombs strapped to their bodies will have a ‘quick trip to paradise’. Since 2005, Christians have become a specific target. Con- ditions are deteriorating at an increasing and an alarming pace, so much so that it is sometimes hard to quantify the extent of the per- secution in some cities like Baghdad, Basra and Mosul. But the real fact remains of kidnappings, ransom, torture and executions. The reasons given for such attacks are various: not being Muslim, be- longing to a Western religion, assimilation with coalition forces, criminals looking for money, and the lack of an official position of Christians. Another significant factor of destabilization in Iraq is the regional interference that is in force, from neighbouring countries including Iran and Saudi Arabia. x THE CHRISTIAN HERITAGE OF IRAQ In this context we must understand the mortal exodus that afflicts the Christian community. Now almost half of the Christians live as refugees in neighboring countries including Jordan, Syria, Lebanon and Turkey. Others have returned to their villages of ori- gin in the safer northern region of Kurdistan, from whence they were originally displaced almost one hundred years ago. Over the course of history, the Christian presence has con- tributed greatly to the development of Iraq. Christians have been, and can continue to be today, an instrument of dialogue, peaceful coexistence, and collaboration. Emptying the country of this an- cient community is not only a catastrophe but a mortal sin. I would thank Dr. Erica Hinter for organizing the Christianity in Iraq Seminar Days I-V between 2004- 2008. The aim was to inform people on the situation of Iraqi Christians, their historic, liturgical, spiritual heritage and their presence that is being threatened by many challenges. The western churches and the international community should protect Christian presence in Iraq and in the Middle East, sustain it and confirm it through deeds. Louis Sako Chaldæan Archbishop of Kirkuk, Iraq .

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