Towards a Theology of Persecution: Suffering, Persecution and Martyrdom –

Kathmandu, December 01 –

We  have published this somewhat olden piece-by way of review after two decades and forging the path ahead as regards persecution. Originally published on Lausanne website, this article still rings so relevant, given the rise of saffron nationalism and blatant attack on ministers and places of worship in the India sub-continent. -Editor

Towards a Theology of Persecution

The Christian Church has a theology of suffering, which is particularly well developed among the Orthodox Churches. Others who have made significant contributions to this in modern times include Kitamori from Japan and Moltmann from Germany. The Judeo-Christian understanding of a God who is vulnerable, who suffers, expressed in His Son is unknown in other religious traditions. His people also experience pain and suffering, which arise from our fallen nature, the fallen world, the evil men do to us, the evil we do to ourselves and the attacks of Satan. But does a theology of persecution exist?

(a) Suffering, persecution and martyrdom

The terms, suffering, persecution and martyrdom are related to each other in multiple ways. While suffering is common to all humanity (1 Peter 1:6), persecution in our context means specifically suffering for Christ. Their relation could best be described as that of concentric circles. Suffering forms the widest circle, persecution a smaller one within it. Martyrdom forms the innermost circle. Alternatively, they could be viewed as a pyramid with suffering as the base and martyrdom as the pinnacle. In terms of time, persecution can be represented as waves on a sea of suffering as the constant. (See Appendix 1: Terminology and Definitions of Suffering, Persecution and Martyrdom.)

Persecution always causes suffering and sometimes causes martyrdom, but according to Scripture, especially the Old Testament, it is also sometimes connected with God’s judgement and punishment of His people. Martyrdom, however, is always a glorification of God. (For more on martyrdom, see Appendix 2: Six New Testament Aspects of Martyrdom.)

There is a clear distinction between Christ’s martyrdom and that of His disciples in the uniquely salvific value of the former, whereas the latter causes new disciples to be made by authenticating the message of Christ’s suffering and death in the disciple who is martyred. The suffering of Christ’s disciples through the ages mediates Christ’s salvation wrought once and for all.

Satan’s role in the persecution of the Church should not be overlooked. He is still allowed to stir up resistance from unbelievers against believers and even believers against one another. The ultimate source of persecution is evil, that is, the sin of human beings and the activities of Satan. Yet although God does not initiate persecution, He clearly permits it, for otherwise it would not be occurring. But could it be that persecution may even be part of God’s plan, either for the sanctification of His people or for their judgement? Josef Tson has written of the concept of God finding an individual worthy to suffer for Him.

Eschatology is also a necessary component when dealing theologically with persecution and martyrdom; martyrs will be rewarded and persecutors will be punished.

Suffering and persecution are inevitable for those who follow the Lord Jesus. They can bring blessing in terms of sanctification, and sometimes open the way for revival. In Acts 4 we read how the believers prayed after a bout of persecution, and in Acts 8 we see how fleeing persecution led to the spread of the gospel. Sometimes God wonderfully protects His people from persecution (Hebrews 11:33-5).

Jesus is the model for persecuted Christians. He Himself said that He was persecuted because He was and spoke the word of God. His disciples are persecuted because a slave is not greater than his master. According to the Beatitudes, the disciples are blessed because the prophets before them were persecuted and they are in the same category (Matthew 5:10-12). The apostles clearly identified the persecution they underwent with that of Jesus (Acts 4:27-30). The disciples were not actively seeking persecution, but the persecution was nevertheless a result of their obedience to God.

The apostle Paul even avoided persecution by invoking his rights as a Roman citizen. Although Paul stated that he delighted in persecution (2 Corinthians 12:10), his purpose is not to suffer for Christ, but to preach the gospel. Scripture seems to teach that God allows persecution and uses it, but also grants protection against it, and that a disciple should not seek to be persecuted bur rather to proclaim the gospel. If we should not seek persecution, neither should we fear it. Nothing should deflect us from proclaiming the gospel.

Persecution does not automatically lead to godliness. A persecuted Christian is not immune from temptation and must still pursue a life of holiness and love (1 Peter 1:15-17, a letter written specifically to persecuted Christians).

There is a deep interdependence in the Body of Christ, in suffering and in joy, through space and through time. The persecuted Church on earth can receive solace through the witness of the glorified Church above. Even the Church triumphant is incomplete without the Church militant. When the martyrs under the altar (Revelation 6:9-11) ask the Lord how long they will have to wait, we receive an indication that there is a waiting in heaven.

(b) A theology of religious freedom?

A further question may be posed as to whether there is a theology of religious freedom. If so, how does this relate to theologies of suffering and of persecution? Does such a theology have anything to say to the question of whether there is a difference between the martyrdom of an individual Christian and the genocide of a Christian community? And what should be the Christian response to persecution? Is there a Christian ethic of persecution?

The advent of religious freedom to a situation of former persecution can bring its own set of challenges to the Church. Many Russian pastors, experienced in church leadership under Soviet rule, were sometimes at a loss as to how to lead a church in the unfamiliar context of freedom. They found it more difficult, despite the freedom. In times of persecution they had concentrated on helping Christians to keep the faith, share the faith and attend meetings. In times of freedom, many have ‘lost their focus’ and become dictatorial, laying down detailed rules for the way their church members should live. They are inexperienced in discipling young people growing up in a free society. Some are also reluctant to lose the overseas financial support they received when they were persecuted, so may even seek to get themselves in trouble with the authorities so that they can continue to report to the West that they are being harassed or oppressed. Some have moved to the West. In times of persecution leaders were cautious about trusting too many individuals, so leadership teams were small and therefore stretched in seeking to care for church members. Now by contrast churches can be top-heavy with huge numbers of leaders.

The concept of human rights originally sprang from Judeo-Christian roots, but how far should Christians now pursue the idea of human rights – in particular, the right to religious freedom – in order to avoid persecution?

Human rights can be a useful tool to help defend suffering Christians but must not become an idol. Christians belong to the heavenly Kingdom. The priority for them must be to fulfil the will of their King. The Bible is a higher authority for us than the Universal Declaration of Human Rights. Our main objective is to spread the word of God in all circumstances; this might not always be understood by people whose highest priority is human rights and democracy.

However, we oppose the religious sanctioning of discrimination and persecution of followers of other religions. We also oppose the abuse of religious freedom concepts to discriminate and suppress people within their own religion.

(c) Questions and issues for reflection

There is clearly a need for deeper theological reflection on the issues pertaining to suffering, persecution, martyrdom, religious freedom and human rights, and an appropriate Christian response.

1. What should be the attitude of Christians towards suffering, persecution and martyrdom?
2. How does the concept of human rights relate to the way of the cross and the Christian mandate? What about the power of prayer in comparison with the ‘power’ of invoking human rights?
3. Is there a biblical basis for human rights as set out in the United Nations Universal Declaration of Human Rights?
4. With regard to other religions which have their own agendas, what is the definition of religion and who provides this definition?
5. What are the definitions of human rights and religious freedom and who defines them? By what authority are the definitions made?
6. How much does any theology of religious freedom or human rights depend on the context?
7. How can New Testament passages on obedience to government and on obedience to God be reconciled?
8. How do we understand the sovereignty of God concerning suffering, persecution and martyrdom?
9. Are suffering, persecution and martyrdom ordained or permitted or are they a special grace? What are the relevant New Testament models?
10. What lessons can be learned from Church history about suffering, persecution and martyrdom?
11. Should Christians accept persecution or actively defend themselves against it?
12. Is there a difference between the martyrdom of the individual and the genocide of a community?
13. Is there an intrinsic relationship between Christianity and democracy? Where does Christianity stand with respect to political systems (democracy/dictatorship)?
14. How does the theology of suffering, persecution and martyrdom relate to the theology of transformation, especially in the light of eschatology?

(d) Note on the effects of Christian apostasy

It should be noted that apostasy in one part of the Church, or deviation from firm and Scripturally based moral teachings, may cause suffering in other parts of the Church. A case in point is the situation of African churches which are ridiculed by Muslim leaders for the lack of faith commitment by their former mother-churches in the West, as well as for the former mother-churches’ deviations from biblical doctrine and for the new positions taken by some of them on issues such as homosexuality.

Courtesy: Occasional Paper The Persecuted Church: https://lausanne.org/occasional-paper/persecuted-church-lop-32?gad_source=1&gad_campaignid=20430863512&gbraid=0AAAAADgrln2P1SJqbJm9DRc_TDEVcs57z&gclid=CjwKCAiA86_JBhAIEiwA4i9Ju5vFzpK895c6pCNhUkw8CkrVE7jIG23nujpj8Sk3_NWBO9Up8AvzDhoCcQcQAvD_BwE#towards-a-theology-of-persecution