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Freedom of Belief
3 min read

Always under pressure

Now condemned, the latest incidents of church burning in Pakistan are indicative of a continuing deeper pressure Christian communities face.

Belle is the staff writer at Seen & Unseen and co-host of its Re-enchanting podcast.

A crowd of people inspect fire damaged debris outside a burnt-out church.
The aftermath of a mob attack that burnt-out a church in Jaranwala, Pakistan.
Tearfund.

The pressure is once again rising for the four million Christians living in Pakistan.  

Earlier this month a crowd of thousands angrily descended upon the city of Jaranwala in North-Eastern Punjab, an area with a notably high population of Christian residents. The mob set fire to (at least) four churches, burned Bibles in the streets, vandalised a cemetery, and looted numerous homes believed to be owned by Christian families. Social media and news outlets are brimming with videos of these attacks taking place in broad daylight; people can be heard cheering and chanting as churches are set alight, while police officers seemingly stand by and watch the chaos unfold.  

These attacks were triggered by allegations that two Christians in Jaranwala had set fire to a Qur’an, thus breaking Pakistan’s strict blasphemy laws and insulting Islam. There is little evidence to suggest that this crime was committed by Christians, only that burnt and vandalised pages of the Qur’an were found scattered near this Christian community. Although the allegations therefore remain heavily disputed, the consequences that the Christian community have suffered have been severe.  

Despite this being one of the most destructive incidents in the country’s history, there are thankfully no reports of injuries or fatalities, as it is reported that the Christian residents were forewarned and therefore able to evacuate their homes in time. Nevertheless, the damage done to the community in Jaranwala is profound. Both Christians and Muslims alike have widely and vehemently condemned the violence directed at the Christian community in Pakistan, with Muslim leaders refusing to allow such violence to be carried out in the name of Islam.   

The depths of distress

The Right Reverend Azad Marshall, Bishop of a neighbouring city, has responded, stating that the Christian community throughout Pakistan are ‘traumatised’, ‘deeply pained’ and ‘distressed’. Bishop Azas has therefore called for ‘justice and action’ and an assurance that ‘our (Christian) lives are valuable in our own homeland’. Bishop Azad’s words imply that, perhaps unsurprisingly, the pain and devastation caused to the Christian community is multifaceted.   

The first layer of distress is the most obvious: the practical implications of these attacks continue to face this community and are a source of ongoing distress. Whole families are sleeping on the streets, their homes no longer safe, surrounded by the rubble of their beloved churches and the ash of their burnt Bibles. In response to the mass destruction, over one hundred men who are thought to have been involved in carrying out and/or inciting the riots have been arrested and detained. What’s more, the Pakistani government have handed out $6,800 as compensation to each Christian household affected, this is reported to be over one hundred Christian families in total.  

And yet, the words pouring out from Christians in Pakistan, so often echoing the words of Bishop Azad, speak of another level of pain and distress. This pain is pertaining to the lack of safety and value they experience in their own home as a result of their Christian identity. Such damage is not so easily compensated.  

Continual and extreme persecution

Pakistan is a majority Muslim country, with the four million Christians making up just 1.9 per cent of the population. According to the charity Open Doors, which monitors such incidents and who have placed Pakistan in eighth place on their World Watch List, the persecution that Christians face as a minority people group in the country is both continual and extreme. As well as the one-off incidents, such as the deadly attack of a church in 2017, which killed at least nine individuals, Christians in the country are subject to ‘a silent epidemic of kidnappings, forced marriages and forced conversion of Christian girls and women’.  

The Prime Minister has attempted to quell the deepest fears being vocalised by Pakistani Christians by vowing that his government will work to ensure their safety as a minority group. However, what is being highlighted in Pakistan is how a Christian identity can place on in the epicentre of political tension. We’re reminded once again that religious persecution can, and does, ensure that people feel unsafe and undervalued, unwelcome in their home countries. What is it like to live under the pressure of political extremists stirring up hatred toward you as a result of your beliefs? What must it feel like to feel such a tension in the country you call home? This is a daily reality for not only the 2 million Christians living in Pakistan, but the 360 million Christians who are living in persecution worldwide.  

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Who’d be an MP today?

A vulnerable vocation that we should all consider

Jamie is Vicar of St Michael's Chester Square, London.

MPs sit and stand in a crowded parliament.
The House of Commons sits, and stands.
Houses of Parliament.

Last year, 132 Members of Parliament headed for the exit. Of course, the reasons for this vary, but the unsustainable nature of the role must be factored in. As the Westminster Parliament returns for another session, who on earth would want to be an MP in today's day and age?  

Most starkly, we saw the murders of Jo Cox and Sir David Amess, with the latter writing in 2020 that the fear of attacks "rather spoilt the great British tradition of the people openly meeting their elected politicians". Herein lies much of the issue of being an MP today: accessibility. They might be highly insulated within the Palace of Westminster, but within their phones and outside of those gates they are always available, and always on, with slings and arrows that are verbal and violent. 

The combination of abuse and accessibility is a potent force. It's not limited to the MPs themselves. Dr Ashley Weinberg, an occupational psychologist from the University of Salford, said that 49.5 per cent of MPs' staff suffering from distress was double the level experienced by the general population. Those in vocation-based work need some boundaries as capes don't come with the parliamentary pass.  

And if the exit sign is so alluring, how do we remove barriers to entry? In Why We Get the Wrong Politicians, Isabel Hardman writes that seeking a seat is 'the most expensive and time-consuming job interview on earth'. Only to be met by remuneration that doesn't quite make up for the package deal. Of course, there's the uber-keen. Morgan Jones, writing in The New Statesman, notes 'People who want to be MPs really want to be MPs. They are willing to try and try again: in the footnotes of the careers of many now-prominent politicians, one finds unsuccessful first tilts at parliament.'  

Being adopted, working class, a mum, a carer, and a cancer survivor didn't stop Conservative MP Katherine Fletcher from standing as an MP. In fact, it all contributed to it: 'You stand on a podium and say, "Vote for me please!" To do it properly you have to bring your whole self.' The sense of calling to a vocation comes from a frustration, where she found herself yelling at the TV, intersecting with our core experiences and values. 

Even with five-year terms, there's an inherent reactivity in the daily nature of being an MP. Where is the space to think? To really reflect. In a plaintive but not totally despairing summer article, Andrew Marr, the veteran observer of politics, wrote more broadly about British society: 'What is new and disorientating is that we have so few storytellers to shake us or point a way ahead… This means that we push our anxieties, our frustrated hopes and our confusion even more on to the shoulders of political leaders who are entirely unsuited to bearing the weight.' As we lack imaginative drive, 'The fault is not in our stars but in ourselves.'  

We need everyone from poets to plumbers to make this society work. And there's the question of vocation: where does my gifting and passion meet the needs of our society that solves problems or inspires others to? 

We rightly have high expectations of our leaders, and project our hopes and fears onto their blank canvases. But their canvasses aren't blank. They are crammed with the urgent and important. We can't expect our politicians to do and be everything - and we all need to play our part. Our blame-and-shame culture finds hysterical, theatrical representation at Prime Minister's Questions. Sir Tony Blair said that 'A private secretary would come in and say: "Well, Prime Minister, a grateful nation awaits." I would follow him out feeling as if I was going to my execution.' The agonistic, antagonistic design of the House of Commons, where one side is pitted against the other, has ripples in our society with an increasingly antagonistic public discourse.  

In pointing the finger we have three pointing back at ourselves. As Jesus famously said, 'Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye?' 

Our vote at the ballot box may be our exercise of judgement. But before scathing our members of parliament, it's worth us first asking 'what have I done as a member of the public?' 

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