Explainer
Creed
Freedom of Belief
4 min read

Why should society care about the persecution of Christians?

Believers revere martyrs, but others are also inspired by sacrifice.

Ryan Gilfeather explores social issues through the lens of philosophy, theology, and history. He is a Research Associate at the Joseph Centre for Dignified Work.

A stone monument within which set, in the shape of a cross are statues of numerous standing praying figures.
Martyrs monument, Nagasaki, Japan.

The story of Christian martyrdom began with the death of St Stephen. On the 26th December 36 AD, Stephen the Deacon proclaimed the Christian faith before the rabbinic court in Jerusalem. His apology enraged the crowd before him. They dragged him outside of the city gates and stoned him until he perished. Looked at from one angle, all we see is chaos, fear and violence. Viewed from another perspective, however, we see remarkable courage and love for God. Stephen’s love for God so consumed his heart and mind, that he preferred to die violently than turn against Him. He became the first Christian martyr, a term which means ‘witness’ in the original Greek, because he would rather testify to his belief in Christ than live. We also use this term because his death says something about the character of God. Those who follow Christ take on his virtues. Stephen’s death showed how he possessed God’s virtues of courage and love more than the average believer.  

More stories of martyrdom emerged from the first three centuries after the death of Christ. A number of sources have told of the harrowing death of the Forty Martyrs of Sebaste. Each presented it differently. Basil of Caesarea recounted how the Roman emperor enacted a law, making it illegal to confess faith in Christ. As an imperial official was posting up the law in a public place and demanding obedience, forty soldiers stood up and declared, ‘I am a Christian.’ The official promised them riches and high office to deny their belief in Christ. But they did not relent. He threatened violence and they remained steadfast. They said that because of their love for God they would readily accept torture on the wheel, by screws, and being burned alive. In response the official exposed them to the cold, where they stood until they froze to death. In this story, these same two perspectives emerge. One reveals violent death at the hands of a state scared of the consequences of people refusing to sacrifice to the pagan gods. The other speaks of people full of love for God, and the courage and integrity to refuse to turn their backs on Him.  

The martyrs show us that the virtues we need so often grow out of suffering and struggle.

Stories about martyrdom punctuated the worshipping life of the Early Church. Each year as the anniversary of a martyr’s death rolled around, crowds would gather at their tombs. Singing hymns, they held a candlelit vigil all night. In the morning the crowds processed into the tomb, where the bishop celebrated the eucharist and gave a speech commemorating their violent deaths. By the fourth century, each region celebrated dozens of different martyr festivals. These were joyful and ecstatic occasions. Early Christians treasured the opportunity to honour the martyr’s memory through commemoration. 

They also invested these stories with great spiritual potential. The martyrs were seen to be guides in the path of holiness. The deaths of St Stephen and the Forty Matyrs of Sebaste revealed how to express one’s love for God: to treasure Him so much in one’s heart, that nothing is worth denying one’s belief and trust in Him. Additionally, early Christian writers began to articulate that these stories also inspire and embolden their audiences to imitate the martyrs. Until the early fourth century, when Christianity became legally tolerated, some Christians faced the choice of denying Christ or death. For these Christians, the stories of the martyrs showed them that the Christian life involved proclaiming their faith and facing death, and crucially it gave them the inner strength to follow it through. After Christianity was made legal, Christians still saw the martyrs as spiritual guides. They revealed how to express courage and love for God in the face of hardship. These stories ignited a fire of zeal to imitate the martyrs in some way.   

They are, I propose, also of great inspiration to those who do not think of themselves as Christians.  The martyrs reveal to us how a love for God generates virtues we prize so greatly in society, namely courage, integrity, and faithfulness. If it were not for love for God, Stephen and the other martyrs would not have chosen to suffer, and they wouldn’t have expressed these precious qualities. In short, they give insight into how Christians understand love for God to be the wellspring for those precious virtues. The martyrs show us that the virtues we need so often grow out of suffering and struggle. In a sense, they reveal the value of suffering for virtue. However, they do not encourage us to suffer for its own sake. Rather, they reveal that the full expression of love for God can so often involve suffering and struggle. When Christians faithfully say yes to this hardship out of love for God, it transforms them into the embodiments of these precious virtues, which perhaps we need more than ever today, in an age where comfort and ease seems the goal of life.

Review
Culture
Film & TV
Freedom of Belief
Politics
4 min read

Anna Politkovskaya took on the Kremlin and she paid the ultimate price

The Russian journalist who became a martyr for truth

Simon is Bishop of Tonbridge in the Diocese of Rochester. He writes regularly round social, cultural and political issues.

A journalist wearing a body armour and a helmet looks defiant
Maxine Peak plays Anna.
Rolling Pictures

While truth recedes as a global public good, a war on journalists is taking shape. In 2024, the Committee to Protect Journalists recorded the highest number of journalists killed since collecting data thirty years ago. A large number of these were killed in Gaza, but there were deaths elsewhere: in Mexico, Syrian, Pakistan, Haiti, Myanmar.  Many more than these at least 124 journalists were physically threatened and abused online; an unknown number have been imprisoned and abused by state authorities, shadowy militias or criminal gangs. 

The illiberal tide is more powerful than the flow of liberal ideas today in the unregulated online market of opinion. A groundswell of distrust in so-called mainstream media has been effortlessly generated by sources with no obligations to impartiality and fewer professional standards round fact checking and evidence gathering. While every news source needs to be assessed for accuracy and fairness, the labelling of journalists as ‘enemies of the people’ by President Trump in his first term strayed into language used by the world’s despots. Territory occupied for many years by Vladimir Putin’s Russia. 

The 2025 film Words of War tells the story of Anna Politkovskaya, reporter for the Russian independent newspaper Novaya Gazeta who rose to fame, and therefore to the attention of the Kremlin, through unvarnished despatches from the first Chechen war that uncovered terrible war crimes. Moscow learned its lesson for the second war in Chechnya by declaring the whole region off limits to reporters. For Politkovskaya, this provided an extra incentive to be there, returning to the country over forty times to document ever more awful crimes of disappearance, rape, and torture. 

‘I witness very grave events and no-one else is reporting on them. I can’t not write about it’, Politkovskaya told the BBC’s Sarah Rainsford when they met. The meeting ended with some blunt Slavic advice: instead of interviewing a journalist about the war in Chechnya, the interviewer should be going there herself.   

Words of War has an unreal quality to it. The actors are English, but the scenes are entirely Russian. It is a reminder of Armando Iannucci’s dark comedy The Death of Stalin and even shares an actor in Jason Isaacs, who swaps General Zhukov’s blunt Yorkshire accent for the more cultured tones of Politkovskaya’s anxious husband, Sasha.  

Politkovskaya was a force of nature, and a devout Christian. She knew the kind of people she was messing with and what they were capable of, but she carried on the same, driven by an implacable will to truth. On flying to cover the appalling school siege at Beslan in 2004 – a scene the film begins with - she became violently ill, almost certainly a targeted poisoning like Alexei Navalny suffered on a plane over Siberia. 

I get intimidating calls, people hovering in my hallway, she observed. There’ve been so many threats, there was a time when my editors decided my life really was in danger.  But I’m used to it.  If the FSB is so opposed to me, it only proves that what I’m doing is effective. 

On October 7, 2006, Anna Politkovskaya was shot dead as she entered her block of flats with a handful of groceries. It was Vladimir Putin’s birthday. Five men were eventually found guilty of organising and carrying out the murder, but the person who ordered the killing was never found out. Speculation round how high the order came from is, in a way, superfluous: this is the nature of Russia’s state in the twenty first century.     

Elena Kostyuchenko is a millennial writer who features in the film as a young Novaya Gazeta intern and was inspired by her contact with Politkovskaya, ensuring a legacy in a younger generation: 

She was the first person I saw when I came to the Novaya Gazeta editorial offices. Tall, radiant, with silver-white hair, flying down the hall. I didn’t recognise her. I was just struck by her beauty. 

Stalin’s alleged mantra: no person, no problem, remains barely deniable Kremlin policy. The late politicians Boris Nemtsov and Alexei Navalny are simply the highest profile of a large cohort of individuals barely known in the west who have opposed Putin with stunning levels of bravery. Caricaturing Russians as corrupt, rapacious and violent – as well as being a lazy trope - is to abuse the names of an untold number who retain their dignity, integrity and agency. 

New histories are written in nations where regimes fall, but whether they tell a truthful story about the past depends on the environment the new authorities allow. The human rights group Memorial began this work in the early post-Soviet era, only to be shut down by Putin’s police officers. Words of War should have been made in Russia by Russians. One day maybe it will be, and Anna Politkovskaya will be seen across Russia for what she is: a martyr for truth.  And not an enemy of the people. 

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