Pope Francis Opens Center’s Conference with Statement on Religious Liberty, Persecution of Christians

Pope Francis opened our conference in Rome last week with a statement on religious liberty and the persecution of Christians. He reflected on the place of religious liberty in Catholic thought and decried religious discrimination across the world, particularly against Christians.

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Pope Francis Greets Conference Participants (News.va)

The Pope’s remarks came at a special audience at the Vatican for participants in the conference, “International Religious Freedom and the Global Clash of Values,” which the Center for Law and Religion co-sponsored with the St. John’s Center for International and Comparative Law and the Department of Law at the Libera Università Maria SS. Assunta. Referring to the Second Vatican Council’s declaration, Dignitatis humanae, the Pope argued that people require religious freedom in order to be fully human:

“Every human is a ‘seeker’ of truth on his origins and destiny,” the Pope said. “In his mind and in his ‘heart,’ questions and thoughts arise that cannot be repressed or stifled, since they emerge from the depths of the person and are a part of the intimate essence of the person. They are religious questions, and religious freedom is necessary for them to manifest themselves fully.”

He called religious freedom “a fundamental right of man.” It is “not simply freedom of thought or private worship,” but “the freedom to live according to ethical principles, both privately and publicly, consequent to the truth one has found.”

“Legal systems, at both national and international level, are therefore required to recognize, guarantee and protect religious freedom, which is a right intrinsically inherent in human nature.”

Religious freedom is also “an indicator of a healthy democracy” and “one of the main sources of the legitimacy of the state,” the Pope continued.

Nowadays, international and domestic law protect religious freedom. Notwithstanding this protection, however, religious discrimination continues. In fact, Pope Francis noted, 1700 years after the Edict of Milan, Christians worldwide suffer disproportionate discrimination and persecution. “The persecution of Christians today is even more virulent than in the first centuries of the Church,” he said, “and there are more Christian martyrs today than in that era.”

We’ll have a fuller discussion of the Pope’s statement when the Vatican releases an official English translation. Meanwhile, here’s a video report on the audience in English.

UPDATE: Revised Conference Agenda– “International Religious Freedom and the Global Clash of Values”

Here is the updated schedule for our upcoming conference, International Religious Freedom and the Global Clash of Values, in Rome, Italy on June 20-21. If you happen to be in Rome, it would be great to have you!

The Center for International and Comparative Law and the Center for Law and Religion at St. John’s School of Law, and the Department of Law at the Libera Università Maria SS. Assunta, are pleased to present an academic conference:

International Religious Freedom and the Global Clash of Values

Taking place in Rome on Friday, June 20, 2014, and Saturday, June 21, 2014, the conference will bring together American and European scholars and policymakers to discuss the place of religious freedom in international law and politics. Speakers will address a variety of perspectives. Proceedings will be in English and Italian with simultaneous translation.

Revised Conference Agenda

Friday, June 20, 2014

1:30 – 2:30 p.m.
Lunch

2:30 – 2:45 p.m.
Welcome

2:45 – 4 p.m.
Keynote Panel
Religious Freedom in International Law, Yesterday and Today
Thomas Farr (Georgetown University)
John Witte, Jr. (Emory University)
Moderator: Marc DeGirolami (St. John’s University)

4:15 – 5:30 p.m.
Panel 1: The Politics of International Religious Freedom
Pasquale Annicchino (European University Institute)
Heiner Bielefeldt (UN Special Rapporteur on Freedom of Religion or Belief)
Hon. Ken Hackett (US Ambassador to the Holy See)
Moderator: Margaret E. McGuinness (St. John’s University)

Saturday, June 21, 2014

8:30 – 9 a.m.
Coffee

9 – 10:15 a.m.
Panel 2: Comparative Perspectives on International Religious Freedom
Francisca Pérez-Madrid (University of Barcelona)
Marco Ventura (Catholic University Leuven and University of Siena)
Roberto Zaccaria (University of Florence)
Moderator: Monica Lugato (LUMSA)

10:15 – 10:30 a.m.
Coffee

10:30 – 11:45 a.m.
Panel 3: Christian and Muslim Perspectives on International Religious Freedom
Abdullahi Ahmed An-Na’im (Emory University)
Olivier Roy (European University Institute)
Nina Shea (Hudson Institute)
Moderator: Mark L. Movsesian (St. John’s University)

Noon – 12:30 p.m.
Conference Conclusions
Giuseppe Dalla Torre
LUMSA

Location
LUMSA, Complesso del Giubileo
via di Porta Castello, 44 – Roma

Registration
Please register to attend the conference by June 9 at: eventi@lumsa.it

More Information
Monica Lugato | LUMSA Department of Law | monicalugato@lumsa.it
Mark L. Movsesian | St. John’s School of Law |Mark.Movsesian@stjohns.edu

Langer, “Religious Offence and Human Rights: The Implications of Defamation of Religions”

In July, Cambridge University Press will publish Religious Offence and Human Rights: The Implications of Defamation of Religions by Lorenz Langer (University of Zurich). The publisher’s description follows.

Should international law be concerned with offence to religions and their followers? Even before the 2005 publication of the Danish Mohammed cartoons, Muslim States have endeavoured to establish some reputational protection for religions on the international level by pushing for recognition of the novel concept of ‘defamation of religions’. This study recounts these efforts as well as the opposition they aroused, particularly by proponents of free speech. It also addresses the more fundamental issue of how religion and international law may relate to each other. Historically, enforcing divine commands has been the primary task of legal systems, and it still is in numerous municipal jurisdictions. By analysing religious restrictions of blasphemy and sacrilege as well as international and national norms on free speech and freedom of religion, Lorenz Langer argues that, on the international level at least, religion does not provide a suitable rationale for legal norms.

O’Halloran, “Religion, Charity and Human Rights”

Next month, Cambridge University Press will publish Religion, Charity and Human Rights by Kerry O’Halloran (Queensland University of Technology).  The Religion, Chairtypublisher’s description follows.

For the first time in 400 years a number of leading common law nations have, fairly simultaneously, embarked on charity law reform leading to an encoding of key definitional matters in charity legislation. This book provides an analysis of international case law developments on the ever growing range of issues now being generated by clashes between human rights, religion and charity law. Kerry O’Halloran identifies and assesses the agenda of ‘moral imperatives’, such as abortion and gay marriage that delineate the legal interface and considers their significance for those with and those without religious belief. By assessing jurisdictional differences in the law relating to religion/human rights/charity the author provides a picture of the evolving ‘culture wars’ that now typify and differentiates societies in western nations including the USA, England and Wales, Ireland, Australia, Canada and New Zealand.

USCIRF is Hiring

The United States Commission on International Religious Freedom is seeking applicants for two staff positions, a Researcher/Policy Analyst for the Middle East and Africa and a Governmental and Media Relations Assistant. For more information, please contact Knox Thames at USCIRF.

Choose Your Victims Well

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Photo from the LA Times

More sad news from Nigeria today. A pair of car bombs in the city of Jos has killed more than 100 people. The bombings took place in a predominantly Christian neighborhood. Authorities believe Boko Haram is responsible.

As everybody now knows, Boko Haram is an Islamist terrorist group, linked with al Qaeda, which seeks to establish an Islamist state in Nigeria. About a month ago, the group kidnapped hundreds of girls from a public school in the city of Chibok. The girls’ whereabouts remain unknown. Boko Haram’s leader has threatened to sell them into slavery.

The kidnapping has become a cause célèbre–as Terry Mattingly writes, an Official News Story. Major papers and cable news outlets have given it extended coverage. A worldwide hashtag campaign, #BringBackOurGirls, features the likes of Michelle Obama, Hillary Clinton, and Angelina Jolie. John McCain thinks the US should send in special forces to rescue the girls, whether or not Nigeria approves. Well, he wants to intervene everywhere. But otherwise sensible commentators, like Peggy Noonan, agree with him.

What Boko Haram has done to the schoolgirls is an atrocity. It’s appropriate to condemn the kidnapping and do what we can to bring the perpetrators to justice, and, most of all, get the girls home. But here’s the thing. Boko Haram has been carrying out atrocities for years. The group has murdered thousands and caused thousands more to flee. It has burned churches with people inside them; it has massacred people in the streets. But until now, the Western media has paid little attention. Why the change?

Here’s a possible explanation: the majority of Boko Haram’s targets and victims have been Christians–according to one estimate, something like 60%. In fact, 60% may understate things. Boko Haram considers schools and places of entertainment “Christian” institutions, so one should see attacks on those places as part of an anti-Christian campaign as well. In fact, although it hasn’t been widely reported, Chibok is a predominantly Christian city, and most of the kidnapped schoolgirls are Christians. That was the point.

It’s sadly very difficult to get the Western media and human-rights activists to focus on the worldwide persecution of Christians. Kidnap schoolgirls, though, and people sit up and pay attention. The War on Women interests us; the War on Christians, not so much. I suppose the moral is, if you’re a terrorist and you want to get the West to notice you, choose victims we care about.

American Christians Issue Call to Action on Behalf of Mideast Christians

Yesterday, more than 200 American Christians issued a statement calling for action on behalf of persecuted Mideast Christians. The statement explains that the rise of Islamist extremism in the region threatens the presence of the Christian community, especially in Egypt, Iraq, and Syria. It details atrocities recently suffered by Mideast Christians and calls for specific actions on the part of the United States government.

Signers of the statement include Cardinal Donald Wuerl, National Association of Evangelicals’ chair Leith Anderson, Presiding Bishop Katharine Jefferts Schori of the Episcopal Church, Secretary General Rev. Dr. Susan Henry-Crowe of the United Methodists, and Armenian Orthodox Archbishop Oshagan Cholayan. Among lay civic leaders, signers include Robert George of Princeton University, Jim Wallis of Sojourners, George Weigel of the Ethics and Public Policy Center, journalist Kirsten Powers, George Marlin, chair of Aid to the Church in Need-USA, and Lynne Hybels of Global Engagement of the Willow Creek Church.

I am honored to be among the statement’s signers. For the full text of the statement, please click here.

Posner on the New 19th Century Regime

Religious freedom is generally considered one of the fundamental “international human rights” that international institutions are enlisted to protect and propound. This is much more Mark’s area of specialty than mine, but lately I’ve been thinking about the state of play in the international community with respect to religious freedom. Mark’s post below on the misperception of Vladimir Putin’s aims and the broader lack of understanding as between WEIRD cultures and those many others with different views is an important reminder that it would be a mistake to assume congruence or convergence in the world at large with respect to those values that we, for various culturally specific reasons, deem fundamental.

It was in the light of these musings that I found Eric Posner’s new post at Foreign Policy–Sorry, America, the New World Order is Dead–a bracing and insightful read. A bit:

The second pillar of the post-Cold War order was recognition of human rights. Under international human rights law, all governments must respect the rights of their citizens. While the number, nature, and scope of those rights are contested — and while many countries that signed onto human rights treaties argued that rights must be interpreted in light of their own religious, traditional, or practical commitments — the new liberal order envisioned a world that abided by the basic terms of liberal democracy. The Soviet Union’s collapse seemed to provide spectacular vindication for this view and to portend its universal acceptance.

Yet the human rights regime has failed as well. It has become increasingly clear that many countries simply disregard their human rights commitments. Russia, for example, has moved toward authoritarianism despite its ratification of universal human rights treaties and its accession to the relatively robust European Convention on Human Rights, which empowers people to bring cases against their governments. China has certainly not liberalized. Most developing countries lack the capacity to implement their human rights commitments, even when their governments and publics support them. Even Western countries violated the spirit of these treaties by taking harsh measures against al Qaeda in the wake of the 9/11 terrorist attacks….

Back in the 1990s, at the height of optimism about international law, academics believed that they had to answer a puzzle. The four pillars of the new international legal system self-evidently embodied a liberal worldview that countries like China and Russia did not subscribe to and that indeed most countries outside the West had traditionally rejected. So what would compel these countries to obey international law? An enormous number of theories were produced, with their accompanying buzzwords: Countries complied with international law because their leaders had internalized the law. Or because they were bound by cooperative networks of judges and bureaucrats from different countries. Or because domestic and international NGOs put pressure on violators. Or because countries had become interdependent. Or simply because it was fair. At the heart of all these theories was the assumption that all countries complied with international law more or less equally.

The most obvious explanation for legal compliance was all but ignored. Countries obeyed international law in the post-Cold War period because the United States and, to a lesser extent, Europe forced them to do so. Part of the explanation, of course, was that with the Soviet Union’s collapse, the liberal order gained significant prestige. But much of the explanation lies in the fact that countries feared that if they did not play by the rules set by the West, they would be deprived of aid, investment, technical cooperation, and opportunities to trade — and, in extreme cases, might be threatened with sanctions and military force.

If this explanation wasn’t clear in the 1990s, it is clear now. As the United States loses power, it has become obvious that no one else will guarantee the peaceful settlement of disputes, enforce human rights, or ensure that international criminals are tried and convicted….

Put another way, the liberal order that was born with the Soviet Union’s collapse rested on a fiction: that all nations were equal and submitted to the same rules because they reflected universal human values. In reality, of course, the rules were Western rules, and they were enforced largely by the United States, which was no one’s equal. Today, the fiction has been exposed, and the world order looks increasingly like the one that reigned during the 19th century. In this order, a small group of “great powers” sets the rules for their relations with each other and interacts under conditions of rough equality. Smaller countries survive by establishing client relationships with the great powers. The great powers compete with each other over these client relationships, but otherwise try to maintain conditions of stability that allow for trade and other forms of cooperation. The major challenge for the great powers is to ensure that competition for clients does not erupt into full-scale war.

USCIRF Issues Annual Report

The US Commission on International Freedom (USCIRF), an independent, bipartisan government advisory body, has issued its annual report for 2014. As it does every year, the report designates countries with bad records on religious freedom. The “countries of particular concern” for 2014 are Burma, China, Egypt, Eritrea, Iran, Iraq, Nigeria, North Korea, Pakistan, Saudi Arabia, Sudan, Syria, Tajikistan, Turkmenistan, Uzbekistan, and Vietnam. In addition, the report names countries with somewhat less bad, but still problematic records, the so-called “Tier 2 countries”: Afghanistan, Azerbaijan, Cuba, India, Indonesia, Kazakhstan, Laos, Malaysia, Russia, and Turkey. Finally, the report names countries and regions that merit watching, including, somewhat surprisingly, Western Europe, which makes the list this year, among other reasons, because of recent bans on religious dress and ritual slaughter.

Among the report’s recommendations is a call for the United States to coordinate its efforts on behalf of international religious freedom with global actors–not only the UN and the OSCE, but also other national governments that now make religious freedom part of their foreign policy. The geopolitics of religious will be the the subject of one of the panels at our upcoming conference on international religious freedom this summer in Rome (watch this space for further details).

The report is pretty long, about 200 pages, but quite worthwhile. For a good summary, check out this piece by the Commission’s Knox Thames and Elizabeth Cassidy.

Quero & Shoji, “Transnational Faiths”

Next month, Ashgate will publish Transnational Faiths: Latin-American Immigrants and Their Religions in Japan by Hugo Córdova Quero (Graduate Transnational FaithsTheological Union) and Rafael Shoji (Pontifical Catholic University).  The publisher’s description follows.

Japan has witnessed the arrival of thousands of immigrants, since the 1990s, from Latin America, especially from Brazil and Peru. Along with immigrants from other parts of the world, they all express the new face of Japan – one of multiculturality and multi-ethnicity. Newcomers are having a strong impact in local faith communities and playing an unexpected role in the development of communities.

This book focuses on the role that faith and religious institutions play in the migrants’ process of settlement and integration. The authors also focus on the impact of immigrants’ religiosity amidst religious groups formerly established in Japan. Religion is an integral aspect of the displacement and settlement process of immigrants in an increasing multi-ethnic, multicultural and pluri-religious contemporary Japan. Religious institutions and their social networks in Japan are becoming the first point of contact among immigrants. This book exposes and explores the often missed connection of the positive role of religion and faith-based communities in facilitating varied integrative ways of belonging for immigrants. The authors highlight the faith experiences of immigrants themselves by bringing their voices through case studies, interviews, and ethnographic research throughout the book to offer an important contribution to the exploration of multiculturalism in Japan.