Being On The Christian End of Persecution: A Response to Megan Basham's Townhall Column

Townhall.com columnist Megan Basham wrote yesterday that she is finding it difficult to be as indignant about this year’s ACLU war on Christmas because compared to violence faced by Christians worldwide, specifically in India, the ACLU’s efforts are “more like a nuisance than persecution.” Basham’s column is eloquent and makes many astute observations. Clearly she wrote it with the best of intentions, notably to draw attention to the plight of Christians in India who are driven from their homes and churches, tortured, and even killed for their beliefs when they refuse to convert to the dominant faith of their country. She cited numerous horrific examples of violence and persecution against Christians in India as documented by Gospel for Asia (GFA), and then offered the following thought-provoking personal statement:

Of course, I am annoyed when I hear that liberal atheists are once again protesting a courthouse crèche—but I likely would be more annoyed to be on the Christian end of any of the above incidents.

Certainly no sane person hopes to be driven from home, stoned, mutilated, burned alive, or to suffer any of the horrific assaults described in Basham’s column. Yet Basham’s application of persecutory relativism does a disservice to both the suffering Christians she clearly hopes to help and to American Christians fighting tenaciously to preserve the right to say “Merry Christmas.”

While Basham clearly asserts she would not want to “be on the Christian end” of any of the violent incidents described in her column, the reality for Christians historically is that suffering persecution and even death has always been a possible result for being true to the faith. Martyrs are revered and in some denominations granted saint status for making the ultimate sacrifice for the cause of Christianity. Why? The reason quite simply is that being threatened with death is a true refiner’s fire, the most severe test of faith a Christian can face. Choosing to suffer death rather than deny the faith or submit to forced conversion demonstrates the depth and sincerity of a Christian’s love for and belief in Christ. To deny one’s faith, or even temporarily to depart from it, can cause suffering and pain more soul-wrenching than physical death.

To be “on the Christian end” of violent persecution, though physically painful, can polish character and soul in ways no other test can duplicate. Likewise, witnessing suffering can prick consciences in ways no other method can approach. The images of the 1961 Freedom Riders facing mobs, beatings, and frightening intimidation, and similar images of civil rights marchers being assaulted by dogs and fire hoses stir feelings of outrage tempered by admiration for those who suffered for a greater cause. Though a different way might have been less painful, those who suffered considered it an honor to stand firm in the face of persecution.

In many ways, India’s persecuted Christians are in a better position than their American counterparts. As Basham rightly notes, India’s Christians have been relegated to the poor classes of society, precisely the class of people who best received the Jesus’s teachings in Jerusalem. Among the poor are often found the most humble and receptive elements of society. American Christians have long suffered from an excess of material wealth, and such prosperity breeds apathy toward religion, or if not apathy, only partial observance of Christian values. How else does one explain the American Christian abandonment of the commandment to keep the Sabbath Day holy? How do shopping, dining out, boating, youth sports leagues, and attending sporting events honor the Sabbath? Notably, all these activities require prosperity. This willingness to obey only those religious tenets that are convenient pales in comparison to the courageous Christianity exemplified by those Basham describes. Although they may suffer for it, India’s Christians are certainly living closer to the Christian ideal than America’s Christians. Perhaps diligently living one’s faith is a greater challenge than dying for it.

As the ACLU subtly undermines religious faith by taking small but persistent steps toward eliminating religious expression from public life, more and more American Christians do what Megan Basham, albeit inadvertently, did: look at extreme examples of persecution around the world and succumb to the whisperings of relativism. To declare that since the ACLU is not killing Christians its activities are a mere nuisance underestimates the eroding effect the secular war on Christianity is having in America.

In India the Christians are persecuted because they continue to meet together to worship, facing assaults and death in their desire to practice their religion. American Christians cower in the corner when the dreaded word “lawsuit” comes from the lips of an ACLU attorney. India’s Christians are assaulted for teaching from the bible in their schools. American Christians stop teaching that Christianity was important in the founding of the nation and no longer offer prayers at schools and public events because they are intimidated by lawyers. India’s Christians are removed from their homes rather than deny their new faith. American Christians meekly turn the other cheek when city councils vote to remove crosses, crèches, and the Ten Commandments from public view. Who then is better off, one who suffers for Christianity’s sake, or one who avoids the suffering by shrinking from his/her Christianity?

Basham, in making an admirable plea to readers to support and pray for India’s Christians, concludes, “The day may come where the ACLU has its way and our faith is officially declared an affront to the state, but that day has not yet arrived.” Unfortunately, that day is closer than Basham may realize.

ACLU assaults on Christianity in America, though different in form, are no less insidious or fearsome than those faced by India’s Christians. The physical persecutions faced in India bring focus and a dependence on Divine assistance to face those trials with courage in the face of death. The legal and social persecutions faced in America should generate the same determination not to deny the faith or be intimidated by legions of lawsuit-wielding lawyers.

ACLU Townhall GFA India Christianity Megan Basham religious persecution war on Christmas