Easter Sunday Terrorism In Sri Lanka Kills Local Christians And Foreigners

The result of the bomb explosion inside
St. Sebastian's Church in Negombo, north of Colombo 

Photo courtesy: Getty images via nhpr.org/

A wave of coordinated terrorist bomb attacks in Sri Lanka on April 21, Easter Sunday, killed 290 people with another 500 injured. Most of the dead were local Sri Lankans, and among the foreigners, mostly tourists, 39 were killed, with some still missing. 

Law enforcement authorities arrested 24 Sri Lankans. National Thowheed Jamath, a local Islamic group with connection with international radical Islamic terrorist organizations is believed to be behind the attacks.  

According to Sri Lanka military spokesman, six suicide bombers caused these explosions in Zion Church in Batticaloa, St. Sebastian's Church in Negombo, and St. Anthony's Shrine in Colombo. Other attacks were in the hotels: The Kingsbury Hotel, Shangri-La Hotel, Cinnamon Grand Hotel of Colombo and a hotel in Dehiwala Zoological Garden area.  Another attack was in Mahawila Gardens housing complex. 

Sri Lanka has a population of 21 million -- of whom, 70% are Theravada Buddhists, 13% Hindus, 10% Muslims, and 7% Christians. 

Pope Francis decried the attacks on innocent victims and offered his prayers and sympathy. 

It is noteworthy that the U.S. and India had warned Sri Lanka of the possible terrorist attacks on its soil in early April but the Sri Lankan government did not take the warning seriously. The U.S. embassy in Bangladesh, on April 9, warned U.S. citizens to take precaution in their movements in Bangladesh, too, for possible terrorist attacks. 

• What We Know About the Easter Terrorist Attacks in Sri Lanka (April 2019)
• Police Warned That Sri Lanka Churches Were Bombing Targets (April 21, 2019)
• Authorities warned on April 4 of potential attacks, Sri Lankan minister says -- as it happened (April 22, 2019)
• Terror attacks in Sri Lanka kill more than 200 people (April 21, 2019)
• Number of foreign casualties in yesterday's explosions rises to 30; 17 hospitalised (April 22, 2019)
• Death toll from Easter Sunday terror attacks in Sri Lanka nears 300 (April 22, 2019)
• 'Easter massacre': How the world reacted to Sri Lanka terror attacks (April 22, 2019)
• Sri Lanka bombings: eight arrests after eight explosions kill 207, injure hundreds in bloody Easter Sunday attacks (April 22, 2019)
• Explosive device disposed at Kochchikade (April 22, 2019)
• Sri Lanka Terrorism Has Hallmarks of Previous Attacks (April 21, 2019)
• The Sri Lanka terror attacks and their global implications (April 22, 2019)
• World Leaders React to Sri Lankan Explosions (April 21, 2019)
• U.S. bishops decry terrorist bombings of Sri Lanka churches, hotels (April 22, 2019)
• Sri Lanka bombings -- a timeline and visual guide (April 22, 2019)
• Sri Lanka bombings: Islamic State claims responsibility for attacks (April  23, 2019)
• Sri Lanka Bombings Live Updates: ISIS Claims Responsibility for Attacks (April 23, 2019)
• Sheikh Selim's grandson among dead in Sri Lanka [Bangladesh Awami League leader Sheikh Fazlul Karim Selim's grandson Zayan Chowdhury, aged 8 years, killed] (April 22, 2019)
• 2 Muslim brothers were Sri Lanka hotel suicide bombers: sources (April 23, 2019)

Italian PIME Missionary Priest Receives Bullet Wounds from ISIS Assailants in Bangladesh

Father Piero Parolari, PIME, after initial surgery in Dinajpur, being placed in the helicopter for flying him to Dhaka for further treatment 

Photo courtesy: asianews.it/

Several years ago Father Piero Parolari, PIME, is being greeted by school children in a parish in Bangladesh

Photo courtesy: resegoneonline.it/

Three gunmen on a motorcycle shot at Father Piero Parolari, 64, a PIME (Pontifical Institute for Foreign Missions) missionary bicycling his way to his work at St. Vincent Hospital in Dinajpur, and wounded him seriously on November 18. Initially the identity of the assailants was not known, but later the Islamic State claimed responsibility for the shooting.

Father Parolari, a missionary and a medical doctor, has been working among the poor in Bangladesh since 1985.

With gun-shot wounds on his neck, the priest underwent a surgery in Dinajpur Medical College Hospital and later he was transferred by helicopter to the Combined Military Hospital in Dhaka further treatment.

Christians, Muslims, and Hindus staged several protest gatherings in different parts of Bangladesh condemning the attack and asked the Government for seeking out the culprits and making them to face justice. 

The UCANews reports, "Over the past two weeks, at least seven Protestants have received death threats in the form of text messages. It comes after violent attacks on a Catholic priest and a Protestant minister. Christian leaders say the attacks and death threats are interlinked."

The Italian PIME missionaries have been working in the north and north-west region of Bangladesh for more than 150 years. During the Bangladesh War of Independence in 1971, they gave shelter and food to many Muslim, Hindu, Christian and other internal refugees in their mission and school compounds, and after independence, they did massive relief and rehabilitation work among returning Bangladeshi refugees from camps in India. 

For more details on the attack on Father Parolari, please read the following:

• PIME missionary targeted in Dinajpur gun attack (asianews.it)
• Italian priest shot in northern Bangladesh (ucanews.com)
• Itlian priest attacked in Bangladesh, in critical condition (Vatican Radio)
• Italian priest shot in Bangladesh by gunmen (The Guardian, U.K.) 
• Italian priest Piero Parolari attacked in Bangladesh (BBC, U.K.)
• Gunmen on motorbike shoot Italian priest in latest attack on foreigners in Bangladesh (japantimes.com)
• Italian priest shot in Bangladesh (bdnews24.com)
• ISIS claims responsibility for shooting Italian priest in Bangladesh (ibtimes.com.au)
• Islamic State claims responsibility for shooting priest (ucanews.com)
• ISIS claims attack on Italian priest in Bangladesh (The Times of India)
• Islamic State Claims Attack on Italian priest in Bangladesh (ndtv.com) 
• IS claims attack on Italian priest in Bangladesh (www.news.va)
• Bangladeshi Christians, Muslims and Hindus demand justice for Fr. Parolari (asianews.it) 
• Bangladesh Christians protest against attacks on priests (ucanews.com) 
• A dozen priests get death threat (The Daily Star, Dhaka)
• Priests under threat (Editorial of The Daily Star, Dhaka)
• Christians feeling insecure after attacks on priests (The Daily Star, Dhaka) 
• Christians concerned about safety (Dhaka Tribune, Dhaka)
• Killings, Death Threats Feed Climate of Fear in Bangladesh (voanews.com)
• 10 priests get death threat in Rangpur (Dhaka Tribune, Dhaka)
• 19 noted personalities receive death threat (Dhaka Tribune, Dhaka)
• Two more priests of a church in Khulna receive death threat (bdnews24.com, Dhaka) 
• Three seriously hurt after Catholic family attacked in Dhaka home (ucanews.com)
• Arrest attackers immediately -- Demands Hindu Buddhist Christian Unity Council (The Daily Star, Dhaka) 
• Dr. Mizan finds link between war crimes trial and recent incidents (in Bangladesh) (unb.com.bd) 

(Updated on December 11, 2015)

Some Muslims Attack Boldipukur Catholic Rectory, Convent and Nuns in Boldipukur, Bangladesh

The map showing Catholic dioceses in Bangladesh as of 2011

Map Courtesy: The Catholic Directory of Bangladesh, 2011

 (Click on the map above to see an enlarged version)

More than 50 armed Muslims of the locality, on July 6, broke into the Boldipukur Catholic Church rectory and convent and looted some materials and beat and molested some PIME Sisters (nuns), reports the Catholic News Agency (CNA). 

Bishop Seabasstian Tudu, an aboriginal bishop of the Diocese of Dinajpur (located in the north-west of Bangladesh) overseeing 14 parishes including Boldipukur, told the Aid to the Church in Need, an international Catholic charity, "The attack was massive and lasted about an hour and a half. The attackers brutally beat the nuns... the convent was seriously devastated. Only when the police arrived did the attackers leave the mission."

The Sisters are now in Dhaka, the capital of Bangladesh, for psychological and medical care.

"The attack is obviously a targeted and planned attempt at intimidation. Nuns and priests are being attacked because they stand up for the disadvantaged and minorities," the bishop said. "The most recent attack is clearly a targeted response to Catholics' commitment to the country's poorest people," he added.

The Asianews reports that the attack started at 2:00 a.m. and lasted for an hour and a half. The intruders tied the hands and legs of two night watchmen and gagged them before breaking down the door of the assistant pastor Father Anselmo Marandy who was asleep. They looted some items and then attacked the convent inside the church compound. 

The raiders were demanding the land documents that aboriginal parishoners deposit with reliable persons for safekeeping. Some non-Christian people with ill motive are always on the lookout  for ways to deprive aboriginals of their land and grab them. 

Nirmal Rozario, General Secretary of the Bangladesh Christian Association, based in Dhaka, demanded exemplary punishment for the culprits. 

So far, the police arrested 12 Muslims for this attack.

For further details, you may visit the following:

• Women Religious attacked in Bangladesh
• Convent attacked, nuns molested in Bangladesh, 12 Muslims arrested
• 12 Muslims arrested from group that attacked the church in Boldipukur

In the past, there were other attacks and threats on churches, convents and Christians in Bangladesh. For details, you may click on the following:

• Boldipukur: a 500-strong mob of Muslim extremists attack Catholic Church (Rangpur District, in March, 2010)
• Presssure on Catholic family to rob them of house and property (in Dhaka,in October, 2009)
• Bangladesh: Muslims threaten Catholic women of Dewtola village (Dhaka District, in August, 2009)
• Bombing in a Church in Bangladesh Kills 10 (Baniarchor Church in Gopalganj District, in June, 2001)
• Mob Attack on Catholic Church and School and Two Protestant Churches in Dhaka (in April, 1998)
• Intolerant Islam on the Rise in Bangladesh: Two Churches in Bangladesh Attacked in 1985 (in Narayanganj) 

Christian Minorities Live in Persecution in Pakistan

Retired Archbishop Lawrence Saldanha of Lahore, Pakistan

Photo courtesy: The Catholic Register (Nov. 20, 2011)

Retired Archbishop Lawrence Saldanha of Lahore, Pakistan, on a recent visit to Toronto, said after the naked murder of Christian minister Shahbaz Bhatti on March 2, 2011, Pakistani Christians are living in fear and their voice is silenced, reports The Catholic Register of Toronto.

Archbishop also mentioned educated Pakistani Christians are abandoning their country to take shelter abroad. Those remaining in the country “are keeping their heads down and their mouths shut,” he said.

“In such a situation, minorities don’t have much place. There’s no tolerance for other religions,” he said. “Either you convert or you leave.”

A number of churches have to post guards and build concrete barriers to prevent attack on them. 

For the full interview of Archbishop Saldanha with The Catholic Register, you may read the following: “Christians live in fear in ‘Talibanized’ Pakistan.”

Regarding Human Rights of Its Minorities, Pakistan is a Failed State

The country is officially called “The Islamic Republic of Pakistan.” It has a population of over 132.35 million, of whom 95% are Muslims and 5% are Christians, Hindus and other minorities. 

It’s tragic but true that Pakistan today is a prime example of infamous “Blasphemy Laws” which have been causing widespread persecution among the minority groups in the name of Islam. The minorities are hostages in the hands of some religious extremists who use the blasphemy laws to settle scores with their rivals or competitors, to take revenge on someone, or to outright grab lands of minorities. 

Many politicians, judges and law enforcement personnel, to keep their positions intact, allow themselves to be used as toys in the hands of the radical Islamists. 

The greatness of a nation is proven by how it treats its own minorities. Pakistan has miserably failed in this respect. An Islamic republic is supposed to follow the real Islam and protect the rights of minorities, but, in reality, Pakistan is failing in this regard.

The western democratic countries, in general, are keeping mum on this matter to receive the support of Pakistan in their fight against terrorism. Their deafening silence is going against the minorities’ rights in Pakistan. 

Punjab Governor Salman Taseer: Another Victim of Pakistan's Blasphemy Laws

Salman Taseer, Governor of Punjab, Pakistan,
shot dead recently by his own guard

Photo courtesy: http://www.allvoices.com/

Among hundreds of victims of the Pakistan's blasphemy laws, a new but important name has been added in the list. On last January 4, Salman Taseer, Governor of Punjab province and a proponent of amendment to blasphemy laws, was shot dead in Islamabad by one of his own elite police bodyguards.

As the governor, after having lunch with one of his friends in a local restaurant, was coming toward his car, the guard shot him at a close range with a submachine gun. He is said to have received 26 bullets in his person and died instantly. After his arrest, the gunman told police that because of the governor's opposition to the existing blasphemy laws, he killed him.

Governor Salman Taseer is a liberal politician and a senior member of the presently ruling Pakistan People's Party (PPP). He was a vocal critic of the Pakistan's infamous blasphemy laws, initiated by the then dictator General Zia-ul-Haq in 1982 and widened its sphere in 1986.

Some consider the death of Salman Taseer as a rise and influence of the radical Islamists out there to silence liberal Muslims. Many of these liberal Muslims appreciated the role played by Mr. Taseer as a lone voice among the voiceless criticizing the present form of the blasphemy laws that are being interpreted and used to fight opponents, Muslims and people of minority communities (Hindus, Ahmadi or Ahmadiyya Muslims, and Christians). These laws are also being used for personal and political reasons by some people of the land-holding class and, in many cases, supported by some police, lawyers and judges. There were also many cases of grabbing lands and other properties from marginalized people who are both Muslims and minority groups. The evil effects of the blasphemy laws are persistently going on since their introduction in the country.

This senseless killing has been condemned all over the world.

Some Muslims Attack Christians Over a Piece of Church Land in Bangladesh

_

A mob of about 500 agitated Muslims physically attacked Catholics of Boldipukur Parish over a piece of land and left 50 aborginal Santal Catholics injured, 10 of them seriously, report CathNewsAsia and Asianews.

On March 20, Saturday, the pre-planned attack came when workers were constructing a wall on the Church compound adjacent to a Muslim high school. Aboriginal onlookers who gathered near the construction site became victims of this attack. Father Leo Desai, the parish priest, said that the attackers used sticks, bricks and knives. Father Silas Kujur, the assistant parish priest, who approached the site, was also injured.

For the last seven years, the land in question, although owned by the church, was claimed by the Muslim high school managing committee. Recently, the court gave a verdict in favour of the church. This enraged the Muslims, who, during Friday prayer gathering on March 19, agitated and gave slogans against Christians. The next day's attack followed this agitation.

Father Leo Desai, with help from a lawer sent by Bishop Moses Costa, CSC, of Dinajpur, filed complaints against the attackers. The police, though initially lethargic in preventing the attack, sprang into action later and looking for 17 Muslims who fled from their village.

Christ the Saviour Catholic Church in Boldipukur of Rangpur District, erected in 1951, has a Catholic population of over 3,500 -- most of whom are aboriginals.

It is noteworthy that another church land dispute with local mosque at Luxmibazar, Dhaka, resulted in Muslim mob attack on the Catholic church and school and two Protestant churches on April 28, 1998. The court in that case also had given verdict in favour of the church.

In the Name of Blasphemy, Pakistani Christians Under Frequent Attack - 18

Some Observations on the
Blasphemy Law Issues in Pakistan (Contd.)

1. If we look carefully, we see that religion was not the main issue where attacks on minorities took place. The issue was centuries-old tension between the haves and have-nots, the rich and the poor, the landowners and the landless, the powerful and the powerless, and the voiceful and the voiceless. It is pure and simple that the rich and powerful at present have been using religion and blasphemy laws to exploit the poor, marginalized and landless in a much more easier fashion than before. When certain politicians and law-enforcement officials -- who are supposed to serve all citizens equally -- play in the hands of these people, the exploitation becomes more horrible, more suffocating. Certain politicians and police officials by supporting these exploiters are enriching themselves at the cost of the exploited.
2. Time and again, incited mobs are attacking, looting and setting fire on properties of minorities. How can 'mobocracy' decide the fate of a minority community? How many other countries have such a mobocracy? It is such a gross injustice by any standard, let alone by any religious standard. If Islam is the religion of peace, this type of mobocracy has no place in Islam.
3. When Muslim fanatics and militants attack minorities, especially Christians publicly in their homes and churches, when they intimidate judges and defense lawyers, the provincial and central government officials act as if they are helpless, as if they are hostages in the hands of the lawless. They express sorrow as an after-event and announce compensation for the victims. This is like placing a balm on the deep wounds instead of treating the causes of the wounds. Keeping silent or arresting only a few people -- who are not the real culprits or masterminds -- is tantamount to opting for injustice, is like taking a stand against the minorities in Pakistan. Governments are there to look after the interests of all their citizens in spite of all odds in front of them. That's why they are elected to their offices. So far, there is no solid and effective preventive measures in safeguarding the minorities in Pakistan.
4. If police personnel can't or don't distinguish between what is blasphemy or what is not, if the judges under duress give in and can't do it either, then what's the use of having the blasphemy laws? Keeping the present blasphemy laws as they stand now, is like saying yes to persecution and repression of the minority communities, who have an equal claim to be Pakistanis along with the Muslims. A real Islamic Republic can't have a set of repressive laws.
5. By accusing persons of religious minority groups of blasphemy against Islam, these fanatic Muslims themselves are engaging in reverse blasphemy by actually making derogatory remarks and slogans against Christianity and founder of Christian religion, desecrating the Bible by tearing its pages or forcibly scattering Bibles on church floors during ransacking of churches and houses of Christians, and crushing crucifixes (crosses), holy pictures and statues and trampling upon them. Reverse blasphemy is also a criminal act covered by the country's civil and criminal laws as well as blasphemy laws. Why then, are the perpetrators of reverse blasphemy not being punished severely?
6. If one seeks blasphemy around, he will find it everywhere. There is no end to it, but it will depend on who interprets it. How far can one go with accusations of blasphemy? If the verses of the Quran -- the Islamic holy book -- is so sacrosanct, if they are so untouchable, why then write these verses on the public signboards and advertisement boards, why print them on leaflets and handouts, why print them in Islamiat studies school textbooks or even a book for distribution? If a person writes quotes of the Quran (Quranic verses) on a newspaper, magazine, handout, signboard and treads on it or tears it or burns it or throws it in the waste-paper bin, will it constitute blasphemy? If it is blasphemy or if the blasphemy is so easy, then blasphemy is happening all over the Muslim world. Does one have any idea of what actually happens in printing presses and binderies? Initially, after composing a matter (news, article, part of a book), it is given to a proofreader who reads the proof (by marking the mistakes, adding a letter or word with a pen) and send it back to the press. After the corrections are made in the composition, used proofs are thrown away -- some of them are used as fuel for cooking or boiling water for tea, some gets thrown up in the waste-paper bins for sale to the street hawkers (who purchase old or used papers by weight). While printing a newspaper, magazine, book and the like, a sheet of printed paper may be discarded because of a mistake, misprint, wrong or too much ink, and other reasons. These discarded sheets, containing Quranic verses, may be used for sitting, sleeping and other purposes. When printed sheets sent to the bindery, they are kept in stacks. Some may stand on them to reach for something kept on the upper shelf, some may sleep on them when tired or for temporary sleep at night. Imperfectly printed sheets are also discarded there. In the advertisement signboard writing shops, similar things happen. The Islamiat studies book for school children have every likelihood of getting "desecrated" by students -- by tearing of its pages, selling the used book to street hawkers, using old book pages for distribution of sweets or other foodstuff sold by street vendors or making paper bags for shopkeepers. The same thing may happen with old copies or loose sheets of the Quran, especially in a country where most of the population is illiterate or half-literate.
7. From the past (between 1986 to 2009) anti-Christian events in Pakistan, it has been observed that there is a marked difference between these Muslim religious leaders -- who initiated and participated in the attacks on Christians -- and the Christian religious leaders -- who were actually attacked in their own homes and churches. These Muslim religious leaders suffer from a massive insecurity complex and when they perceive to be attacked by blasphemy, they do not resort to the country's laws for action and justice. They themselves take the law in their own hands, which is totally a crime in itself. They do not wait for the police to take appropriate action on the cases. They incite fellow Muslims to attack Christians in their homes and churches. They place a heavy pressure on the police and judges to mete out severest punishments. There's no room for forgiveness or love for their neighbours. Christian leaders, on the other hand, when actually attacked viciously in their own homes and churches, show much patience, resort to the rule of law and justice, rather than instigating common Christians to attack Muslims or their infrastructures (homes, mosques and shops).
8. If a set of laws (blasphemy laws in their present formulation) make people lawless, if they give incentive for breaking more laws of the country by attacking people and their institutions and properties, how can these laws be Islamic? Aren't these laws negating the teachings of Islam? If Pakistan really wants to have a rule of law, it must abrogate these laws as they stand now for greater good of the country and its people. If really necessary, it should formulate new laws with the provision of severe punishment for filing false blasphemy cases, for inciting people to attack houses and places of worship of the minorities, for looting and burning properties. If certain policemen participate in falsely implicating people in blasphemy without proper investigation and verification, they should also face severe disciplinary action.
9. The blasphemy laws of Pakistan have been promulgated to serve the good cause of Islam -- so that the true Islam is followed and practised. Are these laws, in reality, serving that purpose? Aren't these laws, as they stand now, causing un-Islamic activities (attacking others, ransacking houses and places of worship, looting of valuables, setting fire on properties and grabbing lands illegally) in the name of Islam? How many more people need to get killed, how many more villages and settlements of minorities need to be ransacked and burnt down, how many places of worship need to be desecrated and how many innocent people need to flee their homes and settlements before anything concrete is done to redress the unjust situation arsing out of the present state of blasphemy laws?
10. Pakistan needs to think deeply on the blasphemy law issues and their repercussions: (a) A country that wants all its citizens to grow up responsibly and patriotically and make the country strong, cannot deprive a section of its own population of their basic rights. (b) Today, the minorities may be in insignificant number, but their number will increase in next 10, 20 or 3o years. Such a deprived group of people will not remain passive in their behaviour in the long run. There are plenty of examples in history that such type of deprivation and injustice create fertile grounds for insurgency and revolution. (c) A section of the population (religious fanatics and extremists, landowners and the like) can't hold another section of population hostage at the cost of the greater interest of the country. (d) Hatred breeds more hatred, violence breeds more violence. The world history is full of such examples. (e) Regarding the blasphemy laws, Pakistan needs to take a lesson from the Christian Europe of the Medieval period. At that time, the Catholic Church controlled and influenced the national and private life of people. In the name of religion and in the name of saving the country and Church from blasphemy (at the time, mostly heresy), thousands upon thousands of people were incarcerated, persecuted, tortured and even put to death. Inevitably, revolts in the form of Protestant Reformation Movement, French Revolution and the like happened. The monolithic Catholic Church divided into many Churches. In addition, with increasingly widespread education among the masses of Europe, things began to change for the better. The grip of the Church on the lives of people loosened. After losing everything, the Catholic Church learned its lesson. Pakistan should give more importance to universal education among the masses to break the hold of ignorance, exclusivist attitude, bigotry and hatred. Madrassa education is too narrow in direction in the sense that it gives prominence in teaching religion (Islam) almost at the exclusion of arts, science or commerce subjects. As a result, madrassa students in later life find it difficult to cope with the secular life and issues.
11. Where are the majority of the Muslim Pakistanis and saner section of the society, who are good and want to see real Islam to be preached and practised? Where are they who want to live peaceably with the religious minorities? How long will they let their country earn a bad name in the name of Islam? They have a grave responsibility regarding this matter. When will they put pressure on their government to bring reforms to the present ineffective laws?

Some Quotes to Note

In doing research on this subject, we came across some quotes that are worth noting and reflection. We present them below for our readers.

• "Blasphemy law is used as a weapon to settle personal scores. Many innocent people are killed and incarcerated due to its misuse of blasphemy laws. Similarly, in the cases of blasphemy, the families of the accused are also threatened and they faced harassment and victimization." -- Shahbaz Bhatti (in June, 2006), Chairman of All Pakistan Minorities Alliance, Founder-President of the Christian Liberation Front, and the Executive Director of the Pakistan Council for Human Rights. (At present in 2009, he is the Minorities Affairs Minister of Pakistan in the Prime Minister Asif Ali Zardari's government)
• "The blasphemy laws of Pakistan are a handy tool to silence debate and dissent. They are also used to detain people when the real motivation includes land issues or professional rivalry." -- The Amnesty International (the human rights organization based in the U.K.) that called for the abolition of the blasphemy laws in Pakistan
• "The Christians are the easiest targets in Pakistan because they are poor, they can't raise their voices, they can't fight cases." -- A Pakistani human rights worker, who wants to remain anonymous
• " Not a single murderer who killed anyone for blasphemy has been punished for murder. In fact, such murderers get hero's treatment in police stations. And those police officials who openly honour such murderers have never been tried for their illegal and reprehensible action." -- An Islamabad-based Pakistani human rights activist who also wants to remain anonymous
• "This is not the first time that people have been falsely accused of blasphemy. Discriminatory blasphemy laws are being used against Christians on one pretext or the other -- personal enmity, vested interests or bias without a semblance of truth in the allegations." --Bishop Max John Rodrigues (of the Catholic Diocese of Hyderabad, Sindh Province, while speaking of the recent attacks on Christian villages of Korian and Gojra
• "Religion is a personal matter. Every person has a right to observe his religious doctrine or teachings. Nobody has the right to persecute another in the name of religion." --Allama Mohammad Abbas Komeli (a Muslim cleric attending an iftar (breaking of fast) programme organized by Catholic and Protestant Churches at St. Thomas Cathedral in Hyderabad on August 29, 2009 where representatives of major religions were present

(The End)

In the Name of Blasphemy, Pakistani Christians Under Frequent Attack - 17

Some Observations on
the Blasphemy Law Issues in Pakistan

Some news headlines on attacks on Christians in Pakistan
Layout © Joachim Romeo D'Costa (Sept., 2009)

If we carefully review the blasphemy law situation and reflect on the blasphemy cases against Christians and other minorities in Pakistan, what do we see?

1. The initial blasphemy laws were promulgated by the British in undivided India in 1927. Pakistan President Zia-ul-Haq in 1986 added several sections in the Pakistan Penal Code. Later there were some amendments added to make the blasphemy laws of Pakistan the most severe in the world. From 1927 to 1986, there were only seven recorded blasphemy cases in the region that now constitutes Pakistan. After 1986 until 2005, about 4,000 blasphemy cases have been filed.Minorities, including Christians, living in Muslim majority countries know well the consequences of a wrong move regarding the Quran and Prophet Mohammad. No minority person in his or her right mind would dare do anything that would bring in devastating ire and retribution from the majority community and jeopardize one's own life and security. So blasphemy by a minority would be the rarest thing in the world. Moreover, is it believable at all that minorities, especially Christians in Pakistan, would be in the sudden suicidal march in the field of blasphemy when they had been living in quite harmony with their Muslim neighbours in last several hundred years? The present overproduction of of blasphemy cases in Pakistan point to a greater malady in that region. A person with a common sense understands that there is something wrong with these so-called blasphemy cases.
2. If we view the issues from different angles of the blasphemy cases, we see the following: a) Governments: The Provincial Governments are the first ones that are supposed to deal with the blasphemy issues and cases. These governments proved time and again that they had failed to prevent wrongful blasphemy cases and marauding attacks on religious minority villages and settlements as well as their places of worship. Officials of these governments always rush to the devastated areas only after the event and express their sympathy and grant compensation to the victims and relatives of the dead. Neither these governments took appropriate measures for arresting ring-leaders of the mayhem nor the inciters of riots. The Central or Federal Government, on the other hand, failed to stop the abuses of the blasphemy laws. It has been giving a deaf ear to the cry of the religious minority communities for abrogating these infamous laws or reforming the laws in such a way that blasphemy cases are taken by authorized government officials after thorough scrutiny and investigation and provisions are made to severely punish the accusers who file blasphemy cases by making false accusations. b) Fanatic and Extremist Groups: It is extremely sad that they are able to publicly (over the microphones of mosques) incite fellow gullible Muslims to attack minorities in their villages, settlements an places of worship. These groups also recruit the local imams (prayer leaders in mosques) and madrassa (Islamic religious school) students in their evil deed which is contrary to the real Islam. In most instances, these imams, extremist groups and their leaders get away from any prosecution. c) Law-Enforcement Personnel: Some of these people are ready to violate the country's laws to side with the unreasonable and lawless religious fanatics for personal gains. This type of behaviour is un-Islamic because instead of bringing about justice, instead of helping the vulnerable, they side with the rich and powerful who use unlawful means to reach their objectives. d) Judges: Some of the judges give in to the pressure and intimidation of the fanatics and give wrong judgment against innocent people of the minority communities. They, thereby, act against Islamic principles and teachings. Being in authority position, if they perform their duty under duress, they can't do justice to the blasphemy cases. The government has the duty to give proper protection to the judges and punish anyone who threaten them to give wrongful judgment. e) Religious Minority Groups: Religious Minorities in Pakistan consist of Christians, Hindus, Buddhists and Ahmedis (Qadianis). Besides the Ahmedis, other minority groups belong to the lowest stratum of the society. Financially and socially they are in most vulnerable position. After the blasphemy laws of 1986, these minorities are being hunted down by some of the Muslim rich and powerful in the name of blasphemy. The vision of Mohammad Ali Jinnah, the founder of Pakistan, is being trampled upon in the name of blasphemy laws. In a speech to the Pakistan Constituent Assembly on August 11, 1947, he had said: "You are free; you are free to go to your temples, you are free to go to your mosques or to any other place or worship in this State of Pakistan. You may belong to any religion or caste or creed that has nothing to do with the business of the State" (http://www.pakistani.org/pakistan/legislation/constituent_address_11aug1947.html/).
3. Mosques are prayer houses of the Muslims. These are sacred places. These places are supposed to be used for praying to Allah (God), for hearing enlightening sermons on bettering one's religious, moral and ethical life and living peacefully with others who are not Muslims. But, in reality, we see that certain mosques have become a vehicle for preaching hatred, for taking revenge on others, and for inciting simple and gullible Muslims to murder kaffirs (infidels, i.e. non-Muslims), to ransack their houses and places of worship, to loot household items and to grab lands illegally. All these un-Islamic activities -- condemned by the Quran and Sunnah (tradition of Prophet Mohammad) -- are being done in the name of protecting Islam. In short, certain mosques are being used to violate Pakistan's civil and criminal laws in broad daylight.
4. Madrassa is an Islamic school which is supposed to teach and help youngsters practise real Islam. They are supposed to behave with others showing proper respect following Islamic principles. Some madrassa students are regularly being used and abused. They are being instigated to participate in hate speech, rampaging houses and places of worship of the minorities, looting valuables and setting fire on properties, and in certain cases, even in murdering others. If these young people can do these in their primes, what will they do in their later ages? What will they teach their children in future?
5. If the law-breaking ceremonies (by way of filing wrongful blasphemy cases with the help of some of policemen, by lying and inciting people by falsely claiming blasphemy, by attacking people, homes and prayer houses, and by participating in arson) continue unabated, they become a habit. In future, these very people will do the same with other Muslims and the Government. So, instead of practising real Islam -- that asks for tolerance, peace and equality of all -- they will turn into a bunch of rowdies, anarchists and habitual lawbreakers. This situation is never a healthy one for progress and prosperity of a country.
6. The preaching, teaching and defending of Islam are being hijacked by certain groups that use Islam for their own political, economic and social gains and interests. They want to be the guardians of Islam by violence, intimidation and other illegal means.
7. Pakistan is officially called the Islamic Republic of Pakistan, where 96% people are Muslims. In this type of republic, Islamic laws and principles are supposed to be followed by Muslims in all spheres of their life. Real Islam is supposed to be taught, propagated and observed. In this type of country, minority communities are also supposed to be protected and given proper security. "Islamic Republic" is not supposed to be only a slogan, but a reality in life.

(Continued)

In the Name of Blasphemy, Pakistani Christians Under Frequent Attack - 16

Bishop John Joseph (1932 - 1998):
A Human Rights Martyr of Pakistan (Contd.)

Bishop John Joseph of Faisalabad, Pakistan, before his death
Photo Courtesy: http://www.ucanews.com/

Why Is He Called a 'Martyr'?

Although the Catholic Church does not condone suicide, yet common Catholics and other Christians in Pakistan call the late Bishop John Joseph a 'martyr.'

Father Bonnie Mendes, a close associate of the bishop in Faisalabad, said that his death is never described as a "suicide" -- an act condemned by the Catholic Church -- but as a "sacrifice on behalf of his people." He also said: "The very night he made his sacrifice, people sent out messages, first in the city of Sahiwal, later by telephones all over the country. At once there were demonstrations, processions, rallies and the unanimous slogan, 'Bishop John Joseph the martyr.' For the people, he is no less than that."

Bishop John Joseph can be called a martyr, because:

• Common people, especially Christians, know how much he loved them, empathized with them and cared for their welfare. They know how sincere he was in trying to help them in most difficult and adverse situations.
• He sacrificed his life to save more lives in future.
• His suicidal death was not a self-defeating one, but one to defeat a greater force of evil so that greater good comes for the minority communities in Pakistan.
• Like Jesus Christ, he took upon himself the pains and sufferings of the people and sacrificed his life for their deliverance.
• Like Moses of the Old Testament of the Bible, he tried his best to liberate his people from the oppression of the modern pharaohs (persecutors and usurpers).
• Like Jesus he spoke and fought for the human rights. He became a voice of the voiceless people.
• He only chose this method of dying only when all the avenues were exhausted, only when the minorities -- including Christians -- were being persecuted in greater numbers in the name of blasphemy laws.
• He chose to die like a martyr to make a dent on the juggernaut -- the selfish and self-serving system of governing in Pakistan.
• People consider him having heroic virtues, like: a) tremendous love for his people; b) sacrificial leadership; c) integrity in his words and deeds; d) courage to face injustices; e) hard work for the development of the poor and marginalized; f) patriotism; g) loyalty to the Gospel values, and h) approachability.

An Awami (People's) Bishop

Common people called Bishop John Joseph an awami bishop -- people's bishop. They gave him this dear epithet because they felt very close to him. He was a person who could be counted upon at their emergencies and sufferings.

Bishop John Joseph was quick to stand by their side -- listening to them, providing them encouragement, hope and support. He was the true neighbour described in the Gospel of the Bible.

Bishop John Joseph kept every Monday and Tuesday designated for meeting his people, who were mostly poor asnd marginalized. Christians from town slums and villages would be allowed to meet him on these days without making any pre-appointment and unload their pains and voice their grievances against their unjust employers, landlords and government officials who were to serve the people.

He mediated disputes and helped them with financial assistance in different ways. He also helped them get their relatives released from jails or make appeals to higher courts to reconsider the unjust blasphemy cases. (pp. 163-174 of The Christians of Pakistan: The Passion of Bishop John Joseph by Linda S. Walbridge (London: RouteledgeCurzon, 2003).

Not Without a Controversy

Bishop John Joseph was not without a controversy -- nepotism, giving more time and money to the poor and marginalized than others and the like. Whereas most other Bishops and many priests in Pakistan were, as typical, of pietistic, patronizing and hands-off type, Bishop John Joseph was of participatory and "go-getter" type. He was an "activist bishop", no doubt -- participating in protest demonstration, rally and hunger strike side by side with the common people. If he is measured in totality, his strengths are more weighty than his weaknesses.

Why Was He an "Activist Bishop"?

Bishop John Joseph was in Rome doing doctoral studies in theology when the Second Vatican Council (1963-1965) was going on. He was greatly influenced by both the Second Vatican Council and the ongoing "Liberation Theology" of Latin America. The Vatican Council opened the windows of the Catholic Church to make it a real Church with participation of common people in different aspects of its life. As a result, the bishops and priests, leaving their former aloofness and "arrogant attitude", tried to become more humble, participatory and accessible. The Church wanted to be the Church of the People of God.

The "liberation theology", on the other hand, was a movement in the Catholic Church, especially in Latin America, partly inspired by the Second Vatican Council and the 1967 papal encyclical Populorum Progressio (of Pope Paul VI). Father Gustavo Gutierrez of Peru, Father Leonardo Boff of Brazil, and Father Juan Luis Segundo of Uruguay were the leading exponents of this theology, which received encouragement from the Latin American Bishops -- especially, in resolutions adopted at 1968 Bishops' Conference of Latin America in Medellin, Columbia.

According to this theology, the Gospel of Christ demands that the church concentrate its efforts on socio-economic justice -- that is, liberating people from poverty and oppression. Others in the Catholic Church objected to this theology that also used some Marxist ideas, supported for revolutionary movements and criticized traditional Church institutions.

What Others Say of Bishop John Joseph

On the eighth anniversary of the death in 2006, Bishop Andrew Francis of the Catholic Diocese of Multan described Bishop John Joseph as "perennial voice of ecumenical and inter-faith dialogue," who "preached the words of the Gospel with all his life." He also said that Bishop John lived "according to the words of Mahatma Gandhi: 'We must be the change, we wish to be in the world.'"

On May 6, 2006, at the seminar "Bishop John Joseph and Protection of Religious Minorities", Bishop Joseph Coutts of Faisalabad said that Bishop John Joseph was known as a "Bishop of the downtrodden and had served the people of God till his death." Mr. Peter Joseph at the same seminar said: "Bishop John Joseph rose above and fought against the discriminations based on belief, gender and territories." Mr. Cecil Chaudhary said: "Bishop John was not the only Bishop of Christian community, but a Bishop of whole Pakistan and had been struggling for a peaceful and non-discriminated society. The movement of struggle for equal rights would continue." Joel Amir Sahotra said: "Bishop John was a religious as well as leader. He motivated the youth to come in the forefront and led the community and would always be remembered in all struggles against the injustices." Yousaf Pirandita said: "Bishop John laid down his life so that others may live in peace."

The http://www.ahrchk.net termed Bishop John Joseph as the "Qui Yuan of South Asia." "Qui Yuan, who was living in China in 200 B.C., was a clear-headed person in a very confused country at a difficult time. He knew his people, therefore, he gave advice to the emperor to make things better for the people. The emperor ignored his advice. To stress on the importance of his advice, Qui Yuan drowned himself in a river. His protest drew attention of the people. Similarly, Bishop John Joseph is a modern hero who was a clear-headed person living in a confused country. His country's blindness came from religious fundamentalism where under blasphemy law persons were condemned to death. After protesting against this for a long time, the Bishop realized the depth of the problem, when mobs encouraged by fanatical [Muslim] clerics killed one of his people in front of the court. As short time later, the Bishop promising that he will sacrifice his life to stop this from happening, shot himself to death in front of the same court. His death shocked whole world and Pakistan in particular. Bishop John Joseph represents the great spirit of protest not only for the people of Pakistan but also for South Asia in general. This needs to be celebrated and the cause for which he gave his life needs to be pursued with courage and dedication."

Life-Sketch of Bishop John Joseph

Bishop John Joseph was born on November 15, 1932 at Khushpur of Faisalabad District under the Punjab Province of British India.

He passed his Matriculation Examinations (Grade 10) from St. Thomas High School at Khuspur in 1949. He then passed F.Sc. from the Government College of Faisalabad. After studying in Lahore Seminary, he pursued his philosophical and theological studies at the Christ the King (Major) Seminary in Karachi. He was ordained as the first Punjabi priest on January 18, 1960. In 1964, he received his Ph.D. degree in theology from the Angelicum (the Pontifical University of St. Thomas Aquinas, run by the Dominicans) in Rome. In 1958, he completed his Urdu Fazil studies and in 1969 did his Masters in Urdu from the Government College of Faisalabad. He also played a pioneering role in the modern translation of the Bible as well as Catholic liturgy and prayers in Urdu.

In 1970-1980 he was Professor and Dean of Studies at the Christ the King Seminary, Karachi. On October 24, 1980, he was nominated as the Auxiliary Bishop of Faisalabad. He was consecrated a Bishop on January 9, 1981. On January 24, 1984, he became the bishop of Faisalabad.

He also served as the Chairman of the National Commission for Justice and Peace, National Commission for Christian-Muslim Relations, and Catholic Literature Board.

If you are interested in reading about the dedicated life of Bishop John Joseph, please go to http://books.google.com/ and type in The Christians of Pakistan: The Passion of Bishop John Joseph by Linda S. Walbridge.

Bishop John Joseph Shaheed (Martyr) Trust

To continue the outreach programmes that Bishop John Joseph was personally involved with, Johnson Michael, a Catholic layman and nephew of the late bishop, established Bishop John Joseph Shaheed Trust in 2001 in his honour.

These programmes are in health (to bring medical care to neglected rural areas in the diocese of Faisalabad), in human rights (to continue the fight of Bishop John Joseph against discriminatory laws) and in the promotion of social harmony. Father Shafiq Hadayet, director of Faisalabad diocese's Inter-religious and Ecumenical Commission, told the UCANews that "the trust continues the work of Bishop Joseph had started. The bishop wanted to reach out to those who are unreached."

Sources: http://www.abdaq.com/
http://www.ahrchk.net/
http://www.asianews.it/
http://www.nytimes.com/
http://www.ucanews.com/
http://www.thetablet.co.uk/
http://www.freedom.now.org/
http://www.dailytimes.com.pk/
http://doktorpissoff.tripod.com/
http://www.pakistanchristianpost.com/
http://wondersofpakistan.wordpress.com/
http://christians-in-pakistan.blogspot.com/
http://www.geocities.com/ncjp_pk/bishop1.htm?200913/

(Continued)