Organization for Security and Co-operation in Europe, OSCE, Russia, Bulgaria, Romania, Armenia, Moldova

Prepared for the
Commission on Security and Cooperation in Europe
(Organization for Security and Co-operation in Europe, OSCE)

by Rev. Steven L. Snyder

Helsinki Commission--Briefing of September 27, 1995

It would have seemed inconceivable just six years ago that the "Evil Empire" could so quickly disintegrate and out of it emerge so many progressive changes. The former Soviet Union, the world's largest empire, spanning eleven time zones and being so ethnically diverse, has experienced a transformation that has baffled historians and political analysts alike.

Once led by a totalitarian regime whose policies were bent on eliminating religion, Russia and many of the other independent states in the region have now become a field of harvest for nearly every religious group in the world. In Russia alone, during a seventy year period, religious practice was forbidden; the faithful were scorned and severely persecuted; countless numbers were martyred; Christian children denied education; and 90% of all churches destroyed.

Nevertheless, as quickly as these sensational changes occurred, we should exercise great caution not to underestimate the danger of the sudden recurrence of totalitarianism. There are many indicators that should serve as signs for western human rights observers and foreign policy strategists that there is a need to use diligence in pressing OSCE members to raise higher standards in guarantees for religious freedom. The legacy of religious intolerance cannot be eradicated merely by paying tribute to ostensible changes in laws. These new governments will now have to demonstrate their earnestness by not succumbing to pressure groups but instead by demonstrating their willingness to uphold internationally accepted standards of law and justice, assuring irrefutable religious freedom for all.

Needless to say, western governments and private agencies should bear their share of responsibility for the post-communist era problems that exist today. In addition, responsibility must be shared in finding solutions to these problems. In this document we will briefly summarize some of the problems and some of the solutions as they relate to religious freedom in member countries of the OSCE.

ECONOMIC IMPACT ON RELIGIOUS FREEDOM

Despite the immense potential for wealth in Russia, the long-term effects have been carried over from the former command economy, collectivization, market inefficiencies, and a poor work ethic. Moreover, a general attitude of government dependency still lingers. As governments are no longer able to provide for all the needs of the citizenry, the outcome is a general frustration and disillusionment. Therefore, far too many have succumbed to corruption, deemed as necessary for survival. Compounding the problem, some of the old hard-to-die practices of totalitarianism remain, further retarding the advancement of democracy and free-market economies.

A growing number of people within the ranks of the nationalist movement and the Orthodox church vehemently oppose "western style" religious activities. This attitude has become evident in Russia, Bulgaria, Romania, Armenia, Moldova and other OSCE member countries. One of the complaints of the opposition is that the infusion of western currency has helped to create economic disparity, luring many to become involved in religious "cults" in order to obtain access to lucrative financial and material benefits. Admittedly, there have been some problems in this area. Nonetheless, little has been said by the Orthodox hierarchy and nationalist leaders who were among those who had always seemed to manage to maintain a prosperous lifestyle while under Communist rule in comparison to their constituents. These leaders see post-communist emerging religious leaders now prospering as a result of help from enthusiastic Western benefactors. Attitudes between the two groups of leaders only further complicate the religious freedom issue.

Some complaints against western religious organizations are justified, yet others stem from a fear of losing influence and control. Once the doors were open in these countries, an estimated 6,000 church-based agencies have responded to the many apparent needs. They have assisted in the delivery of aid, advancing education, disseminating religious publications, supporting local pastors, evangelizing, providing help to orphans and rendering medical assistance. The majority of these activities are needed and welcomed. Western financial aid, be it from government sponsored programs or from church-based agencies, has no doubt had an overall positive effect on many people in these countries.

However, many nationalists and a good number within the Orthodox hierarchy claim that western religious agencies have been insensitive to cultural differences, having imported their own form of culture. Nonetheless, without adapting some contemporary methods, these countries would surely continue to flounder in a state of deprivation.

All this being said, many of the concerns raised by the nationalists and Orthodox are valid and must be addressed. Such verifiable problems include empire building, misappropriation of funds, denominational competition, and a lack of sensitivity to cultural needs. These matters have only helped to fuel religious intolerance in these countries.

SOLUTION

Inter-agency cooperation among western church-related groups must be emphasized. A forum for these various agencies must be established in order to address the growing economic problems which include: corruption, cultural differences, sensitivity to religious leaders, liaising with government, and making the best use of funds.

EXAMPLES OF RELIGIOUS INTOLERANCE

Much of the growing religious intolerance has arisen out of a lack of understanding between the various denominations. Assuredly, many of the ultra nationalists, some of whom belong to the hierarchy of the Orthodox church, have been heavily influenced by decades of anti-western indoctrination. Some of these problems could have been overcome had western church-related agencies taken the time and concern to develop relationships with Orthodox leaders. Many of these problems are now deeply rooted, but nevertheless attempts should be made to build bridges whenever possible.

Regrettably, whenever governments begin to make laws that either aid or define religious expression, interpretation of these laws causes more problems. Commonly it is the religious minorities who suffer from these laws. Examples can be cited in Russia, Bulgaria, Armenia, Moldova and Romania, as well as other countries. In these cases, the Orthodox majority has the tendency to dominate by using their influence to sway elected officials.

In Russia, for example, conservative Russian Orthodox leaders and ultra nationalists have forged an alliance for the purpose of pressing for legislative action that would impose restrictions on "dangerous cults" and foreign religious workers. The committee that oversees religious matters in the Russian Duma, Parliament's lower house, has appointed the "Committee for the Liaison with the Public and Religious Organizations Commission" to draft by October a revision of the 1990 Law on Freedom of Conscience and Religion. Under a growing pressure to restrict contemporary religious groups, there is concern that new laws could impede religious freedom and further slow down the advancement of democracy. Previously proposed amendments to the law have included prohibitions against "unlawful means of coercion" and activities that harm the "physical and psychological health of citizens." These are dangerous inclusions to the law in that they can be interpreted at will, likely resulting in abuses, especially against minority religious groups. Unfortunately, public opinion in Russia has been influenced a great deal by media reports of violence from religious extremist "cults" around the world, such as in Japan. This has played well into the hands of the Russian Orthodox Patriarchate, who would prefer to make the Orthodox religion the only religion in Russia. Without government guarantees for freedom of religion, there is a risk of hampering all authentic religious expression. However, these guarantees must be respective and all-inclusive for every ethnic and religious minority.

Father Gleb Yakunin, a defrocked Russian Orthodox priest, has served at the forefront of the battle to promote and defend religious freedom. He has been attacked by his own Orthodox colleagues and from ultra nationalists because of his strong stand. The ultra nationalist leader Vladimir Zhirinovsky has vowed to fight to rid Russia of foreign religious influence and has been known to be quite caustic. In a recent Parliamentary debate, an argument arose and Zhirinovsky tore the large cross and chain from around Fr. Yakunin's neck. According to Yakunin, Zhirinovsky has not returned the cross.

In 1992, the Russian Ministry of Education had opened up Russian public education to allow the American evangelical organization CoMission to promote a curriculum on Christian ethics. However, in February 1995, the Ministry of Education reversed its position and suspended the project. Most Russian politicians had approved of the CoMission project, but once again pressure from the Russian Orthodox church had influenced government authorities.

For seventy years the Russian Orthodox church had survived under Soviet rule. Nearly 70% of all Russians, while under Communist rule, still chose to have their babies baptized into the Orthodox church. In order to survive, nearly all the Orthodox leadership acquiesced their spiritual responsibilities to the government. During the communist era, the church remained confined within government defined boundaries.

The majority of those who make up the Russian Orthodox Patriarchate today are those who were selected and trained by the communist regime. The result of this indoctrination is still prevalent in the Orthodox church. This in part accounts for some of the problems that jeopardize religious freedom. While religious minorities suffered in the past under the Soviet government, the same totalitarian attitudes can still be found today among those within the Patriarchate of the Russian Orthodox church. Many Russians resent Orthodox church leaders having compromised. This also explains why many evangelical Protestant groups have been well received among Orthodox believers.

The influence of the Moscow Patriarchate of the Russian Orthodox Church has taken measures to preserve the Orthodox Church as the only "authorized" church. In addition to influencing Parliament, the church has launched a campaign to clean its own house from any hint of Protestant influence. In August 1995, Orthodox priest Rev. Georgi Kochetkov was ordered to vacate his premises at the Sretensky Monastery. He was accused of being "too Protestant" in his activities. His popular courses and training programs are viewed as dangerous to Russian tradition. In his book, The Fields are Ripe, he denounced anti-Semitism within the Orthodox church and criticized the church for its lack of relevancy in meeting the needs of parishioners.

Similar problems exist for evangelical Protestants in the Republic of Armenia. The Armenian Apostolic Church continues to tighten its grip on control of religious activities in Armenia. Despite Armenia having signed international agreements pledging to guarantee religious freedom, the government has been cowed by the influence of the Armenian Apostolic Church. On December 23, 1993, new restrictions and contradictions resulted in the signing of The President Decree on Measures Legalizing Religious Activities in the Republic of Armenia. Armenian law gives special privileges to the Armenian Apostolic Church.

The new decree has defined unrecognized religious groups as negatively "affecting the moral and psychological atmosphere in the Republic" and "fostering a lack of respect toward military service." One report from Armenia claims that four evangelicals are in jail as a result of this decree. Resonant of the Soviet era, evangelical Christians and other religious minorities must submit themselves to the strict scrutiny of the Council for Religious Affairs, which is the government's apparatus for controlling registration of religious organizations.

Another example of religious intolerance can be found in Bulgaria. There has been criticism of Article 133A of Bulgaria's "Law for Persons and the Family." This law, enacted in February 1994, required the registration of religious minority organizations. A number of religious minorities have not been allowed to register, thus labeling them as "illegal" religions. Furthermore, non-Orthodox religions have frequently been targeted by the press and false accusations made against them.

Among other examples of religious intolerance can be those cited by Protestants in Romania. There is no doubt that Romanians have wholeheartedly embraced freedom, after having been greatly persecuted and churches routinely demolished under Ceausescu's tyrannical reign of terror. Churches now flourish and many new church buildings have been erected. A church once in hiding is now clearly visible.

Nonetheless, confronting Protestants today is the growing influence of the Romanian Orthodox church. Once the only church allowed by Ceausescu to operate somewhat freely, the Romanian Orthodox church hierarchy now feels threatened. Evangelical Protestants and even evangelical Orthodox believers (the Lord's Army) have experienced phenomenal growth in their numbers. As a result, they have expressed feeling pressured by the Orthodox church leaders to follow religious policies that are not suitable to them. As one example, Protestants have felt pressured by the government, due to the influence of the Orthodox hierarchy, to use only Orthodox approved educational materials for teaching children on religious matters.

There are some positive indicators as well in Romania that should be emulated. One Protestant organization, Nazarineanul (Nazarene Compassionate Ministries), is demonstrating what can be accomplished when Western aid is put to good use. In 1994, Nazarineanul converted an old building in Bucharest. In this building the group has started a successful business management course, classes in English, and computer classes in order to encourage Romanians to pursue businesses of their own. The organization has also established sports programs for street children, as well as hospitals and orphanages.

Earlier in 1995, there had been talk of having the government pay all clergy a fixed salary. This seemed to be a way to solve disparity in salaries paid clergymen. The aim is to dissuade the clergy from taking "handouts" from Western church agencies. If this action is carried out, it would subject churches to the state and would hamper church-sponsored enterprises, such as that of Nazarineanul.

ETHNIC RELIGIOUS GROUPS

Ethnic religious groups throughout many of the former Soviet republics are finding it more difficult to co-exist with the main- stream religious bodies. Messianic Jews (Jewish converts to Christianity) are coming under more attack than ever from the leadership of the previously "established" religions. Messianic Jews are caught in the middle of the conflict from all sides. They are victims of religious intolerance by nearly every religious group, but it is once again the Orthodox church that has been the hardest on them. Anti-Semitism and intolerance toward non-Orthodox Christians has risen sharply. Hostilities have reportedly increased over the past couple of years against ethnic groups that do not pledge their loyalty to the established Orthodox church. This is evident in particular in countries like Russia, Moldova and Romania.

In Moldova, for example, the break-away Orthodox Christian group Metropolitan Church of Besarabia, who are ethnic Romanian, has charged that local authorities are violating their religious rights. The authorities have failed to grant the church legal status. The Russian Orthodox hierarchy has greatly influenced the Moldovian government. Many Catholics have also complained that they too have encountered difficulties in gaining legal status.

CONCLUSION

Following the demise of communism in Eastern Europe, evangelical churches and missionary agencies are experiencing a growing openness and interest to Protestant Christian faith. At the same time, an increase in the number of converts has aroused distrust and resentment from overly protective Orthodox church leaders in several of these countries. Politicians are caught in the dilemma of having to appease the church hierarchy and the nationalists in order to safeguard their own political careers. At the same time, many are sensitive to the fact that the West, whom they have come to depend upon for monetary support, is watching closely as to how much progress is being made toward establishing western-style democracies and bolstering human rights.

Those who hold the keys to finding solutions to the religious freedom issues are those who shape foreign policy among the Western governments and the leadership of Western religious institutions working in the region.

Western governments can help most by appropriately analyzing and evaluating these religious problems as they pertain to economic and political stability in the region. Monetary and other economically beneficial rewards should be given as progress occurs in the advancement of religious freedom. It stands to reason that religious tensions, if left unchecked, will eventually lead to social unrest and ultimately to political de-stabilization.

Nevertheless, OSCE members should not be encouraged to establish laws on religion that are not clearly applied across the religious spectrum. To recognize one religion above another will be a sure way to create conflict. International religious and human rights agencies should be encouraged to become involved in the process of helping formulate a plan to create realistic proposals for guaranteeing religious freedom for all ethnic and religious minorities, thus ending religious intolerance.

Many Western church-related agencies have no doubt compounded the problems of inter-church strife, causing the respective governments to take unsuitable actions. These agencies should be encouraged to establish a forum comprised of the various religious denominations represented within each of the OSCE countries. Together they could explore ways in which they can work together and make their recommendations to their respective governments.

Every Western religious organization that conducts missionary, aid and other church-related activities among these OSCE countries should be encouraged to establish a liaison office to work specifically with government, if for no other reason than to establish relationships and to diminish suspicions.

Western church agencies need to be encouraged to build a forum for which they can cooperate in working together to promote sustainable projects in the OSCE countries. Moreover, they must discover ways in which they can work with and through the Orthodox hierarchy and the various government bureaus.

Moreover, Western church-related agencies and government agencies must become more responsible with the money they distribute among these countries. Better methods of accountability could help to assure that the proper distribution of funds is meeting the objectives intended.

Overall, the greatest hope for stability among the OSCE countries lies in the initiating of a "free faith" policy, much in the same way that we would encourage a "free trade" economic policy. As in trade, religious organizations should be given every benefit under the law to be allowed to conduct their religious activities without government interference. Competition, even in religion, builds organizational character, producing a pro-people policy rather than the meaningless practice of convoluted kingdom-building.

In the end, if the governments of the OSCE member countries remain determined to recognize religious freedom as the cornerstone for all human rights, the ensuing result will be prosperity, peace, and security for all concerned.

The President of International Christian Concern has worked on international religious liberty issues for the past decade. He has traveled to more than 25 countries, organized congressional delegations, and has met with the heads of state and other officials of governments from all over the world. He has frequently served as a voice in Washington to represent the concerns of the Christian minority worldwide who suffer on account of religious repression.

Posted:  October 3, 1996

Back to Conference and White Papers Index
Back to ICC Home Page