[Congressional Record (Bound Edition), Volume 160 (2014), Part 3]
[House]
[Page 3747]
[From the U.S. Government Publishing Office, www.gpo.gov]




                 SEVENTH CENTURY RELIGIOUS PERSECUTION

  The SPEAKER pro tempore. The Chair recognizes the gentleman from 
Virginia (Mr. Wolf) for 5 minutes.
  Mr. WOLF. Mr. Speaker, much ink has been used regarding Secretary of 
State John Kerry's comments this weekend characterizing Vladimir 
Putin's outrageous incursion into Ukraine as a ``19th century act in 
the 21st century.'' But if we are looking through the lens of history, 
it is also worth noting what a small community of Syrian Christians has 
been forced to endure.
  Writing in National Review Online this week, stalwart religious 
freedom advocate Nina Shea authored a piece, headlined, ``Syrian 
Jihadists Are Forcing Christians to Become Dhimmis Under Seventh-
Century Rules.'' Shea notes:

       The religious persecution in Syria deepened this week, as 
     evidenced by a written ultimatum purportedly distributed by 
     the rebel jihadist group ISIS, Islamic State of Iraq and 
     Syria, to Christians in the northern providence capital of 
     Raqqa.
       Rejecting conversion to Islam or death, some 20 Christian 
     leaders of that city held firm in their faith and submitted 
     to the Islamists' demands to live by as dhimmis.

  Shea continued to explain the implications of this status. She said:

       Under this arrangement, in exchange for their lives and the 
     ability to worship as Christians, they must abide by 
     purported seventh-century rules of Caliph Umar.
       According to the Raqqa ultimatum, these include bans on 
     renovating and rebuilding churches and monasteries, many of 
     which need repair because they have been shelled and blown up 
     over the past 3 years, and bans against the public display of 
     crosses and Christian symbols and the ringing of bells.

  She went on to say:

       They are forbidden from reading Scripture indoors loud 
     enough for Muslims outside to hear, and the practice of their 
     faith must be confined within the walls of their remaining 
     churches, not exercised publicly at, for example, weddings or 
     funerals.

  Many have remarked that Raqqa was once one of Syria's most liberal 
cities. Its Christian community numbered about 3,000 before the 
conflict. They have since been devastated by violence and migration. 
Their exact number today is unknown.
  This month marks the anniversary of the uprising which eventually 
spiraled into the war and violence which has terrorized Syria for 3 
years now. Muslims and Christians alike have experienced horrific 
violence. But, as Shea quotes:

       The Christians who remain in Raqqa must now bear the 
     additional suffering of dhimmitude.

  Their plight, while more stark, given the official nature of their 
subjugation, parallels, in many ways, that of other besieged religious 
minorities, specifically Christians throughout the broader Middle East.
  The latest outrage finally garnered a statement from the Department 
of State's spokesman. But a statement provides little solace to a 
people facing death, forced conversion, or, in the case of these 
Christian leaders who refused to abandon their faith, an exacting toll 
to abide by the dictates of their conscience.
  Such an outrage demands a response from policymakers and faith 
leaders alike. I have joined with Congresswoman Anna Eshoo and others 
in sending a letter to Secretary Kerry urging the Department of State 
to cooperate with a Syria Study Group to be facilitated by the 
Washington, D.C.-based Atlantic Council. The study group would be 
charged with producing a report as quickly as possible that would help 
the administration and Congress identify and implement ways for 
bringing this crisis to a close in a manner fully consistent with the 
interests and the political transition objectives of the United States. 
Surely the protection of ancient faith communities like Syria's 
Christian community is one such interest.
  Meanwhile, I believe that it is critical for the faith community in 
the West, specifically the Church in America, to find its voice on 
behalf of our marginalized and persecuted brothers and sisters abroad, 
be they in Syria, Egypt, or Iraq. I meet regularly with representatives 
of these groups. They are desperate for help, or at least the 
solidarity, and they cannot understand the seeming lack of urgency by 
their brethren here in America, and, frankly, nor can I.

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