A reflection on the Peshawar church twin suicide bombings

“Welcome to the land of hospitality” was the sign I read while entering KPK province after crossing the mighty Indus River on the motorway. It was September 24, two days after the suicide attacks at the All Saint’s Church, an old historical church in Peshawar. I went to attend the funeral of two children whose father is a family member of an acquaintance. He lost his children in the carnage that resulted from twin suicide bombings in the church courtyard the previous Sunday, September 29, 2013.

I can still recall my first visit, at the age of 10, to this legendry city. Our parents took me and my younger sister to see the museum, the historic Khyber Pass, the famous Landi Kotal market, and the Afghan border at Torkham. Everything was very intriguing and so different from Abbottabad, my birthplace and home. Today I wish that I could take my children to see the magnificent landscape and the people, but that will remain a dream. What a sad scenario that our children cannot enjoy the country and have to live seeing barbed wires and barricades in their own country. This way of life is so different than the one we saw in 60s and 70s. Anyone who has visited Peshawar once will always experience a nostalgic feeling about this bustling dusty city. What has gone wrong with this city and its surroundings, the city of flowers? Ironically, it has been declared by security experts as the most dangerous place to visit in 2013.

History Peshawar was founded as a city in the 2nd century AD by the Kushan (Buddhist) as their winter capital. The Mogul (central Asian Muslim) kings added a fort and gardens and improved the grand trunk road through the Khyber Pass. In 1818 Ranjit Singh (a Punjabi Sikh) annexed the city and it became part of Punjab. In 1849 the British (Caucasians Christians) took the city from the Sikhs when they annexed Punjab. The second British Commissioner in Peshawar, Sir Herbert Edwards, wrote: “Peshawar is … one of the most fanatical cities in India. It has a large and busy and thriving population of war-like people all armed with knives and daggers, and naturally inclined to think little of pointing their argument with the sword.” (Taken from of the Life and Letters of Major-General Sir Herbert B. Edwards, quoted in “A Traveler’s Guide to Pakistan”, by Hilary Adamson & Isobel Shaw, Asian Study Group 1981)

The land and her people experienced metamorphosis over the centuries through the influence of invading armies and control by different ethnic and religious ruling groups, including fire worshipers, the Greek pantheon, the Hindu pantheon, Buddhists, Islamic Shariah, animistic, folk Islamic ritualistic, Sikh syncretistic, Western Roman Catholic and Protestant Christians.

In ethnic terms, the principal invading groups are as follows: Aryans (2000 BC); Persians i.e., Darius and Cyrus (600-400 BC); Greeks i.e., Alexander (326 BC), Mauryans i.e., Ashoka (300-200 BC); Bactrian Greeks and Parthians (200 BC); Kushans (100-300 AD); Gupta (320-495 AD); White Huns (500-600 AD); Rajputs (500-700 AD); Afghans, i.e., Turki Shahis, Sabuktagin, Mahmud Gahznavi (700-1100 AD); Mongols (1288-1414 AD); Mogul rulers of Persian descent (Timur Lane) and central Asian (Ghenghis Khan) decent, (1526-1700 AD); Afghan invaders such as Shah Zaman, who gave Lahore to Ranjit Singh, (1700-1800 AD); Punjabi Sikhs (1800-1849 AD); Caucasians British (1847-1947 AD); Pashtuns belonging to both sides of Durand Line controlling the Northern areas (1947- till present day).

Historical background of Christian work

“Come and preach the Gospel in Peshawar!” It was a like the Macedonian call which invited Paul to take the gospel into Europe in 52 AD! (Thomas also entered present-day Pakistan in 47 AD). Robert Clark, and C. G. Pfander (the author of Balance of Truth) arrived in Peshawar as CMS missionaries in 1855. Robert’s wife Elizabeth Mary was the first to start medical work. She was so brilliant that she knew Latin, Greek, French, German, Urdu, Sanskrit and Italian! She visited families and read the Bible in homes. Peshawar became a centre for evangelism in the northern areas like Afghanistan, Kashmir, Chitral and Tibet. Robert’s vision was to use the Silk Road to take the Gospel message to China. By God’s providence the Pentateuch had already been translated in to Pashtu by William Carey’s Serampore team’s effort in 1818, which was helpful for the work in Peshawar. Clark was the first to write books on Christian topics in Pashtu. Clark purchased a property in the city in the vicinity of the Qisa Khani bazaar and established Martin chapel for preaching. This place was also called Mission Fellowship and used as reading room as well. Clark and Pfander preached on the streets of Peshawar. A gothic-style cathedral had already been built in 1854 in the cantonment (garrison area) for the British troops and English officers. There were no native Christians at that time. Robert Clark and Pfander set out to preach the Good News of Jesus to the native Pashtuns. They contemplated the methods and the means.

A precedent had been set in the subcontinent that opening a school will allow the students to learn the truths of the Bible with a hope that they will respond to the Gospel message as they grow older. Another way was to attract the educated class with printed materials. It was also believed that treating sick people would give opportunity to share the Gospel. At times religious debates were conducted with scholars and clerics. Pfander was known as the mightiest debater in the subcontinent and Turkey.

Soon the people of Peshawar saw a different face to these westerners, apart from the experience of being the subjects of British rulers who freed them from cruel Sikh rule. These white men were preaching the message of Jesus Christ and also helping to educate their children. Their wives were tending the sick and ailing. A school was opened downtown inside the walled city, close to the famous storyteller’s bazaar. The enrollment was from mixed ethnic backgrounds, including the sons of Muslim clerics.

At first worship services were held in a room. A decision was made that the new church building should have the look and feeling of local architecture and art. Thus a radical step was taken to build a church on a design that resembled a mosque! The building’s artwork included local wood carving and calligraphy in Persian (the language of the previous rulers), Pashto (the local language), and Hebrew (the language of the Torah). However some forms and practices of an English church were also carried on, such as sitting on pews. The opening ceremony was held on December 27, 1883 and the sermon was delivered by Rev. Moulvi Amad-ud Din who represented Bishop Thomas Valpy French of Lahore. Robert Clark attended the service as well. These were the years that the ripple effect of the mass movement of Sialkot (1873-1930) reached to Peshawar also, though kinship, and various communities embraced Christianity in the city. As a result it became the native church and not necessarily a Pashtu church in strict terms. The Christians belonged to a different ethnic background than the Pashtuns and remained living in ghettos. For this despised group it was a movement of change not only in a spiritual sense but socially as well. Now there was a chance to get an education. Within one generation, teachers and nurses were trained from this new native Christian community. The mission schools and hospitals became known all over the subcontinent for their good standard and for imparting good values in those they trained.

If historians were to select the greatest impact from invading ethnic groups who ruled the subcontinent, two might be chosen. First, the Aryans, who divided the society into classes, and pushed the natives to the South and made them untouchables all over India. This invading group made the subcontinent their home and became the architects of the caste system. Second, could be the Christian Caucasians, who evolved an egalitarian society giving the natives a modern urban life with a democratic system and the English language as the lingua franca of the subcontinent. They left an indelible print on the society, but did not make it their home and returned after 1947.

As a result of conversions among the low caste natives, a Christian society emerged on the face of this land in late 1880s. With education and skills in medical work, they began to impact the society as no other ethnic group did in the past. This impact was carried on for more than one hundred years (1847-1947). The philosopher -thinker of Pakistan, Allama Iqbal, the founder Quaid-e- Azam, Mohammad Ali Jinnah, and most of the subsequent rulers and presidents of the country have been taught in mission schools and colleges. It is common knowledge that parents want to send their children to a Christian school even these days, in spite of many new private school operating in the cities. The challenge for Christians is that in spite of their discouraging and threatening situation they may still impact the society and play a proactive role in the nation building. Today it may seem to swimming against the tide but God is with us.

Chronicles of extremism

In the late 70s a phenomenon began in society called the “Islamization Process” espoused by the late president Zia ul Haq, a religious-minded military dictator. This movement capitalized on the opportunity to help Afghan freedom fighters in a 15-year war against the USSR. It took about 30 years to see all the results of what Zia had sown. He did not live long enough to see the end result. The first spectacular change was the emergence of a Kalashnikov and heroine culture that came along with an influx of three million Afghan refugees. The second change was the radicalization of society. The third was the use of force to silence any voice or thought which differed with a Salafist-Wahabi puritanical version of Islamic religious thought, as initiated by an Arab reformist in the kingdom of Saud family early in the 20th century. All the ingredients were in place for a strong religio-political movement to take a role on the stage of society in our land: a well-framed ideology, willing ones to embrace it, the promise of reward before and after death, welcoming terrain in the tribal regions, financial resources, and merchants ready to sell needed equipment. A host of young people, born as refugees away from their homeland, became the early recruits, called “Taliban” (students of religious schools). They were emulated by their Pakistani counterparts by adding a suffix to the word Taliban. Who were the people giving training and what was the purpose, are now matters of history. Our main concern is to come to the realization that this phenomenon, and its proponents have eventually became stakeholders in our country, soon to have political office in our midst. With this backdrop, now let us go back to our story of the twin suicide blasts which not only shook the church courtyard but also the national conscience.

Why attacks against Pakistani Christians?

After 9/11 the Taliban leadership had the impression that somehow Pakistani Christians are connected with the West in the same way as the Muslim population in any country is connected with each other all over the world. This united body is called “Ummah” and is the same word used for Christians in Urdu and Arabic Bibles. It means a group of people bonded together in a body even if living apart organically. Ironically, there is no such understanding in Christendom because of the strong emphasis on the idea of separation of church and state. So if there is an attack on the church in Pakistan, no one makes a street protest blocking the main highway in downtown Chicago or Manila. After Allied forces attacks in Afghanistan there were attacks on churches, Christian schools, and hospitals in Pakistan, but this did not arouse any sympathy among the general population in the west to force any western government to change its stance on the invasion of Afghanistan.

It is noteworthy that for almost 12 years after 9/11 Christians were not harmed in Peshawar. Actually Peshawar was considered one of the most tolerant areas as far their relation with Christians was considered. It remained peaceful even during the 1857 uprising against the British. In those troubled times Pfander only stayed home for three days and then resumed preaching on the streets of Peshawar! Among Pakistan’s large cities during the last 12 years of the War on Terror, it was only in Peshawar that a large Easter rally was arranged each year, proceeding from All Saint’s Church on Easter morning with participation from all churches in the city. No untoward incident had happened against Christians there until we heard about the Peshawar blast on Sunday, September 22.

The day of the Attack: (11:50 am, Sunday September 22, 2013)

All the private TV channels, about 50 in number, were reporting at a level not seen before. With modern coverage systems they were able to telecast live what was happening in the church court yard, in hospitals, and all over the country on the streets. An unprecedented number of street protests were made throughout the country by Christians and also joined by Muslims. The main strategy for protest in Pakistan is to choose a main road or expressway and block it with burning tyres, rocks, and logs and then carry out a “sit in” to block the traffic. It causes a sudden closedown of all movement in the city and road communication is almost choked within one or two hours. The blockade lasts for several hours or even for the whole day, until some high officials come and sympathise with the protestors. Many times the youth will become violent and break road signboards, traffic lights and private cars. However, it was reported that no such incidents were seen in the protests carried out by the Christians after the Peshawar blast, except in Karachi. Soon the political parties came into action, to express their condolence; some leaders visited the church and hospital. For the first time, a three-day national mourning was announced by the government and the national flag was flown at half mast. Compensation of US $5000 was announced by the government for each death in the family. No amount of money can bring a change in the mind-set of society which has accepted violence as a means to take control of people and their assets.

The medical contingencies

According to the prevailing system in such incidents, all cases for injury or death caused by accident or crime can only be dealt by the government hospital. It is a fact that the two public service departments which receive the least amount (2-3%) of Pakistan’s GDP are education and health. An old government hospital does not have the capacity or resources to take a large number of critically injured or dead in a single day. The emergency ward would have one or two medical officers on duty that day. The reports from eyewitness claim that about 30 lives could have been saved if there were enough medical personnel available. The hospital was running at a peace-time level but the city is going through a war-time situation for the last 12 years and yet preparations are still absent to meet any medical contingencies. It shows the pathetic state of general services standard as a whole in the city. There are excellent private and armed-forces medical facilities with state-of-the-art equipment but they are not allowed to treat such injured ones. There were Christian nurses on their day off who rushed to the hospital to help all the injured. We are still in the denial stage as a nation and do not take proactive measures to meet the needs in a situation where people are attacked unannounced and unguarded. The Muslim neighbours were helpful and many Muslim youth dug graves all night. There were a number of private NGO’s that provided ambulances and coffins.

ZBS’s visit to the bereaved families

ZBS principal, along with some staff and students, visited the church and families for two consecutive days. It is a custom to sit with the family and listen to their grief and pray. It was observed that most people took this great loss bravely. There was no panic seen in any funeral or memorial service and no obvious anger or hate gesture were seen. The stories and scenes of blood and death are beyond narration. We were able to meet the pastor of the church and also the Bishop of the diocese of Peshawar. The leadership of the Peshawar Diocese has demonstrated much courage and wisdom and are trying to help people who have suffered immense loss of loved ones. Three young ZBS graduates serving with different churches were able to conduct funerals all night and to console the bereaved families.

The Founding Vision for Pakistan

The founding fathers of Pakistan had a great vision for the new country. Mohammed Ali Jinnah, the father of the nation, declared clearly to the first session of the legislative assembly that Pakistan will be a country where all the citizens will be equal before the law and will not be discriminated on the basis of caste, creed, or ethnicity. It is ironic that most of the religious-political parties did not support the Pakistan movement and actually used derogatory words for the name of the country and its founder. On the other hand, all the Christian political parties and their leaders supported the Pakistan movement and helped in the nation building from day one. In spite of the fact that 95% of Christians in Pakistan traced their origin to the outcaste groups of society and got no respect among Hindus and Muslims, they worked hard to get an education and professional training, especially in the fields of education and health. There was a time when most of the nurses found in the country were Christians. They are still the backbone of any standard medical institution, be it a government or private hospital. The father of the nation was tended during his last days by Mrs. Nathaniel, a Christian nurse who died in October 2013 in Lahore. Sadly the guesthouse in which the father of nation spent his last day was bombed and made a heap of rubble this year at a hill station in Ziarat, Quetta. As a small, despised minority, Christians have given more to the nation in terms of service than any other group. Perhaps this is the purpose for which God has chosen them to be a light in the darkness.

The challenges for Christian citizens

With the advent of political Islamic movements, using violence as means to achieve their goals, there is a sense of isolation and apathy on the part of the Christian minority. Many leaders have left the country and professional young people also seek immigration. There is a big need to train community leaders who can guide families for spiritual formation as well as survival in a religiously sensitized and polarized society. Still the majority of Christians are doing the most menial job of sweepers, as their forefathers did centuries ago. This does not sit well in Muslim neighbourhoods where they can easily be despised and kept at arm’s length so as not to defile. There is no reason Christians have to do this menial job, but for some reason it has become their stock and identity. Thus the biggest challenge is an identity crisis, as an ethnic group and in the quest for political identity as a citizen. We face a unique situation where citizenship is synonymous with religion. The most important aspect of Christian life in Pakistan is to demonstrate Christian character among Muslim neighbours in spite of their ridicule and looking down on Christians. What response is expected from Christians after the carnage like Peshawar All Saints’ church?

The Word of God and our response in persecution

The ultimate guide for any response in a given situation is 5-fold: Uprightness, Unity, Gospel, Courage, and Call, as found in Philippians 1:27-29.

A Christian is to demonstrate upright character in all circumstances. (Philippians 1:27a)

All Christian have to be united in spirit. This is strength. This will have a great impact on society in any wave of persecution. (Philippians 1:27b)

The Gospel message must be declared in all times. (Philippians 1:27c)

To be courageous in difficult times. (Philippians 1:28)

Persecution must be taken as a call for Christians. (Philippians 1:29)

Prayer request for healing and witness

The damage caused by the deaths and injuries in Peshawar is more than physical and material, it is also emotional. There is a risk of losing hope and vision. Let us pray for the bereaved ones who lost so much in one generation’s time. The government is going to compensate in financial terms but the emotional hurt and spiritual crises is a bigger concern. Pray that needed counselling help may be provided. Pray that the church will stand up to her call. Ditt, the founder of the mass movement in Punjab, who faced humiliation in 1873 when he declared that he was a follower of Christ, would not have thought that his generation would see a day like this. Pray that Christians will be ready to take humiliation and death with courage, following in the footstep of Jesus our Lord. A few more generations will have to wait until they see that how the Pashtun Muslims are judged as rulers over this land which has seen only foreign masters for centuries. The land has seen much blood spilled over centuries because of politics. May the people of this land experience a change of heart, where love will rule their minds instead of hate and revenge. Pray that this land experiences healing by the loving hand of the Messiah, the just ruler. Pray that many nominal Christian will surrender their lives to Jesus and become a cloud of witnesses in the land God has ordained their existence.

Amen.

Sources used:

The History of the Church in Pakistan, S.K.Dass, 2001, 5th Edition, Bishop House, Hyderabad, Pakistan.

History of Protestant Christians in Paksitan, Dr. Majeed Able & Freda Carey, The Open Theological Seminary, 2008, Lahore.

Pakistan Travellers Companion, By M. Hanif Raza, Best Books, 2001, Islamabad.

A travellers Guide to Pakistan, by Hilary Adamson & Isobel Shaw, Asian Study Group, 1981, Islamabad.

Eminent Christians: The pioneer missionaries of the Punjab, Barkat Ullah, PRBS, 1957, Lahore.

Christianity: As seen in Pakistani culture, A compendium by the Open Theological Seminary, 2009, Lahore.

Note: Khyber Pakhtunkhwa is the new name for the North West Frontier Province.