Christian advocates for religious freedom should not fall into the trap of idealizing the persecuted church.
To recognize the courage and faithfulness of Christians who endure persecution does not mean assuming that their communities are free from the divisions, rivalries, and human failings that affect the church everywhere. For those of us who advocate for religious freedom for people of every faith, this presents a particular challenge when we work alongside persecuted Christian communities. How do we advance religious freedom without allowing divisions within those communities to undermine our efforts—or allowing our advocacy to deepen those divisions?
More often than not, Satan attacks and undermines churches and ministries not only through communal violence and government oppression, but also by sowing division within the church.
These divisions may occur along ethnic or tribal lines, between denominations or within a single denomination. Governments may employ a “divide-and-rule” strategy to weaken civil and religious groups. Wounds from violent conflict can fester, keeping Christian communities divided even after the war has ended.
In the Middle East, I have seen Christian leaders whose communities were facing persecution and dwindling numbers fight over property or over “the sheep” (church members moving from one denomination to another). In at least two majority-Muslim countries, minority evangelical communities are not legally recognized because other minority Christian communities, which are legally recognized, have vetoed their recognition.
In some cases, divisions among Christians are the byproduct of government policy. But that is no excuse for foul play among the brethren.
When we encounter division within communities facing religious persecution, we should not withdraw and abandon our brothers and sisters. Rather, Christian religious freedom advocates must be willing to adapt their approach. I suggest four strategic pivots for responding to divisions within persecuted Christian communities.
First, embrace and pursue Christian peacemaking and reconciliation. We can design interventions that foster unity, such as consultations around peacemaking theology. This is especially relevant when we are dealing with wounds of past violence, or when ethnic and tribal identities supersede our shared identity in Christ. We can also bring the global Christian family, networks and denominations, alongside divided local communities in visits, workshops and “diplomacy.”
Second, direct advocacy toward Christian leaders or communities who are contributing to the problem, including those vetoing the recognition of other Christian communities. Religious freedom advocacy must not protect one community’s rights at the expense of another’s. Here again, relationships with churches around the world can help build influence. In my experience, global counterparts including the Vatican, the World Council of Churches, the World Evangelical Alliance, and U.S.-based parent denominations, are generally supportive of religious freedom and Christian unity, and are willing to “talk” to their local counterparts (even if their influence may be limited).
Third, pursue advocacy for religious freedom with one of the Christian communities, while taking care not to exacerbate existing divisions. This requires careful discernment. Advocacy that strengthens the religious freedom of one community can unintentionally deepen the grievances or divisions among Christians. Our goal should be to advance religious freedom without becoming another source of division.
Fourth, pursue international advocacy for religious freedom without direct involvement from divided local churches and communities. In some circumstances, this may be the wisest course, particularly when local divisions make local engagement more likely to deepen conflict or undermine the cause of religious freedom. But whenever possible, advocacy should remain accountable to those directly affected by persecution and attentive to the relationships and divisions within the local Christian community.
Our approach at 21Wilberforce is shaped by our organic relationships with churches around the world. Whenever possible, we seek the knowledge and approval of those on whose behalf we speak. This can make our work more complicated, but it also makes it more compelling. It helps ensure that our advocacy strengthens, rather than inadvertently undermines, the churches and communities we seek to serve.
September 15, 2026
Photo credit: Wissam al-Saliby