Introduction: Peace on Earth
David Porter

Civil Disobedience
Norris Wilson

Sectarianism: Root & Branch
James Williamson

For God and Ulster
John Dickinson

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SECTARIANISM - Root & Branch

Sectarianism is an insidious disease in many communities in the world. Its roots go deep into the human psyche, producing virulent shoots, proliferating in poisonous fruits which affect human society at every level.

Many diseases are hard to diagnose and the complex virus of sectarianism is by no means an exception. Sectarianism gains its particular momentum in our society because it stirs up and draws from the melting pot of religion, culture, politics, economics and national identity. Caricature, half-truth, innuendo and prejudice when, reinforced with sectarian overtones, can win votes and fill pews.

In a Discussion Document for presentation to the Irish Inter-Church Meeting sectarianism was defined as a 'complex of attitudes, beliefs, behaviours and structures' in which religion was 'a significant component' and which overtly or covertly 'infringed the rights of individuals and groups'. The resultant consequences were that it spawned, influenced or caused situations of 'destructive conflict'.

Sectarian Roots
The roots of sectarianism in Ireland take us through many complex and painful events of Irish history. This is exacerbated by the fact that what has happened in the past is often perceived very differently by those who have inherited a divided society.

Undoubtedly there has been sectarianism in Ireland since the first peoples arrived here. The coming of the Anglo-Normans in the 12th Century added a divisive cultural dichotomy to existing tribal divisions. Sectarian fault lines were not yet drawn along religious antagonisms. This emerged as a consequence of the 16th Century Reformations. It was just a twist of history that the Scottish and English settlers of the 17th Century brought to Ireland the various Protestant faiths which juxtaposed sharply with the Celtic Catholicism of the indigenous population. Religion had thus taken on a tribal character which separated the native Irish (be they Gaelic, Viking or Old English) from the Planter (Scottish, English or French Huguenot).

The plantation of Ulster concentrated these communal divisions in the North-East of Ireland. If it had gone as planned then most of Ulster's historical counties would have been densely settled with Protestants from England and Scotland and Catholics would have been effectively driven out. However it was only a partial success and it left behind a latex of two hostile communities living nervously side by side. This without doubt fuelled the fire which led to the events of 1641 and 1649. In the 1641 rebellion Catholics across Ulster rose up against the plantation bringing the issues of land and identity to the fore. Thousands of Protestants were murdered but estimates of numbers were wildly exaggerated. Reaction was swift. In the massacres of 1649 Cromwell took revenge. He saw himself as an agent of God and divine retribution with the infamous message to Catholics - 'to Hell or Connaught'. 1685-1689 saw James II on the throne. He sought to establish Catholics in positions of authority with the result that the position of Protestants in Ireland seemed precarious. The Williamite Wars of 1688-1691 reasserted the Protestant (mainly Church of Ireland) ascendancy in Ireland.

Sectarianism gains its particular momentum in our society because it stirs up and draws from the melting pot of religion, culture, politics, economics and national identity.

The 19th Century saw the advent of the Industrial Revolution which added economic divisions to the existing cultural and religious climate. The dangerous cocktail was almost complete and the competition for jobs and wealth further intensified rivalries.

The movement for Irish Home Rule came to be closely identified, though not exclusively, with the Catholic Church and clerical influence in the nationalist movement was very obvious. The corollary to this was the growth of Ulster Unionism in the last few decades of the 19th Century with strong links between Unionism and the Orange Order.

Every Ulster generation since the Mid-l9th Century has experienced sectarian conflict either directly or indirectly in one way or another and with the partition of Ireland in 1921 the long standing divisions between the two communities took on constitutional form. All this has bequeathed to the present generation deep and complex problems, and despite political reforms since 1969 the search for a lasting just and peaceful political solution eludes us.

Shoots and Fruits
The roots of sectarianism have produced prolific shoots and fruits. The sap which feeds sectarianism is the overriding assumption of the superiority of one's own community to the detriment of other groups, and the curbing of their rights. In the present insecurities of our divided society this is done in a number of ways: by domination, rejection, fear, deterrence, discrimination, intimidation, boycott and violence. Stories of what the others have done or will do to us if we don't dominate them and defend ourselves, erode trust, dialogue and co-operation. In situations of potential or actual violence communities feel that what they need most is protection from the 'other' side and the worst scenario is to be left defenceless. Inter-communal conflict drives people into ghettos, where attitudes are polarised and paramilitaries gain ascendancy.

Policing a divided society is extremely difficult and often places the security forces in an untenable position. The dual role of dealing with what might be described as normal crime on the one hand and security matters on the other has placed a burden of intolerable proportions on those who seek to maintain law and order in our community.

Polarisation on security matters between Catholics and Protestants, already a difficult matter, has been significantly heightened by the events of Drumcree and their aftermath. Marches and Demonstrations, significant features of life in Northern Ireland since the early 19th Century, are now the focus of heightened controversy and in certain incidences violent conflict. Every right thinking person should welcome the appointment of. the North Commission on parades and treat with the contempt it deserves the premature and unwarranted criticism of the panel composition.

Add to all of this the difficulties of protecting minorities in a society where divided communities have radically conflicting views about national identity, socio-economic equality, fair employment etc. The importance of the Mitchell Commission and its emphasis on trust, offering positive signs of hope, must not be underestimated. However the breakdown of the IRA ceasefire and the ongoing harassment, intimidation, so called punishment beatings, boycotts, violent protests, families being forced to leave their homes and the prevention of people attending their places of worship, augur ill for our community and the ever deeper the evils of sectarianism on community life in Northern Ireland. Good legislation and fair guidelines are vital and important but key questions remain - what can change mind sets and how can people find a way to live together in difference with a view to restoring broken relationships?

A Biblical Response
The Bible speaks of fractured, broken, alienated society as early as the Book of Genesis. Evil not only corrupts individuals but also permeates society at every level. Many of the ills of Israelite society were due to broken relationships, essentially in the first instance with God and consequently as a direct result of no divine moral guidelines, fractured relationships in personal and communal life. The Hebrew prophets decried the lack of knowledge of the Lord and called for repentance and a return to the covenant relationship and covenantal values. They spoke of 'justice rolling down as waters and righteousness as an everflowing stream'. The people were urged to 'cease to do evil and learn to do good' and 'to do justly, love mercy and walk humbly with their God'.

When Jesus summed up the Law and the Prophets, He joined the heart of Hebrew faith the 'Shema' with the Levitical teaching of 'loving your neighbour as yourself. He added a new commandment especially for his followers, challenging them to 'love one another'. Central to the Good News Jesus proclaimed, was the radical concept of unconditional forgiveness offering a way back into restored relationships.

There is constant reference in the media and in various documents to the need for reconciliation in Northern Ireland. This is a cruel and demanding task, requiring courage of the highest calibre and embracing both forgiveness and repentance.

At the heart of Biblical repentance is desire to enter into new and just relationships, taking responsibility for wrongs done.

Who should take responsibility for the sectarian fruits of life in Northern Ireland? The answer must include all of us in some way or another. However, Republican and Loyalist paramilitaries must take responsibility for what they have done in the past and are still perpetuating in the present; political parties for words spoken in the past and attitudes which have widened the divisions of society for the sake of vote grabbing; the Churches for their complicity and failure to raise their voices unequivocally against sectarianism and injustice - they have been interested more often in self-preservation than reconciliation; governments for unjust actions, security forces when mistakes have been made and all who shape the minds of young people in the home, the school and the community.

Fear, enmity, resentment and insecurity feed sectarianism. Trust destroys its roots, shoots and fruits.

Christians must speak out courageously and prophetically against all forms of threat to human life, attacks on homes, schools, businesses, places of worship, intimidation of any kind, the insidious campaign of boycotting and the denial of civil and religious liberty, illustrated at present by preventing people from worshipping freely without fear.

In these difficult times the importance of praying and working for peace has never been greater. Bearing in mind biblical principles our prayers should embrace the desire for a just and lasting political solution, the decommissioning of paramilitary weapons and an early end to the killings and beatings. The victims of violence must never be forgotten, together with those who await news of missing persons and those who face the difficult problems of security and policing and all who are working for social and economic progress. We should also remember prisoners and their families. The importance of a Bill of Rights and its early introduction to protect minorities and individuals should also be a concern of Christian people. Finally, what part of me is still keeping sectarian conflict alive and what actions am I prepared to take to build relationships of trust?

James Williamson - currently serving as minister of Ballynahinch Methodist Church.