This interview was conducted by Luka Renić, editor for Dialogue Across Borders, on the premises of the Maronite Catholic Church in Aleppo, Syria, on June 14th, 2025. It provides a Christian perspective on political and sectarian challenges in Syria before and after the fall of the Assad regime in December 2024. The interview touches on relations between different religious and ethnic communities in Syria, church relations with state institutions, dialogue initiatives, and the regional geopolitical developments. We are deeply grateful to Father Antoine Freij (Anṭūān Frīj) for his hospitality and for providing us with important perspectives from his community during these challenging times.

 Interview Excerpt

LR: First of all, thank you for this opportunity and your hospitality. I would like to ask about the situation of Christians in Syria in general, especially in Aleppo, and about the relationships between different Christian denominations. This morning, I spoke with H.E. Mor Boutros Kassis [Buṭros Qassīs] of the Syrian Orthodox Church, and I would like to hear the perspective of the Catholic Church on the same topics.

AF: Overall, I can say that the situation of Christians is good. We don't feel any direct pressure or harassment. Sometimes, we feel that there is a kind of special care or increased attention. In Aleppo in particular, the situation feels good, better than in other parts and regions of Syria. We can’t really compare it to how things were before because the past has its own particularities. Perhaps the societal situation in the past was better, but politically, things were not ideal. Now it became the opposite: there is more space for Christians and the Church to engage in public life and for Christians to get somewhat involved in politics. However, the societal situation has become more complicated. Even though there’s no direct harassment, the overall situation is unstable, especially for Christians who are not used to violence, weapons, or any forms of non-peaceful life. This is deeply concerning, especially with the proliferation of arms and the lack of a clear vision for the future of the state. All of this causes a great sense of despair, but we keep trying and trying. We feel we are in existential danger, with our numbers decreasing and fears of extinction. That’s why, as a church, we believe it’s important to encourage Christians to take a more active role in public affairs, including politics if they choose, so that their voices are heard, not as Christians, but as citizens. We don’t want participation to be framed as a religious act but rather a civic one:  "As citizens, we believe in this or that." What’s worrying is that the key values of democracy, pluralism, civil governance, and secularism are absent right now. The overall vision remains blurry, and that’s deeply troubling. We don’t know for how long things will remain peaceful for Christians, or what might change, especially since power is not fully in the hands of a centralized state but rather in the hands of armed groups. Still, among Christians, there’s strong cooperation. For a long time now, there has been a Catholic Council bringing together six bishops who coordinate closely on about 80% of Church matters. There is also a monthly meeting that includes Orthodox and Evangelical churches, where important religious and social issues are discussed and coordinated. In general, the situation of Christians is relatively good. In fact, we might even be considered pioneers in ecumenical and Catholic joint work, at least internally.

LR: Are there specific challenges that arose after the fall of the previous regime, particularly for Christians?

AF: Of course, the challenges we’re facing now are similar to those in the past, and in many ways, they have actually increased. The main challenge, as I mentioned, is existential. This existential challenge has three dimensions: the economic dimension, the security dimension, and political participation. If the economic situation doesn’t improve, we will definitely see a significant wave of emigration, especially among young people who feel that their talents and energy are not being utilized. They don’t have real opportunities to take part in decision-making or even the workforce, so they may view Europe as a place with better prospects. That’s the economic side. The second issue is the security situation, which poses a particular challenge to Christians in light of the proliferation of weapons, the lack of discipline among armed factions, and attacks on Christian sites in some cities and areas, or occasional hostile or provocative acts. This raises fears that these incidents could further escalate and deteriorate with no consequences or accountability. If freedoms are restricted, and if the new constitution does not truly recognize pluralism and the full protection of rights, this will be a serious concern. We may be talking about things that seem superficial, like what people are allowed to wear at the beach, but such details are actually indicators. If things start to become limited at that level, they may lead to deeper and more serious problems.