Christians in Iran

Iranian Christians
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Christianity in Iran has a long history, dating back to the early years of the faith. It is older than the State Religion, Islam itself. It has always been a minority religion, with the majority state religionsZoroastrianism before the Islamic conquest, Sunni Islam in the Middle Ages and Shia Islam in modern times — though it had a much larger representation in the past than it does today. Christians of Iran have played a significant part in the history of Christian mission. Today, there are at least 600 churches for 250,000 Christians in Iran.[1]

Main denominations

A number of Christian denominations are represented in Iran. Many members of the larger, older churches belong to minority ethnic groups – the Assyrians and Armenians – having their own distinctive culture and language. The members of the newer, smaller churches are drawn both from the traditionally Christian ethnic minorities converts from non-Christian background.

The main Christian churches are:

According to Operation World, there are between 7,000 and 15,000 members and adherents of the various Protestant, Evangelical and other minority churches in Iran,[4] though these numbers are particularly difficult to verify under the current political circumstances.

The International Religious Freedom Report 2004 by the U.S. State Department quotes a somewhat higher total number of 300,000 Christians in Iran, and states the majority of whom are ethnic Armenians followed by ethnic Assyrians.[5]


According to Iran.

During the apostolic age, Christianity began to establish itself throughout the Mediterranean. However, a quite different Semitic Christian culture developed on the eastern borders of the Roman Empire and in Persia. Syriac Christianity owed much to preexistent Jewish communities and the Aramaic language. This language was spoken by Jesus, and, in various modern Eastern Aramaic forms is still spoken by the ethnic Assyrian Christians in Iran, northeast Syria, southeast Turkey and Iraq today (see Assyrian Neo-Aramaic, Chaldean Neo-Aramaic and Senaya language).

From Persian ruled Assyria (Assuristan), missionary activity spread Eastern Rite Syriac Christianity throughout Assyria and Mesopotamia, and from there into Persia, Asia Minor, Syria, the Caucasus and Central Asia, establishing the Saint Thomas Christians of India and the Nestorian Stele and Daqin Pagoda in China.

Early Christian communities straddling the Roman-Persian border were in the midst of civil strife. In 313, when Constantine I proclaimed Christianity to be a tolerated religion in the Roman Empire, the Sassanid rulers of Persia adopted a policy of persecution against Christians, including the double-tax of Shapur II in the 340s. Christians were feared as a subversive and possibly disloyal minority. In the early 5th century official persecution increased once more. However, from the reign of Hormizd III (457–459) serious persecutions grew less frequent and the church began to achieve recognised status. Political pressure within Persia and cultural differences with western Christianity were mostly to blame for the Nestorian schism, in which the Church of the East was labelled heretical. The bishop of the capital of the Sassanid Empire, Ctesiphon, acquired the title first of catholicos, and then patriarch completely independent of any Roman/Byzantine hierarchy.

Persia is considered by some to have been briefly officially Christian. Khosrau I married a Christian wife, and his son Nushizad was also a Christian. When the king was taken ill at Edessa a report reached Persia that he was dead, and at once Nushizad seized the crown and made the kingdom Christian. Very soon the rumour was prove false, but Nushizad was persuaded by persons who appear to have been in the pay of Justinian to endeavour to maintain his position. The action of his son was deeply distressing to Khosrau; it was necessary to take prompt measures, and the commander, Ram Berzin, was sent against the rebels. In the battle which followed Nushizad was mortally wounded and carried off the field. In his tent he was attended by a Christian bishop, probably Mar Aba I, and to this bishop he confessed his sincere repentance for having taken up arms against his father, an act which, he was convinced, could never win the approval of Heaven. Having professed himself a Christian he died, and the rebellion was quickly put down.

Many old churches remain in Iran from the early days of Christianity. The Church of St. Mary in northwestern Iran for example, is considered by some historians to be the second oldest church in Christendom after the Church of Bethlehem in the West Bank. A Chinese princess, who contributed to its reconstruction in 642 AD, has her name engraved on a stone on the church wall. The famous Italian traveller Marco Polo also described the church in his visit.

The Arab Islamic conquest of Persia, in the 7th century, was originally beneficial to Christians as they were a protected minority under Islam. However, from about the 10th century religious tension led to persecution once more. The influence of European Christians placed Near Eastern Christians in peril during the Crusades. From the mid-13th century, Mongol rule was a relief to Persian Christians until the Mongols adopted Islam. The Christian population gradually declined to a small minority. Christians disengaged from mainstream society and withdrew into ethnic ghettos (mostly Assyrian Aramaic and Armenian speaking).

In 1445, a part of the Assyrian Aramaic-speaking Church of the East entered into communion with the Catholic Church (mostly in the Ottoman Empire, but also in Persia). This group had a faltering start but has existed as a separate church since the consecration of Yohannan Sulaqa as Chaldean Patriarch of Babylon in 1553 by the pope. Most Assyrian Catholics in Iran today are members of the Chaldean Catholic Church. The Aramaic-speaking community that remains independent is the Assyrian Church of the East. Both churches now have much smaller memberships in Iran than the Armenian Apostolic Church.

In the 18th and 19th centuries, Protestant missionaries began to evangelize Persia. Work was directed towards supporting the extant churches of the country while improving education and health care. Unlike the older, ethnic churches, these evangelical Protestants began to engage with the ethnic Persian Muslim community. Their printing presses produced much religious material in various languages. Some Persians subsequently converted[6] to Protestantism and their churches still exist within Iran (using the Persian language).

Current situation

In 1976, the Christian population numbered 168,593 people, mostly Armenians. Due to the Iran-Iraq war in the 1980s and the dissolution of the Soviet Union in the 1990s, almost half of the Armenians migrated to the newly independent Republic of Armenia. However, the opposite trend has occurred since 2000, and the number of Christians with Iranian citizenship increased to 109,415 in 2006. At the same time, significant immigration of Assyrians from Iraq has been recorded due to massacres and harassment in post-Saddam Iraq. However, most of those Assyrians in Iran don't have Iranian citizenship. In 2008, the central office of the International Union of Assyrians was officially transferred to Iran after being hosted in the United States for more than four decades.[7]

Census Christians Total Percentage +/-
1976[8] 168,593 33,708,744 0.500% ...
1986[8] 97,557 49,445,010 0.197% -42%
1996[9] 78,745 60,055,488 0.131% -19%
2006[10] 109,415 70,495,782 0.155% +39%

The government guarantees the recognized Christian minorities a number of rights (production and sale of non-halal foods), representation in parliament, special family law etc. According to US-based Barnabas Fund, government intrusion, expropriation of property, forced closure and persecution, particularly in the initial years after the Iranian Revolution, have all been documented. Youcef Nadarkhani is an Jammiat-e Rabbani pastor allegedly "sentenced to death for refusing to recant his faith".[11] However, Iranian official sources has described such claims as "propaganda".[12]

Iranian Christians tend to be urban, with 50% living in Tehran.[13] There are Satellite networks like Mohabbat TV and Sat7Pars that distribute educational and encouraging programs for Christians, especially targeting Persian speakers. Some Christian ex-Muslims emigrate from Iran for educational, political, security or economic reasons.[14][15][16][17]

The Bible in languages of Iran

Armenian and Assyrian Christians use Bibles in their own languages.

The Bible was translated into the local languages early in the Christian period. More recently, a Bible translation in Persian Language was conducted by Henry Martyn in the 18th century. Current commonly used Persian Language translations are the Tarjumeh-ye Tafsiri (explained translation) and the older Standard Version. There is a newer translation of New Testament and the rest of the bible has not been completed yet. It is called "New Millennium Version" (NMV) or "Tarjumeh-ye Hezare-ye no". It is translated and published by Elam Ministries. This translation is also available on E-sword[18] and a mobile version has also been made.[19]

Portions of the Bible are translated into Azeri (New Testament, Jesus Film),[20] Mazanderani (portions), Gilaki (Gospel of John, Story of Joseph, Jesus Film),[21] Bakhtiari (portions, Jesus Film),[22] Luri (portions, Jesus Film)[23] and Kurdish (the Gospels).

See also

Christianity portal
Iran portal

Further Literature

  • Gillman, Ian and Hans-Joachim Klimkeit, Christians in Asia before 1500, Ann Arbor, MI: University of Michigan Press, 1999.
  • by Massoume Price
  • Moffett, Samuel Hugh, A History of Christianity in Asia: Beginnings to 1500, San Francisco, Harper and Row, 1992.
  • Statistical Information from: Operation World Website
  • Christian architecture in Iran
  • RFE/RL article on Christians in Iran
  • Bradley, Mark, Iran and Christianity: Historical Identity and Present Relevance Continuum, London, 2008
  • Jenkins, Philip, The Lost History of Christianity: The Thousand-Year Golden Age of the Church in the Middle East, Africa, and Asia and How it Died, HarperOne, New York, 2008

External links

  • FarsiNet Large Iranian Christian internet portal (mostly evangelical)
  • www. The Base of Iranian Historic Churches
  • Online Kelisa Iranian Virtual Church
  • www. Iranian Christian resources
  • A Cry from Iran – an award winning documentary video (DVD) telling the story of some Iranian Christian martyrs
  • www. Virtual Iranian seminary for Christians residing in Iran.
  • www. Gilak Media – Digital Scripture in Video, Audio and Print form in the Gilaki language.
  • Christchurch Teheran


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