However, upon closer examination, I discover a spiritual narrative yearning for redemption—a tale marked by profound reverence for martyrdom, a theology shaped by suffering and injustice, and a longing for divine justice through the awaited return of the Mahdi.
By Dr. Tim Orr
For many evangelicals, Iran represents hostility, not hope. We associate it with fiery slogans, persecution of Christians, and threats against Israel and the West. However, upon closer examination, I discover a spiritual narrative yearning for redemption—a tale marked by profound reverence for martyrdom, a theology shaped by suffering and injustice, and a longing for divine justice through the awaited return of the Mahdi. These themes reflect a people intensely aware of spiritual struggle and deeply engaged in questions of ultimate meaning. Their annual remembrance of Husayn's martyrdom, their philosophical engagement with good and evil, and their belief in God's future intervention all speak to this longing. It’s not just that Iran is religious; it’s that its people hunger for a justice that feels personal, moral, and cosmic. That hunger, although shaped by a different theology, points to the kind of fulfillment found only in Christ. That’s why, as a Christian, I see opportunity in their spiritual intensity. Iran’s story invites us to speak clearly about the cross, the resurrection, and the true Redeemer who has already come. Iran is a theologically rich society, shaped by suffering, apocalyptic hope, and a deep concern for justice. Beneath its authoritarian structure lies a people who ask real questions about God, mercy, and truth. That’s why I believe Iran is not just a closed nation—it’s a nation God is opening. And if we care about the Great Commission, then Iran should be on our hearts, in our prayers, and part of our strategy.
Iran’s religious roots run deep. Long before Islam, Persia followed Zoroastrianism, a religion centered on moral dualism, divine justice, and the coming of a savior-like figure (Boyce, 2001). These ideas would profoundly influence later Islamic theology, especially Shi’a eschatology. When Islam entered Persia in the 7th century, the Persians infused it with their intellectual and mystical traditions, producing some of the greatest minds in Islamic philosophy and Sufism. By the 16th century, the Safavid dynasty made Twelver Shi’ism the official state religion, solidifying Iran’s distinctive role in the Muslim world (Arjomand, 1984). Central to Shi’a theology is the belief in the hidden Imam—al-Mahdi—who will return to bring justice to the world, a theme that mirrors Christian hope in Christ’s return. Yet, unlike our hope in Jesus, who has already secured salvation through the cross and resurrection, their hope is still anticipatory, incomplete, and uncertain (Nasr, 2006). From a Christian perspective, Shi'a eschatological hope lacks the assurance of atonement through a once-for-all sacrifice. Their awaited savior, the Mahdi, is still hidden, and the fulfillment of justice is seen as future and conditional.
In contrast, Christians believe the work of redemption is finished, anchored in Christ’s death and resurrection, and accessible now by faith. This means our assurance rests not in future events or hidden leaders, but in the revealed and risen Savior. The Shi'a framework offers a longing for justice, but it cannot satisfy the human need for reconciliation with a holy God. That is why the gospel speaks uniquely and powerfully into this kind of eschatological uncertainty. As evangelicals, we must see that longing not as a threat, but as a bridge to the gospel.
When Iranian clerics invite Christians to dialogue, they aren’t seeking feel-good pluralism. They are theologians, trained in logic, jurisprudence, and metaphysics, who take religious claims seriously (Mavani, 2013). That’s what makes engagement with Iran so different from dialogues with Western liberal Muslims or secular academics. In the early 2000s, President Mohammad Khatami proposed the “Dialogue Among Civilizations,” prompting real theological engagement between Iranian scholars and Christian theologians in Europe and the Vatican (Khatami, 2000). In Qom and Rome, they discussed the nature of justice, the problem of evil, and the relationship between law and mercy. This is not shallow ground. These conversations require Christians to articulate doctrines like the Trinity, the incarnation, and penal substitution clearly and respectfully. For example, during one of the Vatican-Qom dialogues, Iranian scholars openly challenged the coherence of the doctrine of the Trinity, prompting Christian participants to explain the doctrine using both biblical texts and analogies rooted in divine mystery and unity. In another session, discussions on atonement led to honest theological disagreement, but also to mutual respect, with Iranian clerics noting the depth of conviction Christians held regarding Christ's substitutionary death. These moments reveal that Shi'a scholars are not afraid of deep theological inquiry, and they expect Christians to bring their best thinking to the table. Dialogue in this context is not about superficial agreement but about faithfully representing our respective worldviews. This should embolden us to speak the truth in love, trusting that God works through His Word, even in challenging environments. As the Apostle Peter said, we must always be prepared to answer the hope within us, but with gentleness and reverence (1 Peter 3:15, ESV).
Iran is a nation where theology drives politics. The concept of Wilayat al-Faqih, developed by Ayatollah Khomeini, gives supreme authority to the Islamic jurist, blending mosque and state in a way foreign to Western democracies (Khomeini, 1981). This has led to abuses, yes, but also to a society that still takes questions of divine justice seriously. While secular Western nations reduce religion to a private matter, Iran elevates it to the heart of its legal and social life. For evangelicals, this raises two challenges. First, we must reject coercive religious systems while refusing to privatize our faith. Second, we must rediscover a bold, public theology rooted in the lordship of Christ. The gospel is not just a ticket to heaven—it is the power of God to redeem individuals and transform societies (Romans 1:16).
The emotional core of Shi’a Islam is the martyrdom of Husayn at Karbala. His death, for refusing to bow to an unjust ruler, is remembered annually during Ashura with weeping, passion plays, and public mourning (Chelkowski, 1988). For Iranians, Husayn represents the righteous sufferer, unjustly slain for his convictions. Christians, too, remember a righteous sufferer—but ours is not merely symbolic. Jesus Christ, the sinless Son of God, died not just as an example but as a substitute, bearing the wrath of God in our place (2 Corinthians 5:21). This is the heart of the gospel: Jesus absorbed the punishment we deserved so that we could be reconciled to God. In contrast, Shi'a views of martyrdom, while rich in moral conviction, lack this transactional aspect of atonement. Husayn's death is revered as noble and heroic, but it does not carry the theological weight of redemption or propitiation. The Shi'a narrative uplifts the martyr as a symbol of resistance against tyranny, yet offers no assurance of forgiveness grounded in divine justice being satisfied. By comparison, the Christian view asserts that justice and mercy are perfectly reconciled at the cross. This distinction is vital in interfaith engagement because it shows how the gospel addresses not only the need for justice but also the provision of grace through a once-for-all sacrifice. The cross is not a tragic loss but a glorious victory. And the empty tomb tells us that death does not have the final word. Evangelicals must speak this truth clearly when engaging Iranian Muslims. Their longing for justice and hope can only be fulfilled in the crucified and risen Christ.
Despite the government’s hostility, the Iranian people are spiritually open. According to numerous reports, Iran is home to one of the fastest-growing underground Christian movements in the world (Miller, 2021). Dreams, visions, and bold evangelism are drawing thousands to Christ—often at great personal cost. This reminds us that God is at work, even behind closed doors. But it also challenges us in the West. Are we ready to suffer for our faith the way our Iranian brothers and sisters do? Are we ready to engage Muslims with more than surface-level knowledge? The gospel is not a Western export. It is the good news that transcends culture, language, and regime. Jesus is Lord in Tehran, just as He is in Texas.
Iran’s role in modern interfaith dialogue isn’t just diplomatic—it’s spiritual. It reveals a nation hungry for truth, shaped by suffering, and in desperate need of the gospel. As evangelicals, we are not called to fear closed countries. We are called to proclaim an open gospel. Iran may be a hard place to reach, but Christ is already at work there. So let us go, through prayer, through dialogue, through mission, and bold love. That might involve intentionally befriending Iranian students on your local university campus, supporting ministries working in the Persian-speaking world, or even equipping your church to understand Shi'a theology better, so that outreach can be more contextualized and compelling. Write letters of encouragement to Iranian believers, share gospel resources in Farsi, and commit to praying for those who risk everything to follow Christ. Host a small group study on global missions with a focus on the Iranian church. Reach out to ministries serving Persian refugees in your city. Let your love be visible, your words filled with grace and truth, and your actions rooted in obedience to Christ. The door may seem closed, but God is opening it. Let us walk through it together. The cross stands over every culture, and the resurrection echoes in every heart that longs for redemption. May we not miss the opportunity to be part of what God is doing in Iran.
Arjomand, S. A. (1984). The Shadow of God and the Hidden Imam: Religion, Political Order, and Societal Change in Shi'ite Iran from the Beginning to 1890. University of Chicago Press.
Boyce, M. (2001). Zoroastrians: Their Religious Beliefs and Practices (2nd ed.). Routledge.
Chelkowski, P. J. (1988). Ta'ziyeh, Ritual and Drama in Iran. New York University Press.
Khatami, M. (2000). Dialogue Among Civilizations: Contexts and Perspectives. Iranian Journal of International Affairs, 12(2), 1–15.
Khomeini, R. (1981). Islamic Government: Governance of the Jurist (Wilayat al-Faqih). Islamic Seminary Publications.
Mavani, H. (2013). Religious Authority and Political Thought in Twelver Shi‘ism: From Ali to Post-Khomeini. Routledge.
Miller, D. (2021). Iran’s Great Awakening: How God Is Using a Muslim Convert to Spark Revival. Whitaker House.
Nasr, V. (2006). The Shia Revival: How Conflicts Within Islam Will Shape the Future. W. W. Norton & Company.
Tim serves full-time with Crescent Project as the assistant director of the internship program and area coordinator, where he is also deeply involved in outreach across the UK. A scholar of Islam, Evangelical minister, conference speaker, and interfaith consultant, Tim brings over 30 years of experience in cross-cultural ministry. He holds six academic degrees, including a Doctor of Ministry from Liberty University and a Master’s in Islamic Studies from the Islamic College in London.
In addition to his ministry work, Tim is a research associate with the Congregations and Polarization Project at the Center for the Study of Religion and American Culture at Indiana University Indianapolis. His research interests include Islamic antisemitism, American Evangelicalism, and Islamic feminism. He has spoken at leading universities and mosques throughout the UK, including Oxford University, Imperial College London, and the University of Tehran, and has published widely in peer-reviewed Islamic academic journals. Tim is also the author of four books.