Christians in Iran, “peripheral” but “transparent” testimony of faith

Vatican City () – A “peripheral” reality that shares “difficulties” and problems like the rest of the population because “that of Christians is not a reality in itself. Called by this, to be the leaven of this country, because as Saint Francis said “When we cannot preach with the word, we preach with our lives and we bear witness to the love of God with our lives in a transparent way.” This is what Dominique Joseph Mathieu, archbishop of Tehran-Ispahan of the Latins, one of the 21 new cardinals, tells . (here is the full list) announced by Pope Francis on October 6, when he announced the consistory that will be held on December 7 and 8. We met with the newly appointed cardinal on the sidelines of the work of the Synod the day before the announcement of his creation as cardinal, and we have already published some brief excerpts from the meeting, along with the new cardinal’s first words collected by our agency shortly after hearing the pontiff’s announcement. In this second part, we delve into the topics of the long interview, which range from current events in the Middle East, where impetuous winds of war and crisis are blowing, to the situation of the local community.

Below is the full interview with the Archbishop of Tehran-Ispahan:

Archbishop Mathieu, after spending three years in Tehran, what can you tell us?

The situation is different from when I arrived, marked by protests over the Mahsa Amini affair. Today, in this great Tehran, where some 17 million inhabitants live, the general picture has changed for the better.

How would you describe the Iranian people, having known them in the time since your appointment as Archbishop of Tehran?

It is a very welcoming town, but one that struggles to be understood. In fact, I myself, during the synodal assembly, when I had to say which continental area we belonged to, I had a hard time answering. We are not Arab countries, but neither are Asia; However, everyone looks closely at this reality of the renewed “Silk Road”, because it is rich in resources, not only terrestrial, such as oil and gas, but also intellectual. Nor is it the image that is often used, and re-released, in the West in photographs featuring beards and chadors.

In the West, and in the media, are there prejudices when it comes to telling the Iranian reality?

Of course. There is a preconceived view when talking about Iran: it is a country full of contrasts. It is above all the population that suffers because of the economic embargo and sanctions [occidentales] in force, which cause serious problems. And this despite the fact that Iran has signed 25-year agreements with China and is an increasingly important member of the BRICS. [la agrupación de economías mundiales emergentes formada originalmente por Brasil, Rusia, India y China]. And, with the new president Masoud Pezeshkian, there is also an attempt at greater dialogue and rapprochement with the West itself.

Have the outbreaks of war in the Middle East, which risk becoming a huge bonfire, caused an increase in security?

I confirm a normal tightening of security measures, as has also happened in Italy and other European countries to monitor sensitive points. The newspapers have raised fears of possible infiltrations, as occurred in the ranks of Hezbollah. In this framework, tensions with Israel are soaring, although Tehran, on the two occasions in which it has used weapons, has done so by announcing the operation well in advance; More than a goal of victory, the culture of “challenge” seems to emerge in Islam, although we end up finding ourselves, here too, in the logic of conflict.

To what extent does religion influence politics?

I believe that today we live in a global framework [que no sólo concierne a Irán]in which political logic and the language of diplomacy are marked by war, by threats, by revenge, and this is regrettable. There are voices that denounce the failure of international institutions, starting with the United Nations in Gaza, whose failure is evident. The European Union itself has failed, they are weak organizations and reflect the contradiction of a West that speaks of ceasefire, of truce, while sending weapons. Pope Francis also repeated it on his recent apostolic trip to Belgium: today, in the world, there is a more general problem linked to the fact that the ruling class seems more interested in itself than in the people it leads.

At the level of religious freedom, what is the situation? Particularly for Catholics, are there any restrictions or limits on worship?

At a normative level, anyone who is not a Shiite Muslim is framed as an ethnic group and, consequently, as a religion. The Latin Church itself, composed largely of Asian immigrants, cannot be classified into an ethnic group and is attributed primarily to embassy staff or foreign migrant workers.

Regarding interreligious dialogue, especially with Shia Islam, have significant steps been taken?

There is tolerance and relations have existed for many years, especially with Shia clerics and religious who refer to the University. [seminarios] from Qom, who seeks contacts with religious institutions or Catholic theological faculties. However, difficulties remain even in the definition of religious authority: unlike the Church, it is not linked to a “divine call.” [vocación]but rather a progress, a journey in relation to the studies and activities carried out, according to a growth totally different from ours. Having lived in Belgium, in a Muslim neighborhood, and for some time in Lebanon, I realized that where “theological dialogue” can be perceived as “weakness”, there are points of meeting and confrontation like those touched on by the Pope. In “Brothers all”, in the common home, in the cry of the poor, in ecology, environmental issues, we can find fertile ground, because it is also a concern for the Muslim world.

Why is it important to maintain and support the Christian presence in Iran?

Although Christians are a small minority, the importance is to remain. Pope Francis in his recent travels has favored the so-called “Church of the 0,…”. Here in Iran we talk about “0.00…” but it is very important to be there, I am also convinced that it is very important although many times the doors of our churches are closed, which is sad. Restrictions on who we can welcome into church limit the full manifestation of the value of inclusion as we understand it. Let’s avoid treading on very slippery ground, but as I always say, even where the door is closed, the important thing is that there is always a door. Because a door is always an invitation to enter, at the time appointed by God.

Can you tell us something that impressed you about the local Christian reality?

It is a small reality, characterized by two mostly English-speaking communities, one of which refers to the cathedral located on the territory of the Italian embassy, ​​because it was the church of the Italians when they lived in the country as workers employed in the construction of railways. and prey. Today, most foreign workers have left Iran and a community of immigrants from many countries, mainly Asian, has settled there; then, the staff of diplomatic missions and the rest of the domestic workers, married and with children. A reality that I appreciate very much, very alive, that despite the difficulties [por ejemplo, no es posible tener nuevos sacerdotes, ed] has known how to find a way to live a certain synodality. Finally, there are good relations between the Latin rite Catholics and the Assyro-Chaldeans, the Armenians, although the latter are ethnic Churches and, as such, can only receive faithful belonging to that specific rite.

Eminence, one last question: even more so in your near future as cardinal, what will be your priorities in pastoral matters?

Despite being on the periphery, I realized the importance of existing, of being there. In this sense, the appointment as cardinal has shown, starting with the pontiff, that we are not forgotten. We may have economic problems, difficulties, but we share them with the rest of the population. We have to live with the local people, using the same resources and freeing ourselves from the logic of external assistance. My objective, on a pastoral level, is to train people to take responsibility for the local Church, even if it takes time, because we are – or must be – the leaven of this country, we must make our wealth available as followers of Christ, be of unconditional love and mercy. To paraphrase Saint Francis, when we cannot bear witness with words, let us do so with our lives: I believe this is what is expected of Christians here. Finally, the important thing is to affirm our presence transparently, without hiding anything about who we are.

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