The Destruction of the Tehran Adventist Church, the Destruction of Iran's Cultural Heritage and Christianity; In Conversation with Mansour Borji/Interview with Mari Mohammadi

The systematic confiscation and destruction of churches across the country by the Islamic Republic government is unprecedented and evident in the 43-year history of this government.

The issue of confiscation, destruction, and sealing of churches (some of which are considered historical monuments) is not just a religious issue or one related to the Christian religious minority in Iran, but rather encompasses multiple dimensions.

Violation of human rights and freedom of religion and belief, manipulation and distortion of Iranian history and Christianity in Iran, distortion of cultural background and denial of ideological diversity in Iran are among them. It seems that the government is in a desperate attempt to soften its image in order to provide future generations with justifications for creating a completely Islamic and monotheistic atmosphere and policies in Iran, by providing an introduction and background for presenting a monotheistic image of the Iranian people, exonerating itself from religious extremism and consequently presenting a fabricated and artificial image of its seemingly competent and efficient performance.

In this way, important parts of history that can be seen and touched by the general public on a daily basis are limited to written documents that can only be accessed through exploration and research by a small and concerned group, with difficulties such as determining the accuracy and impartiality of the documents.

The Seventh-day Adventist Church is one of the churches whose complete destruction was reported in the media in November 2020, even though the destruction had begun several years earlier. This issue became an excuse for Peace Line to talk in this issue with Mr. Mansour Borji, director of the Article 18 organization (which works in the field of freedom of belief), human rights activist, and religious researcher, about the issue of confiscation, destruction, and sealing of churches and its effects. The details of this conversation are as follows:

Tell us about the characteristics and history of the Adventist Church. When did the destruction of the Adventist Church begin?

The Seventh-day Adventist Church is a branch of Protestant Christianity. The presence of Adventist missionaries in Iran dates back to 1911, and the Adventist church building was built in 1328. The establishment of these churches during a period when major Iranian cities were witnessing the growth of buildings in a modern architectural style is part of our national history and culture.

The Adventist Church of Tehran, located on Jomhuri Street, near the Naderi Cafe and the Idian Crossroads, was one of these symbols of modern architecture during the Pahlavi era. The altar and stucco work of this church were decorated with the Ten Commandments of Moses and had beautiful interior decorations. The eight-meter cross of this church was known as the largest concrete cross in Iran, one of the city's identity symbols.

Unfortunately, in the past four decades, many Christian-owned places and institutions, including hospitals, schools, and churches, have been confiscated or converted into new uses. The activities of Protestant churches in Iran have faced numerous pressures and restrictions, and have often been forced to close. Some of these properties, such as the Episcopal Church of Kerman, have fallen into disrepair and, after being demolished, have been taken over by institutions such as the Mostazafan Foundation or the Executive Headquarters of the Imam's Decree.

The demolition of the Adventist Church began in 2015. ISNA reported that “the owner of the building southwest of the church, after purchasing several surrounding buildings, intended to build a tower on Jomhuri Street,” which is why the demolition of this church was put on the agenda. The publication of news of the demolition of one of the historic houses adjacent to the church caused this process to stop for several years. Although the interior of this church, including the altar, the stucco carvings decorated with the Ten Commandments of Moses, and the interior decorations, had been destroyed, only the walls and exterior remained intact. Until finally, this Adventist church was demolished at night on Saturday, November 10.

Some consider the Adventist Church in Tehran not only a church but also a historical monument, and consider its sale not only a violation of the rights of Christians, but also an interference with the history of Iran and Christianity. With that said, how do you evaluate the sale and destruction of this church and its private ownership?

The church was 71 years old, and its structure was a part of the architectural art identity in Iran. The fact that neither the Cultural Heritage Organization nor the Tehran Municipality took any action to preserve it, even if it was intentional, is an unforgivable mistake. Nearly four months after the destruction of this building, no institution has yet explained how a property that was endowed was sold to a private owner and why the Cultural Heritage Organization issued a permit to demolish this building in 2015.

What is the reaction of Christians around the world to the news of the confiscation and destruction of churches in Iran? What is the international community's approach to these events?

The destruction of the Episcopal Church in Kerman, the confiscation of the Sharon Garden of the Congregational Church in Karaj, the confiscation and attempt to seize the Evangelical Church in Tabriz are news that have been widely reported in the media in recent years. In addition, we are also aware of the confiscation and closure of many other churches in Isfahan, Tehran, Hamedan, Mashhad, Arak, and Ahvaz. Some of these properties and churches have been removed from the reach and use of Christians, and others continue to operate half-heartedly on church properties like tenants.

The publication of such news certainly has a negative impact on Iran's image in the international community. Although governments and politicians may not show a serious interest in engaging in religious and church-related issues, their constituency voters may be Christians who, upon hearing such news repeatedly, may reconsider their choice of candidates or the range of demands they place on elected officials.

Furthermore, the concern for respecting the rights of religious minorities is not limited to followers of that particular group. We receive many messages of sympathy from fellow Iranian Muslims or followers of other religions from all over the world.

What kind of long-term effects will the destruction of churches have on the Christian community?

Destroying the identity markers of a religious community has a negative impact on the entire society. Its disastrous impact should not be sought only in a relatively small group of Christians. Destroying ideological, intellectual and cultural diversity, and trying to unify the citizens of a country, is the castration of a civilization. A monolingual society will be deprived of dynamism, fertility and creativity.

Christianity did not begin with the buildings we know today and end with their destruction. For the first 300 years of its history, Christians mostly met in private homes, on mountaintops, or in caves. During these same years, despite the most difficult conditions, and the most painful persecutions, even with the outbreak of two epidemics in 165 and 251 AD, Christianity transformed from a marginal movement into an influential force in society.

The Chinese communist government may have thought—and many still do—that by violating Christians’ rights and freedom of religious assembly, it could eliminate them from the political, social, cultural, and economic scene. But over the past century, the number of Christians in China has grown dramatically, despite severe restrictions on churches. The largest collection of house churches in the world can be found in China today.

Church buildings in Iran are first and foremost a part of Iran's cultural heritage and then a part of the cultural heritage of Iranian Christians. Of course, for the new generation of Iranian Christians, their historical connections with the past of the church and Christianity in Iran are of great importance, and I do not want to underestimate this fact. However, by destroying the signs of the presence of Christians in Iran, one cannot deny their background and positive impact throughout the history of this land. A large part of the glorious history of the church in Iran has been written and illustrated. There will come a day when its roots will reach the water again, its branches the sun, and it will grow green again!

Source: HRANA