Southern Baptist Theology in the Late Twentieth Century
Southwestern Journal of Theology
Volume 54, No. 2 – Spring 2012
Managing Editor: Malcolm B. Yarnell III
By Sasan Tavassoli. London: I.B. Tauris, 2011. 308 pages. Hardcover, $96.00.
Sasan Tavassoli, a former Shi’i Sufi born in Iran and current i2 Ministries professor and minister in the Presbyterian Church of Iran in America, writes Christian Encounters with Iran: Engaging Muslim Thinkers after the Revolution, a work focused on post-revolutionary Iranian Islamic intellectual thought as it relates to Christianity. Tavassoli desires to: 1) inform English readers about modern Shi’i thought as it relates to Christianity; 2) assess the achievements of Iranian Muslim dialog with Christians; and 3) demonstrate that Shi’i Muslims in Iran are open to engagement with Christians (9). His thesis is that since the Islamic revolution of 1979, changes are occurring among Iranian Muslim intellectuals regarding Christianity that allow for more open and honest discussion.
Tavassoli divides Christian Encounters into six parts. Chapters one and six are the introduction and conclusion, respectively. Chapter two provides an overview of Iranian attitude toward Christianity. It addresses the history of Christianity in Iran and notes some of the Muslim dynasties that helped Iran connect with Christianity (Safavid with Shah Abbas and the Armenian Christians, for example). The chapter also attends to some of the theological, cultural, historical, and political influences that aid in shaping Iranians’ understanding of Christianity. Chapter three discusses Iranian Islamic publications that concern Christianity. These distributions fall into one of three general categories: traditional/polemic, objective/descriptive, and comparative/dialogical. Chapter four summarizes inter-faith discourse between Iranian Muslims and Christians worldwide. Much of this chapter centers around four academic organizations that have fostered dialog with Christianity; three in Tehran, one in Qom; two governmental, two non-governmental. Chapter five focuses on three Iranian Shi’i intellectuals that have taken an active role in Muslim-Christian involvement. All three are at the cutting edge of progressive Isalmic thought.
While there is some discussion of the negative characteristics of Iranian society and Iranian Muslim intolerance toward Christianity, the majority of the work centers on the advances made in Iranian Muslim-Christian dialog since 1979. Tavassoli’s intent to focus on the positive aspects of Iranian Muslim discussions with Christians (particularly during the presidency of Mohammad Khatami) marks the overall tone of Christian Encounters. Tavassoli explains that some Iranian thinkers’ interpretation of the Qur’an and Hadith promotes communication with Christians (19, 106). He notes some intellectuals believe that Islam and Christianity can unite against common ills, such as secularism and globalization (108). He mentions similarities in doctrinal themes between Shi’i Muslims and Christians, Roman Catholics in particular (21). Tavassoli also shows that bridges are being made into Western culture and philosophy (22). He quotes part of Khatami’s interview with CNN in 1998 when he shared his view on America’s foundation and religion: “In my [Khatami’s] opinion, one of the biggest tragedies in human history is this confrontation between religion and liberty which is to the detriment of religion, liberty, and the human beings who deserve to have both. The Puritans desired a system which combined the worship of God and human dignity and freedom. . . . Therefore, the Anglo-American approach to religion relies on the principle that religion and liberty are consistent and compatible. I believe that if humanity is looking for happiness, it should combine religious spirituality with the virtues of liberty” (38).
Tavassoli’s irenic tone toward Iranian Muslim intellectuals portrays them as thinkers who desire to gain a better understanding of Christianity. Many Muslim Iranian intellectuals desire to teach Christianity accurately, and not just from an Islamic perspective. This includes Christian doctrines that are controversial for Islam such as the resurrection of Christ, divine sonship, and the Trinity (71, 112). Of these doctrines, interestingly, the belief that one Iranian scholar sees as the most divisive and irreconcilable is the doctrine of original sin (82). Within this largely liberal tradition of Iranian Muslim thought, there is an aura of acceptance of divergent beliefs. A thought pattern appears to be developing where Christianity could be seen as a way to salvation—Tavassoli notes this is seen through a traditional understanding of Islam that states all prophets have brought the same message (127). While this is helpful in some regards, Tavassoli indicates correctly that a promotion of pluralism lessens the need to focus on Christian distinctives (128) and thus could diminish the very dialog Iranian Muslim intellectuals intend to promote.
Being Iranian himself, Tavassoli understands acutely the importance of a
non-confrontational style to his people’s psyche. Treating those whom he encounters with respect and equality seems to have provided the work with its greatest strength: through his research and interaction with Iranian Muslim intellectuals, he has helped make available to Westerners data on institutions, publications, and people associated with Muslim-Christian discourse in Iran. The organizations Tavassoli mentions—The Organization of Culture and Islamic Relations (OCIR), The International Center for Dialogue Among Civilizations (ICDAC), The Institute for Interreligious Dialogue (IID), and The Center for Religious Studies (CRS)—all promote, to varying degrees, discussion with Christians. While there are inherent weaknesses in some of their strategies (126–28), these government-sanctioned institutions that arose after the revolution (after 1990) show the interest Iranians have in religious discussion. The publications he references are valuable, too. The volume of material written by Iranians on Christianity and the Western works being translated to Farsi by Iranians reveal an openness toward dialog with Christianity not seen in many Muslim countries. Again, as Tavassoli notes, there are concerns in what is being written and translated (85), but works from Alvin Plantinga and Nicholas Wolterstorff, Augustine, Aquinas, and evangelical scholar-theologian Alistair McGrath are being translated. Tavassoli’s discussion of Abdol Karim Soroush, Mostafa Malekian, and Mojtahed Shabestari, is noteworthy. They are Iranian Shi’i thinkers trained in Qom and have an acute knowledge of Islam, while at the same time understand Christianity. Each is influential, each has taught courses in theology, and each has published extensively. Each of them is fluent in English (130) and willing to converse with Christians. Tavassoli’s discussion of these people and themes corrects a misunderstanding of Iran: Iran is not an exclusively monolithic, fundamentalist religious state. Many opinions exist within the framework of the Islamic Republic.
There is much to like about this work, but two matters are problematic. The title, Christian Encounters with Iran, is a bit of a misnomer. The piece is not necessarily about Christian encounters with Iran. There is no mention of Christian missionary endeavors toward Iran or the current exponential growth of the Iranian Christian church inside Iran. Little attention is given to the current indigenous Iranian Christian communities (Assyrian and Armenian) or persecution of Iranian Christians. While these concepts are not the focus of the book (and thus it is understandable that they are not referenced), the title should perhaps read: Iranian Encounters with Christianity, a more accurate depiction of Tavassoli’s theme of Muslim-Christian dialog in Iran. More noteworthy, Tavassoli does not define the term “Christian” or explain the type of Christians he is referencing. Christian Encounters is a piece dealing with Iranian Muslim thinkers’ interaction with a certain type of Christianity— orthodox (biblical) Christianity—one that is not inherited or passed on from one generation to another. Contrary to Islam, one must convert to Christianity; no one is born a Christian. Perhaps the reason a definition is not mentioned is that the author assumes others know this distinctive, or that a too narrow or a too broad definition could detract from his desire to show the overall breadth and depth of MuslimChristian dialog in Iran. Nonetheless, some type of explanation and clarification would have been helpful.
Iranians, even at the highest level of government, are interested in engaging Christianity. Since Iran is fast becoming an international power, and it has a history of religious tolerance dating to the days of Cyrus the Great, much can be learned about Muslim Iranian thinkers’ understanding of Christianity. Part of a series published by I.B. Tauris that delves into the history and culture of Iran, Christian Encounters is a fascinating look into the complex scheme of Muslim-Christian dialog with Iranians since the revolution. Tavassoli provides the reader with a wealth of information, and much can be researched further. Originally a Ph.D. dissertation, this piece provides careful documentation of its sources. Written well and temperate throughout, those interested in Iran, particularly Muslim-Christian dialog in Iran, would do well to read this work.
