Interview
Creed
Freedom of Belief
Middle East
S&U interviews
10 min read

‘They constantly follow us…’

Iran’s spies infiltrated my friends and family. Dabrina reports the grim consequences.

Belle is the staff writer at Seen & Unseen and co-host of its Re-enchanting podcast.

A woman wearing a headscarf sits, looking pensive, amid a grid of concrete seats.
An Iranian women sits in a park.
Kambiz Alaei on Unsplash.

Dabrina is a Christian, she’s also Iranian, and the intersection of those two identities mean that she is in danger. After hearing her speech at an Open Doors event in Parliament, Belle Tindall caught up with her and learnt more about what it’s like to be a Christian in a country that regards it as a threat.  

So, to start things off - could you paint a picture of what it's like to be a Christian in Iran? 

Sure. Being a Christian today is not easy. Christians are the group, the minority, who are being most persecuted in the whole world - more than any other minority. In fact, we are experiencing the worst persecution of Christians in history, 365 million Christians are being persecuted, one in every seven. And in you’re right, we don't talk about it. Most people don't know about it. 

I'm from Iran, which is ninth on the World Watch List [a ranking of ranking of the 50 countries where Christians face the most extreme persecution]. I've grown up in an Islamic country, where just being a Christian - you're second-class citizen. You'll face discrimination. You have certain things that you are not allowed to do, just because you're of a different faith. 

What are some of those things? Are there certain professions that you'll know you can never get into? 

Yes, so for example, I was talking to an old colleague of mine who wants to start a bakery, but he's a Christian. And as a Christian, you're not allowed to touch food. You're not allowed to sell food that you've touched because you are an unclean person. So, you can't have a restaurant. You can't have a bakery. We were thinking, how can he start a cafe? How can he have a business? 

I can't be a lawyer. 

I can’t be a teacher.  

You can't have public jobs. 

You can't be a in a hospital, you can’t be a doctor.  

So, every public job that I applied to be back then (I was very young, very studious), they said no because I’m a Christian. It also means that I can't serve people because I’m an unclean person.  

So, I'm talking about me as a recognised Christian. I was born into a Christian family and my parents were pastors. I am Assyrian Protestant and they are recognized. For us it’s difficult, but if you convert, then everything becomes ten times harder. You’re in real danger if they figure out you are Christian. If you’re in the military and you’re found out, if they find out you're Christian at work, within your family even, you are in immediate danger. 

In your speech, you mentioned home raids - could you tell me a little bit about those? And explain to me the way that surveillance is a part of your life?  

Normally they have cars follow you, I’ve had cars following me and taking my picture. I had a boyfriend and the government would take my picture on the streets and then send it to my dad. You have no privacy. Also going to my friend's houses, those who were known Christians, I would be photographed there too. And then during the interrogations, they would put my pictures in front of me and say ‘look - you went to this house, you went to that place. Explain what were you doing?’ 

They constantly follow us. 

There were always cars in front of the church too. We actually got to know a few of them, we would sometimes take them out tea and snacks. I mean, they were there for hours, pretending they're reading a newspaper or something. They were always there, so of course, we got to know some of them. They had a camera installed in front of the church, a camera installed in front of our house, a camera installed at the end of our street. They were not hiding it. 

And so there was open surveillance. And there was also monitoring through spies. We constantly had spies in the church, in our homes, with our friends. We had to be very careful. Some of my best friends were spies. My brother's best friend was a spy and he eventually admitted it, he told my brother – ‘I'm sorry, I'm the spy. This is their plan: They're gonna raid your church… they’re gonna do this, they’re gonna do that’. 

My dad was in prison, he was arrested after they raided our home because one of our small group was a spy. My brother went to prison because his friend was the spy and he could tell the government where the church were about to meet.  

I understand you went to prison for a while. What was that for? In particular, what kind of charges did they put against you? 

There was nothing. There was no charge. What they were trying to do was to put so much pressure on me that I would sign papers, agreeing that we had conducted illegal gatherings. Admitting that we were training people against the Islamic regime. 

They were trying to get me a sign papers with the names of people in ministry, people who were ex-Muslims working in the church, saying that they've been baptized, things like that. 

I didn't do any of that, so they kept me in prison.  

Now, when I went to prison, when I was first arrested, it was 2009. Most charges against Christians came in two years later. Back then, you didn't have these official charges - You didn't have sentences like that. It was technically legal. It was made illegal in 2011. So, my church was the first Church they legally closed down. They shut it down, and then I think they didn't know what they were doing. They tried to figure out, OK, what's the next step? It took them a few years to figure it out. 

My father's charges were ‘acting against national security’ by organising small groups and illegal gatherings. My mum's charges, they were for ‘training spies and organising terrorism’. She was a teacher. And my brother was also charged with organising illegal gatherings. 

So we all have been in prison.  

Are any of your family in prison right now? 

No, my brother was the last one. He just came out. He came out during Corona because prisons were crowded, and he only had a few months left to do.  

Can you tell me a little bit, only as much as you're comfortable with, about your experience in prison? 
 
I was 23, so I was very young and naive, and it was terrifying. 

I wasn't sure what that what they were telling me was true, because they told me I would be in prison for five years, and we didn't have experience. My parents didn't know what was happening. Even lawyers didn't know – they didn’t know how to deal with it. 

Because the charges they were putting against you didn't exist yet? 

That’s right, And everything was very new. So even lawyers didn't know. 

I don't talk a lot about it. 

They would take videos of me and then they would threaten to destroy my reputation. They would do that often. Once I was released, I also had a car accident multiple times, and then the day after my car accidents, they would either call me or come visit me or come to the university and I say ‘oh, how's your car? Did you get it to the garage? We hope nothing bad happened’ and once they said, ‘hey, next time it's gonna be on the driver’s side, so just be careful.’ 

I saw people being tortured, I heard a lot of screams. Usually when they brought in new prisoners, they had blindfolds on until they would go to their rooms - the reason was just mental games, because you hear the torture. 

Where I was staying - it was one huge room with 15 men and I had one small side room for myself, so that was OK. I would hear a lot. They didn't torture me. They, they, hit me a few times but there was no torture. 

So just hours and hours of interrogations.  

How long were you in prison for? 

One year.  

You've mentioned that being a woman being particularly dangerous. Obviously, that is something that has brought Iran to people's attention recently - how dangerous it can be to be a woman there. Can you tell me a little bit about that? Does the fact that you're a woman and a Christian change your experience of being a Christian in Iran? Does it make it more dangerous, or a different kind of danger? 

It’s definitely a different kind of danger. I mean, we think that the sexual abuse is only happening to the women - and in fact, most men are being sexually abused. I think that the sexual intimidation for men is actually worse. And all men that I've heard from have fought through that experience. I think they do it just to break them down, break down all the pride that they have. 

It's horrible for everyone. 

But it's not that Christian women have it worse than men, it's just different. Interestingly, Iran has more women coming to Christian faith than men. Women are more vulnerable: A father can kill his daughter or a husband can kill his wife and claim she was a Christian and get away with it Or, you can divorce your wife if you find out that she’s a Christian, and not have to pay her. So, women are more vulnerable than men are. They can lose all of their support. Very fast, faster than men. 

I think one of the first questions that hearers of your story would ask is: what is it about your faith that makes you willing to be in such danger? 

Absolutely, I understand that. 

It’s like – why would you even believe in this religion if you know it can have such consequences, you could lose everything, why pay such a high price? 
My answer would be, when you encounter God, when you encounter Christ, when you are healed, when you witness signs and wonders, supernaturally, when you encounter the love of God as a father, as your saviour, as your provider.  

How? How can you walk away? When you live in a country that make you desperate, when you have no hope. There is no reason for life. There is no purpose of living. You're suffering. Maybe you're sick and you don't have insurance and can't pay - You turn to God. I read recently an interesting statement that says ‘I've never met an atheist on a lifeboat.’  

When you need to be rescued, you will shout out to God. 
When you're in that position you will cry out to God, and you know what? God is there to meet you, to encounter you and to love you, to help you, to provide for you, to support you. That's all. 

God is faithful and these people are all on the lifeboat and whether they believe in religion or not, they need God. 
 
When you say that God meets you, have you got stories of how? In what ways has God met you when you've needed him most desperately? 

Me personally? 

Yes. Or stories of others that you know of? 

We've had people come to the church and saying – my cancer's gone. I’m healed. I saw Jesus in prison. I saw Jesus in hospital. I saw Jesus on the streets. There's a saying among Muslims and ex Muslims when they meet each other, they ask each other - Have you seen the man in white? And so they’ll talk about the time when ‘the man in white’ came, or ‘the white man’ was there. Many, many Muslim converts have seen ‘the white man’. They’re encountering him like that all the time. 

That's incredible to hear. I'll make this my final question. I'm just really curious about what is your hope for the future of the church? What is your hope for your home, your country, your family, your church in Iran? 

I hope is that we will see freedom in my country, we will see churches free. 

But then, on the other hand, persecution has also brought church growth. 

Persecution has brought a lot of Muslims to Christ. So another hope, I would say, is that even in in the midst of persecution, in the mess of what is going on now, God will encounter more people. That Iran will turn into a Christian country. 

That millions and millions of people know him and worship him. 

Yeah, I think that's my biggest hope for now. 

 

Read Belle's further thoughts and reflections on her meeting with Dabrina.

Column
Belief
Creed
Education
4 min read

Theology isn’t just for believers – and that’s the problem

As spiritual curiosity among the young rises, let’s change how they explore it

George is a visiting fellow at the London School of Economics and an Anglican priest.

Quizzical-looking students look across a tutorial to others.
Nick Jones/Midjourney.ai.

The Cambridge don told us calmly but firmly in answer to a question, probably mine, that: “You don’t need to have a commitment to study theology here, but it helps.” It was 1972 and I looked around me. I was surrounded by young blokes, dare I say it, of a certain type – tall, pale-though-uninteresting, spotty and a bit chinless. Very much like me in fact in those respects but unlike me, I thought, in one key respect: Blimey, they’re all going to be vicars! 

I ran a mile – well, about 100 – to study something more fun at a redbrick, something that was also being studied by young women, which was important for me at that moment. 

Little did I know that I’d take a theology degree some 30 years later, when I trained for priesthood. And, as it happens, very much alongside women, though this column really isn’t about that. 

What it is about is the lingering academic assumption that theology is for the committed, the faithful; that it’s vocational and for people who are called to make a career of it. I wanted to study it as an adolescent only because I was academically interested (yes, how we laugh now). 

I’m with C.S. Lewis when he says faith is either a fraudulent trick or an absolute truth but can’t be anything in between (“He has not left that open to us”). Either way, I thought, that’s a great story, a curiosity for stories that led me to journalism, since the latter choice – absolute truth – seemed to be the matriculation requirement for theology at university. And the idea that theology is for committed Christians still prevails.  

It’s been on the news agenda again lately that religious studies at A-level and theology in further education have been collapsing as course choices, even as Gen Z (18-28) has shown an increasing propensity for a return to faith and church-going – the “quiet revival”. 

That apparent paradox may be explained in a number of ways. The current college generation may not equate religious interest with academic study (as I didn’t, in a way). It may be that young men, in particular, are drawn to church by a resurgent conservative Christian nationalism. Or it may simply be that a spiritual consciousness is seen as a self-improvement technique that gets dropped by their thirties. 

But there’s another possibility. Maybe we’re just not teaching theology very well. Maybe, perish the thought, we’re making it boring. Perhaps it’s like wanting to make music as a child and being sat down in front of a blackboard to be taught theory, bars and crotchets and whatnot. 

Maybe the young are interested in the subject but not in the Church Fathers, scriptural hermeneutics and ancient Greek. They may be intensely interested in whence our western ethics, morality and culture derive, but then they have history and philosophy for that. Theology is dying on its feet even as the young are wishing to make it live again. 

I have a proposed solution and it’s this: Contextual Theology. This is a school that examines the meaning of religious faith in its contemporary cultural and social contexts. It values human experience – otherwise revelation – as a valid theological source and recognises that scripture emerges from its own cultural circumstances and must be viewed with reference to our own.  

What Contextual Theology emphatically isn’t is an attempt to make theology “fit” post-modern mores and fads. The fount of divinity is unchangeable – impassable, as theologians say – but we’re invited to interpret it through the prism of the world in which we live. It’s not so much about how theology works in the world as how theology makes the world work.  

Contextual Theology is as demanding as it is illuminating. It’s the degree I took, as it happens, when I trained for priesthood in the early Noughties and it never did me any harm (Discuss). 

This isn’t a replacement theory for classical theology. We need to understand it in its ancient context to re-interpret it in our technocratic political climate. The curiosity of our young generation seems to suggest that’s an appealing prospect. 

Yet search for a Contextual Theology degree course and you search in vain. They’re only available on courses for ministerial training (like mine), validated by a university rather than taught by it. That means you can only really study Contextual Theology if you’re training for ministry. Which takes me back to that summer of 1972. 

As Graham Tomlin, of this parish, asserts, we need theologians as well as ministers if the quiet revival among the young is to be properly supported. But we need theologians of all sorts, classical and contextual. 

I like to think of the theologian who, struck by lightning, arrives at the Pearly Gates. “But I taught that God sends famine and floods on all those who sin,” complains the theologian. “Ah,” replies St Peter, “but I think you took him out of context.” 

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