In 2001, a month after the Islamic attack on New York City, I published an article on FrontPageMagazine entitled, “Who Can Reform Islam?” Even then, I proposed that the Iranian-Americans stood in the most favorable position to advocate a more useful Islam, an objective re-shaping of Muslim social norms.

Today, however, I am quite sure that the Persians stand equally in the most favorable position to reform, revive, or renew Christianity. And, no, I don’t think it is erroneous or arrogant to suggest that the church could greatly benefit from an infusion of new human experience in the faith.

Behold this remarkable testimony, of a young Muslim girl who has converted to Christianity:

There is no question that this is the most significant testimony of the century, the most meaningful, insightful witness of modern times. The young girl, Nijin (Negeen), is completely spontaneous, sincere, honest, and incredibly intelligent and spiritual about what she is saying. I find her words razor sharp, with deadly accuracy in her understanding of both Islam and Christianity. She is acutely aware of her need for more knowledge of the Bible, but, her basic understanding of the spirituality of God, and Jesus Christ, is pristine!

She says she is Afghani, yet, her language is perfect, popular English. She is obviously Western-raised girl, perhaps even born here, albeit in an entirely Muslim community. She also says she does not know Arabic, but only Farsi–which is the Persian language. This is curious. Afghani is a Persian language, and it could be that Negeen is Iranian, at least in culture. Afghanistan’s is a Persian culture, certainly. She may be part of the Afghan-Iranian Youth movement in Canada. We don’t know, because, she is obviously being quite discrete about her personal identity, for necessary reasons.

On the Iranian point, I want to make this observation. The famous Iranian scholar Seyyed Hosein Nasr says this:

Persia from time immemorial has played this role of imposing unity upon a multiplicity of ideas, forms and motifs that have enetered its border from East and West, thereby bringing into being a new creation fresh and profoundly Persian. This ancient power of absorption and synthesis was fortified by the coming of Islam and has continued as a main characteristic of the Persian Spirit.

[See, Roloff Beny, The Bridge of Turquois (Toronto: McClellan & Stewart, 1975), p.34. This marvellous pictorial text contains a forward by Farah Diba Pahlavi, who in fact gave me book, along with three other treasures, in 1986.]

Would it not be appropriate for the Persian mind to contribute its influence in the “synthesis” of modern, fractured Christianity? Would not the social expression of the Christian faith not be greatly complemented by the ancient brilliance of the Persian ethos?

If Negeen’s words are any indication of what the Persian mind can see in Christianity, I should think such a view should be enshrined in the world showcase of Christendom. A remarkable opportunity exists for the inclusion of the Persian version of the faith. The Persian mind is transcendent through its peculiar knack for objectivity and management of contrasts. An artistic race, it is, the Persian race.

I for one am profoundly touched by this young girl’s testimony. Her intelligence, her insight, is beyond the doctoral level in religious psychology and sociology. Yet, she is just a simple young lady, sharing her experience, from the heart. This is stunning.

May the new year see a wondrous participation of the Persian world in the revels of Christian faith. Indeed, the party’s already begun!

Ghodus means “Holy” in Farsi. Obviously, the word is derivative of the Hebrew verb, qadosh. You see? You can find everything in Persia!

Now, if Western folks, can just make a little room in their hearts for Christians of a different culture–a culture which, unfortunately, is taken for the enemy. Why, look, they’re even using western guitars! (Of course, that’s originally a Persian instrument, I’m afraid!)