AhlulBayt News Agency (ABNA): Carlos Alberto Libânio Christo, known as "Frei Betto," is a Brazilian author, political activist, and philosopher born in Belo Horizonte on August 25, 1944. At the age of 20, while studying journalism, he joined the Dominican Order. Following this experience, in addition to his extensive work to combat hunger in Brazil, he has produced content in various areas, including criticizing politics in Latin America, and has written popular works such as "The Castro Way" and "A Man Named Jesus."
This renowned author in South America, in an article titled "Iran: The Source of Our Beliefs," examines the historical and intellectual influences of ancient Iran (especially Zoroastrianism) on the formation of Jewish and Christian religious beliefs. He emphasizes that religious beliefs, even if divine, are shaped within the context of history and culture, and understanding these roots does not weaken faith but can provide a deeper perspective on it.
The following is the full text of this essay:
"When I was a child, I believed that all human beings were brought into the world by storks and that Christmas gifts were brought by Santa Claus. Not only the origin of creation, but many of our deep beliefs became meaningful to us through hearing myths, and we grew up hearing these ancient narrative forms, unaware that religious narratives also have mythological and historical roots, even if divinely inspired.
"Did you know that Christian and Hebrew faith have Iranian roots? Until 1527, due to the profitable Brazilwood trade, our country was called the 'Land of the Holy Cross' by Portuguese invaders. And until 1935, Iran was known on the world stage as 'Persia'—an external name given by the Greeks to that land. In that year, however, Reza Shah Pahlavi changed the name of this ancient country to 'Iran,' meaning 'Land of the Aryans,' just as the various peoples of that land called themselves.
"The influence of Iranians on the biblical texts occurred mainly during and after the Babylonian exile of the Hebrew people in the sixth century BCE, when the Persian Empire dominated the ancient world. In that century, the Kingdom of Judah was invaded by the Babylonians, and a large portion of the Israelite population was forcibly transferred to Babylon, in present-day Iraq, which was under the rule of Nebuchadnezzar II. In 586 BCE, the Babylonians destroyed Jerusalem, and the temple built by King Solomon was completely razed.
"In the Old Testament, in 2 Kings (chapters 24 and 25), the historical account of the siege of Jerusalem, the destruction of the temple (while 1 Kings chapters 5-7 describe its construction), the burning of houses, and the exile of the people are recorded. In this context, for a better and more genuine understanding, it would be useful to consult chapter 36 of 2 Chronicles.
"The prophet Jeremiah, who lived at the time of the siege of Jerusalem, describes the besieged city (chapters 37-39) and the exile (40-44) in full detail. The poetic text 'Lamentations over the Destruction of Jerusalem,' with its specific examples and subtleties, and the echo of the people's suffering in captivity in the Psalms, are also extensively narrated in this work.
"This exile, with its bitter and unfinished narratives, only ended when Cyrus, the king of Persia, conquered Babylon in 539 BCE and freed the Hebrews. Therefore, Jews have always owed a debt of gratitude to the people of Iran for this great act of liberation and support. This liberation is mentioned many times in biblical books such as Ezra and Nehemiah.
"Direct contact between the Hebrews and Iranians was a real historical event. After the conquest of Babylon, Cyrus allowed the Israelites (followers of Judaism) to return to Judea and rebuild the Jerusalem temple in 516 BCE. This event is also commemorated in the book of Isaiah, where Cyrus is described as a liberator chosen by God.
"The Iranians were a cultured and religious people. They initially had polytheistic religions until Zoroaster, born in the seventh century BCE, centralized worship on a single God called 'Ahura Mazda.' Many scholars attribute the monotheism of the Bible to this Iranian source, because archaeological discoveries, such as inscriptions from eighth-century BCE tombs, indicate that the Hebrews previously worshipped Yahweh and his wife Asherah, the Canaanite fertility goddess.
"Many recurring concepts in the Bible, such as free will, final judgment, the hierarchy of angels, heaven, hell, the resurrection of the dead, and the eternal struggle between good and evil, are beliefs found in the Avesta, the Zoroastrian holy book.
"Notably, it also features the figure of a universal savior named 'Saoshyant,' meaning 'one who brings benefit.' He is the one who will resurrect the dead, lead the final judgment, and bring immortality to humanity. He will return the world to its original perfection—a world without disease, old age, or death. He is said to be one of three saviors born of virgin mothers at the end of time. The concept of Saoshyant has influenced the eschatology of other religions, including the belief in the Messiah in Judaism and Christianity.
"These factors have led many scholars to investigate whether contact with the Persian religion, Zoroastrianism, influenced Jewish theology and, subsequently, Christian theology. Issues such as the duality of good and evil, final judgment, the resurrection of the dead, the existence of a hierarchy of angels, and the promised savior—which play a central role in Persian faith—appear to have become more prominent in post-exilic Judaism.
"In the earliest Hebrew texts, evil does not appear as an independent force, but later texts show a further development of the concept of Satan as an enemy of humankind and a major obstacle on the path to its happiness—a development that may be a reflection of this Iranian dualistic worldview.
"The concept of collective resurrection, referred to as the 'Apocalypse' in ancient texts and scriptures, is not very prominent in Jewish beliefs. Its later appearance, if any, in some expressions is also this imported product, likely influenced by authentic Persian beliefs.
"Among biblical scholars, there is no complete consensus on its Iranian roots. This is difficult for those who believe the Bible was directly inspired by God to the Hebrew and Christian writers to accept. What most agree on is the existence of a kind of cultural dialogue between Zoroastrian sources and biblical texts. This adaptation of Iranian concepts to Hebrew monotheism might today be considered 'appropriation' or even 'plagiarism.'
"In response to the question my friends ask—whether this research undermines faith—I say that faith based on mythical and bibliographical narratives is fragile; not the faith built on a personal relationship with God and founded on love for others."
Frei Betto, who also has executive experience serving in the cabinet of Brazilian President Lula da Silva, writes about the sources of his research: "Scholars such as Shaul Shaked of the Hebrew University of Jerusalem have shown through coherent research that the Aramaic language (the official language of the ancient Persian Empire) and the Persian language had a strong presence in Hebrew vocabulary and thought, and examples of words of Persian origin can even be seen in Hebrew religious vocabulary.
"The book 'Persepolis and Jerusalem: Iranian Influence on Apocalyptic Interpretation' by Jason M. Silverman provides a deep and direct analysis of this subject, examining how Persian ideology and religion may have shaped Jewish apocalyptic literature, including the books of Daniel and Ezekiel.
"The work 'Iranian Influence on Judaism: From the First Century BCE to the Second Century CE' by Shaul Shaked, published by Cambridge University Press, also carefully examines the linguistic and conceptual overlaps between these two religious traditions.
"The article 'Creation in the Encounter of Isaiah and Zoroastrianism, Babylonian Religion, and Genesis' by Tina D. Nilsen focuses on a specific area: examining whether the concept of a singular creator God—the core of Jewish monotheism—was shaped in interaction with Persian and Babylonian traditions.
"The book 'The Others of the Bible: History, Faith, and Culture of Ancient Peoples and Their Role in the Divine Plan' by Andre Daniel Reincke comprehensively examines cultural interactions between the Hebrews and neighboring peoples (Mesopotamians, Egyptians, Canaanites, Persians, Greeks, and Romans), showing how non-religious beliefs and cultures were present in the faith of ancient Israel and the formation of the Bible.
"The book 'The Bible With and Without Jesus' by Amy-Jill Levine and Marc Zvi Brettler analyzes biblical narratives in their original context, comparing Jewish and Christian interpretations while addressing common roots with the ancient Near East.
"Finally, a notable example in this field should be introduced. 'What They Hide from You' by Ben Yahim Gabriel, in a detailed study, addresses these same Hebrew and Aramaic roots of the Bible, examining the context of 'Law' (Torah) and 'Grace' (Chesed) in contrast to Western perspectives. Reading this work would not be without benefit or effect for the reader of this text."
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