Anyone who has taken even a passing interest in the career of Diego Maradona was not surprised when he was hospitalized last month. Maradona’s latest medical adventure turned out to be acute hepatitis, a condition brought on by alcohol abuse. It’s not the first time that Maradona has brought suffering upon himself, yet despite his many transgressions he remains an idol in Argentina.

There are many reasons to dislike Diego Maradona. He is a cheater, as anyone who has seen his “Hand of God” goal knows. He was suspended twice for drug use, once in 1991 for cocaine and for ephedrine in 1994. He has never been faithful to his many partners. He is rumored to have connections to the Italian mafia. He is incredibly egotistical and indulges to excess (he had stomach-stapling surgery in 2005 after literally ballooning due to eating a diet comprised exclusively of pizza, steak, pasta and cakes. He is notoriously prickly, having once received a nearly three-year suspended sentence for shooting reporters who sought comment outside his home.

Maradona, large and in charge

Most people with this type of rap sheet would be in jail or in an institution. Not Diego Maradona. He roams free (except for occasional hospital trips he brings upon himself) amidst an Argentine public that adores him.Why, exactly, do Argentines love Diego Maradona?

Much of the explanation for the seemingly illogical adoration of this flawed genius comes from the history of soccer in Argentina. Brought to the country by British sailors, it was initially the purview of the expat aristocracy. But soccer was soon adopted by the masses in Argentina and given its own South American flavor. As the BBC’s Tim Vickery writes:

First, it was introduced by the British, who were very influential in the region, supplying the activity with first world prestige. Second, it was re-interpreted by the South Americans. The straight line running style of the English was replaced by a much more intricate game of feints, twists and turns - ideal for the player with a low centre of gravity, the physical build of many South Americans.

Vickery’s description of the playing style and physical build of South American players fits perfectly with Diego Maradona. Before getting to other factors, it must be said that Maradona is loved for his ability on the field. Maradona’s passing, dribbling, touch and other skills are, in many ways, the Argentine ideal. Watching the incredibly technical Maradona tear apart teams (such as the English) with a more physical approach, Argentines saw their vision of the beautiful game vindicated.

But Argentina’s love affair with Diego Maradona is not just about soccer. It is also about what he represents. Jimmy Burns, author of the biography Hand of God, describes “Maradona as a unique social, political, and religious phenomenon” (viii).

Maradona has become a social phenomenon largely because he enabled Argentines to achieve their dream of taking on and beating the powerful at their own game. Gabrielle Marcotti has written that Maradona represents “one of the oldest archetypes, that of the slave who outfoxes and defeats his master.”

Maradona, representing the poor and deprived masses, brings down the Western Establishment, not with his God-given physical gifts, but with his brainpower, the very attribute that the First World maintains that the underdeveloped savages elsewhere lack.

When he led Argentina to victory over England, Maradona’s countrymen admired him for finally getting one over on their former colonial masters. The way Maradona almost single-handedly defeated England in the 1986 World Cup is memorable. On that day in the Estadio Azteca, he scored two of the most famous goals of all time: the Hand of God as well as a sixty-yard slaloming run that has been voted the best goal of all time. (Current president Nestor Kirchner has said that Maradona “made all Argentines weep with joy.”)

Maradona after winning the 1986 World Cup

Nobody questions Maradona’s genius on the latter goal, but the Hand of God has been viewed very differently in England and Argentina. Writing in the Guardian, Marcela Mora y Araujo describes the difference in views:

To most English people it was a vile piece of cheating. But, although the rules of football disallow such actions, the informal rules of the lawless vacant lots state that anything goes as long as the referee doesn’t say otherwise, especially in Argentina, where such flexibility extends well beyond football.

Mora y Araujo even ascribes a name to Maradona’s creative application of the laws, picadia criolla, which she translates as “creole cheekiness.”

In his biography of Maradona, Jimmy Burns presents an Argentine concept synonymous to picadia criolla, that of viveza. Burns writes:

In Argentina the English concept of fair play is not as popularly recognized or indeed applauded as that of viveza. The word literally means liveliness, but is used to mean craftiness or trickery, and is never used in a derogatory sense (6).

To a culture that has two words to describe rule-bending, it is logical that Diego Maradona would be a hero.

But what of Diego’s many documented problems? Do Argentines not hold his suspensions, marital infidelity, and shooting of unarmed citizens against him? In short, no.

So what accounts for Argentines’ apparent willingness to forgive Maradona for his many sins? I would suggest that it is due, at least in part, to Argentines’ willingness to admit to their own failures. Argentina has the most psychoanalysts per capita of any country. Many residents of Buenos Aires speak of going to their shrink as if it were a trip to the barber. The shame which continues to surround psychotherapy in many countries is less in evidence in Argentina. And a country full of people so aware of their own weaknesses can hardly fault Diego Maradona for his failings.

There are many explanations for why Maradona has become such a revered figure in his homeland. Yet even so, the level of passion his fans show for Diego is incredible. Marcela Mora y Araujo quotes a sports psychologist (appropriately enough) who says that “In Argentina we are addicted to discussing Maradona, He is our drug. It is not him who is ill, it is us.”

The symptoms of this illness are numerous. There are several sites in homage to him. One contains a poem written by a 15 year-old to her idol (”I say thank you for letting me love you / and may I carry your name in my heart until the last second of my life”).

Art can be found in Argentina that shows Maradona in all his glory.

There was a petition before the 2006 World Cup to put Maradona on the Argentine roster (supporters urged the coach to give him “10 minutes of love” in the tournament) and a street in the city of Santa Rosa was named after him.

Maradona’s voice is respected in Argentina, which is a bit of a surprise given how miserably he’s failed at everything except playing soccer. Despite other unsuccessful attempts at management (he was sacked as manager of Racing Club after missing training because he was on an alcohol and drugs ingesting spree), there was a clamor after the 2002 World Cup for Maradona to take over from Marcelo Bielsa. And when Maradona began a TV show called La Noche del Diez (literally, “the night of ten” in reference to his uniform number), it drew nearly one third of the Argentine audience to watch him sing a song called “The Hand of God.”

Claims that a person is viewed as a god are usually an exaggeration, but not in the case of Diego Maradona. A church set up to worship Maradona may attract only a few followers, but the fact that it exists says something about the level of devotion Argentines have to their most famous player.

But it’s not just a few who relate Diego Maradona and the supernatural. As Gabrielle Marcotti writes that some “argue that sections of his fanbase - whether consciously or unconsciously - secretly entertain the notion that he harbours some form of divinity.”

References to Maradona as a god are evident in recent headlines about him.

Un Dios Aparte (A God Apart) detailed Maradona’s recent trip to Argentine second division team Tristan Suarez practice, after which striker Daniel Bazón Vera said, “We take [Maradona] as our guide.” When the team went on to win their next three games, a second article (titled Dios te Ayuda or God Help You) quoted the same striker. “Now we have God on our side,” said Bazón Vera. The article finished with a simple declaration: “and it’s true.”

Another headline which mixed Diego Maradona and God was seen during his most recent trip to the hospital. Headlined Dios es Argentino (God is Argentine), the article detailed Maradona’s recovery from alcohol-induced hepatitis and offered hope that he might attend the Boca vs. River superclásico (he wasn’t able to).

Estudiantes de la Plata players show support recently for Maradona

Of course, Diego Maradona will one day die. Given his lifestyle, the odds that his death will come prematurely are high. Maradona may recover from his latest illness, but it’s only a matter of before he does himself in. Yet even Maradona’s death will not put an end to the devotion many Argentines feel toward him. As Jimmy Burns writes,

The only certainty about Maradona is that when he dies, no matter how he dies, his funeral in Buenos Aires will be as big as Evita’s and even then people won’t believe that he is dead (2).

To most of the world which views him as a supremely talented player, but incredibly flawed person this belief makes little sense. But to the many Argentines who worship Diego Maradona as a god, the idea that he would live forever makes perfect sense.

Goal celebrations generally fall somewhere in between raw displays of emotion (see Marco Tardelli in the 1982 World Cup final), incredible athleticism (can anyone beat Julius Aghahowa for that?), and sheer ridiculousness (sorry no video available, but see if you can recall Finidi George at the 1994 World Cup getting down on all fours before relieving himself on the corner flag). Recently, however, a new type of celebration has made its way into soccer: the religious celebration. And no player is more overt in praising God after scoring than the Brazilian Kaká.

Kaká’s celebrations initially appear simple. He raises both hands and lifts his head to the sky as he runs away from the goal. But the significance of these gestures is far more than meets the eye and begins to tell the story of one of the world’s most devoted religious soccer players.

Kaká is an evangelical Christian (Brazilian teammates Lucio and Edmilson are as well, but I am focusing on Kaká as he has the highest profile). He told the group Atletas de Cristo that he grew up in an evangelical family. “My parents were already saved and I grew up in the presence of the Lord.”

The young Brazilian’s faith became even stronger after he was baptized into the evangelical Reborn in Christ Church. He told Atletas de Cristo that was “when I began having a relationship of Father to son with God. … [S]omething supernatural happened to me. I can not explain it, but after that experience I got closer to God, more in-tuned with Him.”

Kaká is one of a growing number of evangelical Christians in Brazil. While Kaká’s homeland still has the largest Catholic population of any country in the world, the rise in evangelicals in the past few decades has been phenomenal. A recent article in the Washington Post offers some numbers:

Between 1980 and 2000, the number of those who identified themselves as evangelicals in national census counts doubled, to more than 26 million people in this country of about 185 million. The growth has changed the religious complexion of Brazil, where about 90 percent of residents identified themselves as Catholics in 1980. If the spread of the evangelical denominations continued at the same rate — an unlikely possibility, according to analysts — Catholics would be a minority here within 20 years.

But, as the same Washington Post article details, the rise of evangelical churches in Brazil has not been without controversy. Many of the churches focus on increasing personal wealth along with improving personal spirituality (and in this share many similarities with American evangelicals such as T.D. Jakes). But this monetary focus has made allegations of financial impropriety among church leaders particularly stinging. When Estevam and Sonia Hernandes-Filho, leaders of the a Brazilian evangelical church, were detained by U.S. Customs officials for attempting to bring in large amounts of undeclared cash, it was big news back in Brazil, where the couple is wanted for “siphoning off millions of dollars in followers’ money for personal enrichment.”

Estevam and Sonia Hernandes-Filho

News of the arrest of the Hernandes-Filhos was also notable because they head the Reborn in Christ Church, which counts a certain young man named Kaká among its disciples.The problems at the top of the church, however, have not filtered down to its most famous disciple. Kaká is described as having “impeccable manners and dedication” and has done work with the World Food Programme (see article titled Kaká Able to See Beyond Dollar Signs). He also has strong morals that he lives out in his professional life (the anti-Rooney, if you will): “I will not brawl … I am not supposed to be punching people up on the field or swearing.”

Kaká’s sense of morality also extends to his personal life. He objected to Carlos Alberto Parreira’s decision to allow the Brazilian players to have sex during the 2006 World Cup (maybe if the coach had listened, Brazil would have lived up to their potential). And, in what Alex Bellos said “must be a first for a footballer at his level” proudly declared himself to be a virgin at his 2006 marriage.

But, as defines evangelicals, Kaká is not satisfied to live out the Gospel in his own life. He has actively used his status as a professional athlete to promote his religious agenda. In addition to his more muted arms-raised celebration, Kaká has also made a habit of wearing t-shirts with evangelical messages underneath his uniform, which he exposes after scoring. The shirt he put on after winning the Champions League in 2003, which displayed the phrase “I belong to Jesus” (in English, a language he does not speak) was clearly intended to spreading a message to as wide an audience as possible.

Indeed, Kaká is open about his intentions. In his interview with Atletas de Cristo, he mixes the language of religion and soccer.

To those who already have Jesus: you have made the best choice and are in the best team. Go ahead. Do not give up. The fight is great, but we can only win being on Jesus’ side. To those who have not yet surrendered their lives to Jesus: What are you doing being outside of this team?! Come to learn the Word of God, come to know who God really is.

And, in what was either a prescient piece of advice to his soon-to-become rotund Brazilian teammate Ronaldo, the t-shirt slogan that didn’t make the cut, or his personal message of salvation for humanity, Kaká says, “Stop eating cookies, while God offers us a banquet.”

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Benny Feilhaber (left) playing for the USA U-20 national team

When American midfielder Benny Feilhaber signed for Hamburg in 2005, he returned to the part of the world his grandfather had left over half a century ago. But Feilhaber’s trip from UCLA to Germany was only the latest voyage in a life filled with twists and turns.Benny Feilhaber was born in Rio de Janeiro in 1985. His Jewish grandfather had fled to Brazil from his native Austria in order to escape the encroaching Nazi regime (though the Jewish population of Brazil is not as large as in Argentina, there are an estimated 100,000 Jews there today).Two generations later, young Benny grew up playing soccer in the streets of Brazil. He described the game there as “the most carefree soccer in the whole world. You kind of just play, do what you want with the ball and if you lose it and you just try and get it back.” Feilhaber played futebol in Brazil until, at age six, his family moved to the United States.

In Southern California, Feilhaber was a stand-out on local youth teams. He had a standout career at Northwood High School, but not enough to earn a scholarship to college soccer power UCLA. Feilhaber decided to try his luck as a walk-on at the Los Angeles school and earned a spot on the team. He experienced some success at UCLA, including being named to the Pac-10 second team, but his big break would come when he was named to the U-20 team for the 2005 World Championships.

Feilhaber’s inclusion on the U-20 team was a surprise because while he was successful at UCLA, he had never played for a youth national team. Good luck graced the player, as he told Andrea Canales of Soccer365:

I think the most surprising fact was how [then U-20 coach] Sigi (Schmid) heard about me to bring me in to the national team. His son attends UCLA and knows all the soccer guys. He told him I had been playing well and so Sigi decided to watch some games toward the end of my sophomore year.

Feilhaber’s play at the 2005 World Championships proved that his inclusion in the squad was deserved. He played so well that he was FIFA waxed poetic about his “silky skills and bags of creative energy” and named him to the all-tournament team, along with Leonel Messi, Philippe Senderos, and Jon Obi Mikel.

Feilhaber left such an impression at the tournament that he received offers from Mallorca, Heerenveen, and Kaiserlauten as well as Hamburg, with whom he eventually signed. The fact that Feilhaber had an Austrian passport smoothed his passage to Hamburg (with it, he wasn’t counted as a foreigner).

Feilhaber in his presentation for Hamburg

Feilhaber says he does see it as “a little bit ironic” that he now plays his soccer in the country which once forced his grandfather to flee his homeland (he is not the only Jew to return to Germany in recent years; see this Christian Science Monitor article about a “Jewish renaissance” in the country). And he says that most people in Germany “don’t [realize] I [am] Jewish, but if they asked I would be first to tell them.” Feilhaber identifies as Jew enough that he traveled to Israel with the American soccer team to take part in the 2005 Maccabiah Games. Doing so postponed his joining up with Hamburg, but Feilhaber says he doesn’t regret the decision. While there, he led the US team to a silver medal along with Chivas USA’s Jonathan Bornstein. (Bornstein, child of a Jewish father and Mexican mother described the tournament thusly: “Outside of my UCLA teammate Benny Feilhaber, I never really thought there were other high-class Jewish soccer players out there. With the Maccabiah Games, I definitely got the chance to experience a good thing. I realized there are a lot of really cool and really good Jewish athletes.”)

While Feilhaber began his Hamburg career with the reserves, this year he has seen extensive time with the first team. Playing along with world-class players such as Juan Pablo Sorí­n (also a Jew) and Rafael Van der Vaart (married to Dutch MTV presenter Sylvie Meis, who is Jewish) has improved Feilhaber’s play enormously.

Bob Bradley brought Feilhaber into the US squad this past week and gave him his first start in Sunday’s 3-1 victory over Ecuador. Feilhaber’s technique, passing, tackling, and stabilizing play were lauded by many. Said Landon Donovan (whose man of the match performance was due in no small part to the dirty work Feilhaber put in behind him), “He’s very good on the ball, and has as much potential at that position as anyone I’ve seen. He’s in a spot where he could find himself playing there for a long time for the US.”

One problem Feilhaber has is figuring out where “that position” is. While Feilhaber has played mostly as a defensive midfielder in recent years, he is far more skilled and creative than a typical “destroyer” in the mold of Claude Makelele. Some, like Paul Gardner, worry that Feilhaber’s “talent [may] wither away in the restricted world of the holding midfielder.”

But this view ignores the fact that a defensive midfielder need not only be a destroyer. In fact, Feilhaber resembles Italy’s deep-lying distributor Andrea Pirlo, a comparison both Feilhaber himself and Marc Connolly have made. Indeed, the US national team may have to reshape its tactics to match Feilhaber’s talents. (In this they could take a cue from the Argentines, who love a “number 5″ described by Marcela Mora y Araujo as “both marker and playmaker” who often pushes into an inside forward position too).

Feilhaber battles against Arsenal’s Julio Baptista in a 2006 Champions League match

Feilhaber’s unique skill set may stem, at least in part, from his eclectic upbringing. Landon Donovan says he has a “German bite” and Feilhaber agrees, saying he has “learned to be an aggressive ballwinner” in his time at Hamburg. But underneath he still retains some of what he learned on the streets of Brazil. The six years he spent in South America were important in teaching him “to keep the ball for my team and not to give it away easily.” Putting together this strength and technique has been key to his success. “Once I was able to use both these qualities in my soccer, it helped me become a much better player.”

Benny Feilhaber’s life has taken him to many continents, but he has never forgotten the country of his birth. He still speaks Portuguese, drinks matte (a Brazilian tea) every day, and told the website Even Is On that Brazilian music prominently placed on his iPod. And despite the success Feilhaber has achieved, he says that his dream is to play for the Brazilian club he supports, Botafogo.

Feilhaber is truly a man of the world. He makes a living in a country far from home, but claims the distance doesn’t bother him. “I’ve been really exposed to many different lifestyles so [playing in Germany] is definitely a new experience for me but nothing has been too unusual that I haven’t seen before.”

Soccer has often been called a religion. Both soccer and religion boast an incredibly high number of passionate devotees. But some extremists in the religious community see the game as a threat to their religion and their values. Religious proclamations intended to prohibit soccer have been surprisingly common in recent times. Yet despite these edicts, soccer remains the only thing capable of competing with religion for adherents.

A recent Adidas advertisement makes the link between soccer and religion

A USA Today headline on Iraqis watching the 2006 World Cup screamed out “When World Cup’s on, the only religion is soccer.” 1970 Brazilian national team captain Carlos Alberto Torres has said that “football in Brazil is like a religion.” Even Italy, home of the Catholic church, has seen its obsession with calcio compared to matters of faith, with the AP describing it as “a country where soccer is a religion for many.”

Some have wondered whether Europe’s rise in soccer attendance and the drop in church-going are related. In a 2002 opinion piece in Rutgers University’s student newspaper, the Daily Targum, Thomas Mitchell asked whether soccer had become “Europe’s substitute religion.”

In pure numbers of adherents to their faith, soccer may actually be more popular than religion. Writing during the 2006 World Cup, Chicago Tribune writer Tom Hundley quantified the comparison:

Christianity, with more than 2 billion believers, ranks second among the major religions of the world. Soccer is first.

Devotees of soccer don’t necessarily see it as competing with religion for their faith. But some religious authorities do.

Some Islamists see the game as a direct threat to their values and have gone to great lengths to restrict it. In 2005, Saudi Arabian newspaper Al Watan published an anti-soccer fatwa. The fatwa went to great lengths to condemn the world’s most popular sport (including great popularity within the Kingdom of Saud itself). The fatwa is below followed by a few choice morsels of its condemnation.

You should spit in the face of whoever puts the ball between the posts.

Play in your regular clothes or your pyjamas or something like that, but not coloured shorts and numbered T-shirts, because shorts and T-shirts are not Muslim clothing.

Do not play in two halves. Rather, play in one half or three halves in order to completely differentiate yourselves from the heretics, the corrupted and the disobedient.

Do not call “foul” and stop the game if someone falls and sprains a hand or foot or the ball touches his hand, and do not give a yellow or red card to whoever was responsible for the injury or tackle. Instead, it should be adjudicated according to Sharia rulings concerning broken bones and injuries.

Do not follow the heretics, the Jews, the Christians and especially evil America regarding the number of players. Do not play with 11 people. Add to this number or decrease it.

Though the fatwa had little impact overall (other religious authorities condemned it roundly), it did seem to play a part in influencing some Saudis to travel to Iraq to wage jihad. These players were influenced most by the part of the fatwa which claimed that soccer should only be used as training for jihad:

If you have fulfilled these conditions and intend to play soccer, play to strengthen the body in order better to struggle in the way of God on high and to prepare the body for when it is called to jihad.

According to a translation from the Middle East Media Research Institute (MEMRI),

On August 22, 2005, Al-Watan reported that the soccer players involved in this affair were from the Al-Taif region, and that some of them belonged to the region’s well-known Al-Rashid team.” In another article, Al-Rashid captain Ja’far ‘Attas said that three of his players had left the team. A few days later, team members confirmed that the three had become devout and, under the influence of various fatwas, had begun to believe that soccer was forbidden by religious law.

In the summer of 2006, the World Cup coincided with the rise to power of the Islamic Courts Union (ICU) in Somalia. The Islamist group took control of the lawless country and immediately imposed its views on the population. Like the Taliban had done during its rule, the ICU barred its people from watching soccer. According to Newsweek, “open-air video parlors showing World Cup matches were shut down,” making Somalis among the few people around the world not watching the tournament that summer.

Hassan Dahir Aweys, one of the leaders of the soccer-banning Islamic Courts Union

Not wanting to be outdone by Sunni extremists, Iraq’s radical Shiite cleric Moqtada al-Sadr issued his own anti-soccer fatwa. Citing the views of his father, Mohammed Sadiq al-Sar, and Islamic law (sharia), the young cleric said:

Not only my father but Sharia also prohibits such activities which keep the followers too occupied for worshiping, keep people from remembering [to worship]. Habeebi, the West created things that keep us from completing ourselves (perfection). What did they make us do? Run after a ball, habeebi What does that mean? A man, this large and this tall, Muslim- running after a ball? Habeebi, this ‘goal’ as it is called; if you want to run, run for a noble goal. Follow the noble goals which complete you and not the ones that demean you.

Before returning to Iraq after the US invasion in 2003, Sadr lived in Iran, a country known for barring women from its stadiums. CNN detailed the Iranian policy:

One religious leader, Fazel Lankarani, went further and issued a fatwa against the presence of women in stadiums. Aliabadi, who announced that women would be permitted to attend live games from the start of next season, seemed to backtrack when he told reporters: “The ban on single women still exists and we won’t allow single women to attend any games. Only women who come with their families will be allowed in.” On March 1, Iran’s security forcibly stopped 50 female football fans from attempting to enter Tehran’s Azadi or “freedom” stadium to watch a match between Iran and Costa Rica.

But, as Franklin Foer documents in his book How Soccer Explains the World, passionate fans in Iran have fought against the restrictive rules. Foer tells how the Azadi stadium had, upon Iran’s qualification for the 1998 World Cup, seen thousands of women allowed in to celebrate the achievement (221). The Iranian regime, Foer writes, has a “Roman nose for self-preservation” (219) and going against their own fatwa was not a radical shift in policy, but a temporary move aimed at avoiding confrontation with jubilant fans.

Iranian fans in a special “female-only” section attend a game in 2005

Lest one think that Islam is the only religion to harbor animosity toward soccer, Christianity has its own extremists who critique the sport on religious grounds. Echoing the radical Islamists’ view that sport takes people’s focus away from “higher goals,” the Rev. Metropolitan of Nafpaktos and St. Vlassios Hierotheos of the Greek Hierotheos Vlachos of the Greek Orthodox Church issued this proclamation in 2002:

For many people, soccer is a religion, a worship. Several expressions used are taken from religion. Spectators sit in the stands and their “gods”, the soccer players, contest as another twelve/eleven gods in the field for Victory. Since soccer is considered by many as a new worship, there is certainly their own god, the god of soccer. They pray to this non-existing god.

As anyone who has seen the movie The Cup knows, not all Buddhists love the beautiful game. In the film, based on a true story, boys at a Tibetian Buddhist monestary in the Himalayas work to convince their teachers to allow them to watch the 2002 World Cup final. The outcome of the movie (I don’t want to spoil it but if you can’t figure out what happens at the end of this “feel good” flick something’s wrong with you) gives hope that the religious around the world might see the error in their ways.

From the Korean-language version poster of The Cup

Religious authorities need not see soccer as a threat to their faiths. The young monks who watched Ronaldo toe poke his way to victory have not lost their faith. Soccer is a powerful force loved billions around the world, but it is not powerful enough to challenge true religions.

In recent years, Iran’s government has not given the world much reason to view it as a bastion of tolerance. The refrain “Death to America” filled the Persian air in the wake of the 1979 Islamic Revolution, and continues to be uttered to this day. Anti-Semitism is common in political discourse, with President Ahmadinejad in 2006 calling [T]he Zionists and their protectors “the most detested people in all of humanity” and organizing a Holocaust denial conference.

But under the radar there is a story of an Iranian player whose treatment shows the tolerance for which Iran has, in various periods of its history, been known. That player’s name is Andranik Teymourian and, in the Muslim theocracy, he stands out as a Christian.

Andranik Teymourian

Surprisingly, Teymourian insists his religion has never been an issue. “I am very happy that as a Christian I am playing for a Muslim team,” he told the AP during last summer’s World Cup. Teymourian insists that religious issues don’t affect the players in Iran’s dressing room. “In terms of being a religious minority, I’ve got no problem, and relations are really good at the heart of the team.”

And the Iranian people are happy with Teymourian too. When he made his debut for the Iranian national team in 2005, people in that country were initially surprised to see him cross himself. But he has quickly won them over. Despite Iran’s lack of success at last summer’s World Cup, the image of Teymourian collapsed on the field after giving his all has endeared him to many in the country.

Teymourian collapes after Iran’s game against Angola

Teymourian is part of the Armenian minority group in Iran. Their numbers are currently estimated at some 200,000, with the majority living in Tehran and around Isfahan. Armenia and Iran were historically very close, but when their populations converted to Christianity and Islam respectively, the connections grew weaker. Despite this religious split, Armenians began coming to Iran in the 16th century. In the 20th century, Mohammad Reza Shah saw the Armenian population as a trusted source of support, and allowed the community to prosper under his rule. The Islamic Revolution of 1979, however, brought Islamic fundamentalists to power, leading many fearful Armenians to flee the country. Around 100,000 left during the rule of Ayatollah Khomeini. Surprisingly, Iran’s rulers today take a less repressive approach toward their Armenian minority. According to historian George A. Bournoutian,

The current government is more accommodating and Armenians, unlike the Kurds and Iranian Azeris, have their own schools, clubs, and maintain most of their churches. The fall of the Soviet Union, the common border with Armenia, and the Armeno-Iranian diplomatic and economic agreements have opened a new era for the Iranian Armenians.

Andranik Teymourian has shown himself to be a model of tolerance, even toward people still oppressed by the government of Iran. He has two Israel teammates at his club team, Bolton, and has become close friends with one of them, Idan Tal. Tal told Ynetnews in January of their burgeoning friendship:

We’re good friends off pitch as well. We talk a lot, sometimes we go out together. He told me a lot about Iran’s World Cup games. He’s living here alone, with no family, but he has a few Iranian friends who have lived in the area many years, and they were also very nice to me when I met them.

When Tal embraced Teymourian after he scored Bolton’s fourth goal in an FA Cup match against Doncaster Rovers in January, the image was reproduced on both Israeli and Iranian websites and lauded as a symbol of friendship trumping politics.

From L to R: Idan Tal, Andranik Teymourian, Kevin Davies, and Quinton Fortune

According to Tal, “it was just another victory hug.” And what did the Israeli say to the Iranian as they embraced? “We were laughing. We call him ‘Jesus’ on the team, a nickname the manager gave him when he let his hair grow long and he looked like Jesus, so I said ‘congratulations on the goal, Jesus.’”

What does Mahmoud Ahmadinejad think about one of the most detested members of humanity calling one of his countrymen Jesus? We’ll likely never know. But in their embrace and in their friendship, a Jew from Israel and an Armenian Christian from Iran are showing that cooperation on the soccer field can trump odious government policies.

Perhaps their friendship can be the beginning of what is right now unthinkable: reconciliation between Iran and the Jewish people. Indeed, within the country there are currently around 40,000 Jews, down from the 100,000 there at the time of the Islamic Revolution. Historically, Iran has been a place of freedom for Jews, who revere the ancient Persian king Cyrus the Great for liberating them from captivity and allowing them to return to Jerusalem.

We can only hope that the current anti-Semitic policies of Iran’s government are a historical blip and that future governments might follow the lead of Cyrus the Great, and not that of Mr. Ahmadinejad. Iran has made some progress on increasing tolerance of its Armenian Christian population; how long will it be until we have a government there that is courageous enough to make peace with Jews around the world, and the Jewish community in Iran itself. If such reconciliation were to occur, what better symbol of cooperation could there be than a player from Iran’s Jewish community representing the national team?