Persecution is more than just having an awkward conversation.
In 2 Timothy 3:12
A brilliant young Turkish theologian and human rights activist named Ziya Meral, who himself became a follower of İsa Mesih when he was seventeen, gives this insight to the daily travail and grind of converts who lose the esteem of their communities:
So when a Muslim becomes a follower of Jesus, the first reason he or she is persecuted is not the belief in Jesus or any other god. In most cases he or she is persecuted because they [sic] are perceived to be betraying their national identity by associating themselves with the West. This means that to be a Christian in the
Physical persecution is temporary and heals, but this social persecution remains and takes deeper roots in the soul of the convert. A deep sense of loneliness develops with a deep-seated sense of shame. Families and old friends are now gone; the name of the convert is now an unspoken memory. A lot of converts suffer from depression, which regularly comes back, even if they emigrate to the West. Many of those who stay in the East live continually as social outcasts with a limited range of work and social interaction.
I have met wonderful men and women who, early in their lives of faith, had to suffer loss of jobs, ridicule from friends, and estrangement from their families. To put it in context, imagine for a moment that you desired to live an openly homosexual life in
 Ziya Meral, A Message to the West From the Persecuted Church, Institute for Global Engagement.
 In the Turkish legal system, there are actually a lengthy number of punishable “crimes against Turkishness,” including insulting the republic’s founder and war general Mustafa Kemal Atatürk and referring to the sudden deaths and emigration of some 800,000 Armenians in 1915 as “genocide.”