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History of Christianity

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Given the two millennia which the history of Christianity fills, Johnson's work is necessarily limited in what it covers and in the detail it devotes to certain topics. In a book of this nature (one designed for a general readership), much is left out. But the "spine" is there, and Johnson traces the development of the Church from the time of Christ (with some brief background information on Jewish sects before Christ) through, approximately, Vatican II and Humanae Vitae.

The Catholic Church is more the topic of the book than is Christianity in general. Perhaps this results from the age of Catholicism versus the age Protestant denominations. After all, for three quarters of the period covered, the Catholic Church was virtually alone on the scene, at least as far as Western Europe (Johnson's focus) was concerned. But even in the post-Reformation era, Protestantism receives attention that pales in comparison to that given Catholicism. And the Eastern Orthodox churches are mentioned virtually not at all after the 1054 split, except to compare the Church's adherence to Latin while the Orthodox churches accepted the native tongues of its members. All of this is fine, of course, but the title is somewhat misleading in this regard. A better title might have been "A History of Catholicism" or "A History of Christianity in the West."

That said, this is still an excellent book, and the material it includes is examined excellently. Theological doctrine and debates necessarily enter the story (such as the Trinity and the Pope's infallibility), but this is not a history of doctrine and its development. Rather, Johnson focuses on the evolution of Christianity (or, if you like, the Church) as a political, social, legal, and economic institution, one centered in Western Europe but also attempting to radiate outward--through the Crusades, missionary work, and, later, attempting to establish a foothold in North America. A key element of the story is the church-versus-state relationship, which changed over time. At times, the Church was the dominant player, and at other times, it yielded much authority to European monarchs. Much of the history witnesses series of give-and-take between church and state and, of course, concludes with the triumph of the state and also with the virtual separation of the world into two (sometimes competing) spheres.

This is an excellent treatment of Christian history, summarizing in 500 pages what could legitimately fill (and has filled) many thousands of pages. It is more than mere narrative as well, for Johnson includes many insightful analyses and draws thought-provoking conclusions. The book does not assume too much pre-existing knowledge of the subject (although having read the Bible, or at least Acts, would probably be helpful for the first part of the book), and it serves as a very fine starting point for studying the history of Christianity.

Paul Johnson is easily the best pop-historian writing today. He's so good, his books almost qualify as serious academics- really the only thing that keeps them "popular" literature is their astonishingly ambitious scope, far too wide to facilitate truly serious study. But it is this breadth of scope which I love most about them. Johnson writes these sweeping studies of peoples, movements and centuries that provide a framework for understanding that is simply invaluable. In his History of Christianity, he has done it again.

I've heard that Johnson is Roman Catholic, but he doesn't come across that way in his book. He's very unbiased toward any one tradition. But that's not to say he's an impartial observer. He alternately lambastes and praises almost every major figure in church history from Augustine to John Calvin to the spineless Pius XII.

The narrative is constructed as a tension between the forces of humanism in the church, and the more conservative elements. Both sides have had their problems, often springing from dogmatism and overzealous application of their own philosophies to the lives of others, through the instrument of the state. Of all the personalities treated in the book, his favorite seems to be Erasmus, who he sees as almost the ideal Christian- intellectual, but with conviction, open-minded, but with a foundation for his thought.

There's not much pre-A.D. history provided as background in the book, but this doesn't detract from the quality of the history that is given. I assume that A History of Christianity takes up where Johnson's History of the Jews left off, so I plan on reading it before long. My only real regrets about this book are that it doesn't deal more with the Eastern Orthodox church and that it ends in 1970. I'm also interested in reading an academic study of American fundamentalism, a movement which I find fascinating in its strangeness, although Johnson only touches on it briefly here. I'd highly recommend A History of Christianity to anyone with even a passing interest in church history. The context it provides for further study is invaluable and the book, although a long read, is a delight.

Johnson's history of christianity is simply a masterpiece. The book will not let down the reader that not only want to learn about the rise and evolution of christianity but also wants to take some lessons out of it. Written with sincerity, though Johnson is an english catholic, the book describes the most important periods of christianity depicting the major trends and changes in the history of the religion that shaped the spirit of the western culture. Johnson's chronicle starts with the birth of a jew in an obscure corner of the Roman empire and ends when Paul VI becomes pope, and so it leaves the reader without almost the last 30 years of history. However, this book is a must read: the way Johnson gathers the facts of history together in order to describe the main trends and seizures is magnificent. Therefore, through a pleasant reading, one learns, for instance, the evangelization of Europe, the struggle for power between the pope and the european rulers in the middle ages, the causes and consequences of the reform and the wars of religion, how the secularization process started in the western world during the XVIII century, and many other things. The books shows also the evolution of the philosophical and social perspectives on christianity, from Agustin to John XXIII, and through the work of personalities like Thomas, Inocentius III, Beckett, Erasmus, Luther, Pascal, Locke, Leon III, Pius X, among others. Finally, two strengths must be emphasized. First, the book shows how the history of the last 500 years of christianity has been shaped by two antagonical forces: on one side, humanist and liberal forces (developed by people like Erasmus and John XXIII), and on the other side, ultra-conservative and retrograde forces (represented by Pius X for example). The book's second strength is the analysis of the XX century period (up to 1970's). There Johnson condemns brilliantly Pius XII's undersantable but unforgivable cowardness during Nazi rule in Europe and shows the dramatic changes that led to the second Vatican council and the unresolved problems left after the council finished. In the end, Johnson says, the way the catholic church will lead with these unresolved problems (for example about the government and decision-making within the church) will be one of the most important factors shaping the history of christianity for the next decades.

I needed to use this for a graduate level course. For that, I thought it was less than suitable. But this is a solid history, that gives some depth on a popular level. It's aimed at a general audience, and has little citation of direct sources. Still, Johnson is a solid historian, and I'd recommend the book to anyone interested in the history of the Christian faith and church.

Johnson aims to present an historical overview of the Christian religion from its Jewish beginnings until just a few years before the pontificate of John Paul II. It's the first of Johnson's books that I have read, and I must say he is a fetching writer with an easy manner and a brisk style.

His account dwells primarily, and not inappropriately, on the history of European Christianity, though he devotes a large chapter to the rise of the faith in South America and the United States. All of the main events are here: the theological and missionary work of Paul, the Constantinian conversion, the Reformation and, at the end, Vatican II. And some of the 'second-tier' topics Johnson chooses to discuss are quite fascinating: he gives a valuable overview of the contemporary setting of Jesus' mission, a very interesting account of the Jesuit's missionary activity in 17th century Japan (and the subsequent brutal suppression of the faith in that country), and perhaps best of all he stages a delightful parade of some of the bizarre sects of 'Reason' that thrived in in the wake of the Revolution in France. And Johnson seems to have been ahead of his time in drawing attention to the potential consequences of the rapid spread of Christianity in Africa.

However it should be said that the tone throughout the book is fairly consistently negative. Johnson is himself a Catholic, and perhaps he felt it necessary to take the critical stance lest he be criticized for being partial and patronizing. If that was his fear, he certainly succeeded brilliantly in deflecting any such criticisms, but I think the book suffers as a result. When the Church argues on theological grounds, he considers it slightly out of touch, but when it advances other arguments it is worldly and inauthentic; when Catholics do not condemn Nazism to Johnson's satisfaction they are attacked, but when Lutherans do the same they are excused (after all, they didn't have a 'tradition of opposition to the state'); when the Pope refuses to compromise he is portrayed as domineering and antidemocratic, but when he does compromise he is a 'weak autocrat'. Johnson reserves most of his ire for "Augustinianism", "triumphalism", and "mechanical Christianity", whatever that is. I found the concentrated dour tone a bit much after a while. Johnson added a diminutive epilogue in what is apparently an attempt to redress this misbalance, but the result is rather feeble.

Overall, then, a fine read from a literate curmudgeon.

For such a major topic, I think he covers it quite well. It is indeed the history of Christianity. Though a Christian himself he neither glosses over Christian atrocities nor denegrades any one sect or any other religious belief (though the reference to Mohammed as a monophysite has me baffled, but then again I am not as conversant with Islam as I could be). He refuses to drag God through the pages of his book, which is a very good thing. After all, the subject matter is the HISTORICAL perspective of Christianity, not the theological, and besides he is dealing with a multitude of sects which ALL claimed to be inspired and the true Christianity. I found it quite engaging, not dry and technical, though it is definitely not a primer on the topic.

Make no mistake, Johnson has written a fantastic book. However, if you are not already familiar with some of the basic dogmas of early Church history, this book may not be a good place to start. I suggest reading David Chidester's recent book before starting on Johnson. You should also know that Johnson (and Chidester) completely ignore the existence of any of the Eastern Orthodox denominations. Jaroslav Pelikan remains the only serious scholar to include the Orthodox in his survey of Christianity.

The British historian Paul Johnson has often applied his talents fleshing out details on historical periods that often seem to cast a superficial gloss in the modern mythologies promoted nowadays. Mr Johnson's frequently insightful analysis of various periods and historical figures correct many of the misleading or erroneous impressions gleaned from other less careful sources. Although his vocabulary requires a hunt for the dictionary more often than other authors, such effort is rewarded with the fascinating prose and delightful anecdotes that educate and enlighten in extensive chapters but without tedium. Though this history is not always complimentary, Johnson points out that Christianity identifies truth with faith: "A Christian with faith has nothing to fear from the facts."

_A_History_of_Christianity_ outlines the rise and propagation of a small Jewish sect from a milieu ready for a religion centered on faith and salvation, but lacking the nationalist imperatives of its origin. Jesus--an itinerant preacher proclaiming salvation through faith and love--was crucified by the Romans with the approval of religious and civil authorities. The apostle Paul led the way in spreading the gospel outside Judaea, and according to Johnson, rescued Christianity from being absorbed into Judaism by separating its theology from the law. The Hellenic world of the Roman empire thirsted for a monotheistic universal belief-oriented yet historically determined religion--and the apostles met this need vigorously for the clear road to salvation appealed to persons of all classes and nations.

Unfortunately, as the faith expanded, heresy also flourished--some converts strayed because of misunderstandings caused by language differences, others from misinterpretations of oral tradition. Christianity began in controversy and schism and only gradually were errors in doctrine partially expunged. As the faith matured, orthodoxy developed and a clergy became established. Apologists came forward to expound Christianity and its Church including such talented men in the third, fourth and fifth centuries as Origen, Cyprian, Tertullian, Eusibius and St Augustine. The emperor Constantine presided over the Council of Nicea in 325, so that Christianity received official approval.

Unfettered from Roman persecution, the faith was extended northward through Europe, primarily through conversion of secular leaders. As the schism between Constantinople and Rome exacerbated and as the Dark Ages descended, Christian scribes busied themselves in copying selected texts, thereby preserving much of the ancient writings available today. The Church, whatever its failings, provided an anchor of civilization. However, a new competitor arrived on the scene--Islam--which swept through much of the area of the early Church, and whose adherents proved far more resistant to conversion than primitive pagans heretofore.

Johnson explains that during the Middle Ages, the Church labored to create the total Christian society--with unity of purpose between secular and religious authorities. Western Europe gained in strength in the eleventh century and decided on challenging Islam by embarking on the crusades and recapturing the Holy Land. After considerable bloodshed and atrocities, the knights were successful, albeit temporarily. Back in Europe, as civil authorities lost control over their territories or became unstable, heresy was thought to flourish. Torture came into wide practice against the accused, and many of the condemned were burned.

Gradually by the sixteenth century, as the threat of schism loomed--resulting from resentment from secular magistrates over abuses of clerical privilege--several reformers made attempts to restore the faith and lessen if not end corruption. Erasmus, for example, wrote extensively trying to persuade rulers and laymen alike of the irenic formula and to abandon mechanical Christianity and end compulsory conversion. Ignatius Loyola founded the Jesuit order to render intellectual defense of Catholicism. The schisms of Martin Luther and Jean Calvin were introduced and quickly adopted by several ruling princes. As reason gradually supplanted dogma, the power of the clergy waned and Christianity began to be centered around salvation for faithful individuals and less on political order. The Christian conscience destroyed the institutional tyrannies, and as Johnson relates, "it is thus no accident that all the implementations of freedom throughout the world have ultimately a Christian origin."

The universal faith was not widely proselytized until the Age of Discovery as Europeans sailed around Africa and to Asia and the Americas. While colonization and mining provided the primary motivation for many venturers, the faith was nonetheless carried abroad, though usually displaying European customs of worship. Where Islam or Buddhism or other creed received support from the local authorities, Christianity made little headway. Even in Japan, where devotion was strong, the government ruthlessly exterminated the practice in the seventeenth century. But where primitive pagan religions existed heretofore, Christianity took hold, either through conversion in Latin American and Africa, or by settlers supplanting the native peoples, as in North America.

The Christian search for and belief in universal truth, and the temporal struggle over secular matters finally led to a dichotomy between the faith and the new promotion of scientific inquiry. By the nineteenth century, study of the physical world had led to contradictions with a literal interpretation of the scriptures. This divergence created a crisis yet to be resolved--namely, does man have a purpose if there is no God and no salvation from sin? The public apostasy in society--this renunciation of Christianity--has yielded the fruits in this century of totalitarian regimes bent on enslaving human beings for wicked ends. Even democratic societies have experienced a loss of moral conscience as people abandon faith to seek carnal pleasures. Johnson summarizes these thoughts: "In the last generation, with public Christianity in headlong retreat, we have caught our first, distant view of a de-Christianized world, and it is not encouraging. We know that Christian insistence on man's potentiality for good is often disappointed; but we are also learning that man's capacity for evil is almost limitless... Man is imperfect with God. Without God, what is he?" With a better understanding of our heritage, Christians can build on the triumphs of our forebearers and rectify their mistakes from unwise actions in order to renew the faith where it was lost and carry it forth to the ends of the earth as Jesus instructed.

As someone who doesn't know too much about Christianity, I thought this book was very impressive and very easy to read, at least on the topics Johnson is interested in (Roman Catholicism and the older varieties of Protestanism; as some other reviewers pointed out, Johnson doesn't cover Eastern Orthodoxy or modern fundamentalist American Protestantism in much detail). What he does do is try to analyze where Roman Catholicism went right (and wrong) over the past couple of centuries. A couple of questions he answers, or tries to answer, are:

*Why did the Church become so dominant over the Dark Ages? What did it do right? Johnson points out that the Church was not only the only source of education, but also "a carrier of superior economic techniques" (p. 138). Churchmen were the only farmers who knew how to plan ahead, keep accounts etc. They taught Europe's tribes the idea of written freehold estates (i.e. estates with perpetual possession)- and because monastery land was owned by a collective, monks' cultivation of the land was not interrupted by deaths, overly young owners, etc., thus allowing more the monastery to invest for the future. In other words, monasteries didn't just save European culture, they saved European agriculture.

*What went wrong later in the middle ages?

Economically, the Church didn't know how to accomodate trade, and thus stopped being a positive economic force. And by the later Middle Ages, the church soaked up 25% of the GNP, arguably becoming a drag on the economy rather than an engine of growth. One particularly onerous tax was the mortuary; the Church often ordered the families of the dead to hand over the garments of the deceased to the Church, a huge imposition upon the poor in those days. And of course, the instability caused by the Church's murderous heretic-hunts could not possibly have been good for business.

Culturally, the Church became obsessed with practices that later generations often viewed as supersitition (e.g. collection of relics of saints). And the Church's desire for uniformity led to an obsession with heresy. (The latter factor, I think, might partially explains the vigor of medieval Judaism: why convert to Christianity where the Church/Inquisition heretic-burning machine was as eager to murder "heretic" Christians as to murder Jews?)

Administratively, the Church developed a huge body of canon law which reduced its flexibility.

And the very power of the Church corrupted it: because people entered monastic orders and the priesthood for nonspiritual reasons, the orders became extravagant.

*What caused discontent with the Church's misconduct to boil over into the Reformation? Johnson points out that the printing press and increased links to the Mediterranean gave European scholars the opportunity to study the Bible in its original languagues (Hebrew and Greek), as well as to encounter Greek philosophical works that had been lost during the Dark Ages. In addition, murder in the guise of heretic-hunting may have discredited the Church.

*Why is the Roman Catholic Church so centralized? Why didn't it become decentralized like Judaism? In the early days of Christianity, the bishop of Rome was apparently just another bishop. The body of St. Peter was buried in Rome, so the relic cult enhanced the prestige of Rome. And in the past few centuries, the growth of mass media and the decline of monarchy (and thus of state influence over Catholicism in France, Spain etc.) meant that popes could go over the heads of bishops and communicate with the masses.

By contrast, in the late Middle Ages and the early Enlightenment period (15th-18th centuries) kings became powerful enough to create centralized nation-states, and in the process essentially took over churches. For example, the papacy had little control over the Spanish Inquisition.

*Why did Eastern Orthodoxy sweep the Slavic world? Because western Christianity's insistence on uniformity (e.g. the Latin mass, even though Greek was more commonly used in slavic areas) alienated the East.

*Why has Christianity flourished in some areas outside Europe but not others? Johnson explains that Christianity consistently outcompetes paganism because paganism provides no explanation of the afterlife, while Christianity promises salvation. So in primitive areas where Christianity's only competitor is paganism, Christianity spreads. But Islam (and to a lesser extent, other major religions) addresses these issues to the satisfaction of many- so in areas where most people are Muslim, Buddhist, etc. Christian claims tend to be unpersuasive. In addition, Christian missionaries often made little effort to create a cadre of educated Third World priests.

*Did Vatican II ruin the church? Johnson asserts that Catholicism declined throughout the 20th century, because traditional Catholicism's failure to compromise with modernity made it look ridiculous. For example, Pope Leo XIII, a relatively moderate Pope, rejected the idea that "it would be universally lawful or expedient for state and church to be, as in America, disserved and divorced" (p. 468).

*What went wrong in the 20th century? Johnson focuses not only on the Catholic Church's backwardness, but also on the failure of both Catholic and Protestant institutions to prevent Christians from slaughtering each other in the World Wars, and on German Christianity's failure to protest Hitler's atrocities. Although Hitler repeatedly expressed hostility towards Christianity, he also tripled state subsidies for German churches between 1933 and 1938. And both Catholic and Protestant churches generally allowed themselves to be bought off. Johnson goes into great detail on the Christian pattern of truckling to Hitler.

One thing I didn't like: Johnson often seems to assume lots of familiarity with concepts that most readers might not know much about: as another reviewer wrote, this book is sometimes hard to follow without a dictionary.

It amazed me how Johnson could sort through all the details of two millenia of Christianity and present them in an order that was not only rational, but spellbinding. His committment is to honest investigation, yet he demonstrates that despite the truth about some of the horrors of church history, the Christian faith indeed has something to offer the individual and the world.

Paul B