107 of 117 people found the following review helpful:
3.0 out of 5 stars
"Nestorian" Church of the East not Taoist, August 16, 2001
This review is from: The Jesus Sutras: Rediscovering the Lost Scrolls of Taoist Christianity (Hardcover)
As a historian of the "Nestorian" Assyrian Church of the East I am troubled by Mr. Palmer's description of this Church as Taoist Christian. The Church of the East was widespread in China, India and Mongolia during the Middle Ages. This Aramaic-speaking Church still exists in Iran and Iraq and there is a large immigrant community of these Eastern Christians in Chicago.(Aramaic was the language spoken by Jesus Christ.) The beliefs of the Church of the East are not as radically different from other churches as Mr. Palmer implies.The Church of the East is theologically orthodox and claims St. Thomas and St. Thaddeus as its founders. It has always been based in the region of Persia and sent out missionaries from there to China and India during the sixth and seventh centuries. Three books give a more balanced treatment of the history and teachings of the Assyrian Church of the East and they also deal accurately with the so-called "Jesus Sutras"-the writings of the Nestorian church written in Chinese and found in Turfan and Tunhuang in western China. These include "A History of Christianity in China" by Samuel Hugh Moffett, "Christianity in Asia before 1500" by Ian Gillman and Hans-Joachim Klimkiet and ""By Foot To China" by John M.L. Young
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53 of 57 people found the following review helpful:
4.0 out of 5 stars
Great service but flawed introduction, May 11, 2002
This review is from: The Jesus Sutras: Rediscovering the Lost Scrolls of Taoist Christianity (Hardcover)
This volume provides a much needed service - source material on early Chinese Christianity. The translations are supported by history of the discovery of the texts, the identification of a site of an early Christian community ... This material has previously been available only in obscure academic sources or more popular literature's hints that such material exist.
This volume is written to appeal to the more general reader and, unfortunately, to readers with a "new age" bent. Palmer attempts to build parallels between "Celtic Christianity" and the "Church of the East". His "Church of the East" is an amalgam of the Nestorians, the Syriac rite Churches (Orthodox, Catholic or Independent), and the Copts (Orthodox, Catholic, or Independent). In short, his Church history is so simplified as to be false - appealing to an inaccurate (but popular) understanding of the relationship of the Celt's Christianity to that of the broader world.
Similarly, he quickly establishes a Tibetian Christian influence on the doctrine of Boddhisattva's without recognition of a competing theory that attributed the changes to Islamic influence. He also strongly stresses the Taoist adaptations of the Christian texts while minimizing the better documented interchange between Buddhism and Christianity within the Chinese silk route context.
I am delighted to finally have the texts available, to see pictures of the artifacts, to have more historical names and dates. For that I highly recommend the book. Unfortunately, I can not say the same for his interpretation. Two times, his support for his view had me laughing. The number of pages devoted to the Eastern Church in the Penguin History of the Church tells me only the level of interest by Penguin editors not the knowledge of the West of the Eastern Church. Or, after using the Orthodox iconographic tradition to establish that the finger position of a painting was a mudra of teaching, he jumps to the conclusion that worship in the Chinese Church included mudras. Does that mean that the Orthodox must also use mudras in worship?
Yes, I am being harsh but reading this book uncritically could seriously mislead one. I have no interest in seeing a "Chinese Nestorian Christian" new-age movement to parallel the Celtic movement.
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44 of 49 people found the following review helpful:
3.0 out of 5 stars
Filet Mignon in a Bun, May 19, 2002
This review is from: The Jesus Sutras: Rediscovering the Lost Scrolls of Taoist Christianity (Hardcover)
It's not easy to assign a star rating to "The Jesus Sutras." The book takes a meaty subject--China's ancient Religion of Light as described in the words of its adherents--but puts a lot of bread with that beef when a simple plate would have sufficed. As a result, the nutritional value and taste experience of the whole is not what might have been.
The sutra texts, authored by contemplatives of the Da Qin monastery, are the real story here. They offer an intriguing picture of Christianity as it took form in ancient Asia. The author brings qualified collaborators and personal professional skill to the task of rendering these documents in English. The effort allows readers today to experience the remarkable synthesis of ideas presented in the scrolls.
Alas, these come served on a double bun. One mound of bread is "Sutras--The Adventure Story." The hero of the matinee is the author, clearly thrilled to be calling the Da Qin monastery to the attention of Western scholars. But the publisher's hype of this segment as an "Indiana Jones" tale does justice neither to Chinese history nor to Doctor Jones. It oversells the goods to speak of the "discovery" of a Christian monastery when the narrative itself informs us that the residents of the area knew all along what the structure was. And the hype is unnecessary. The intrinsic merit of the research justifies itself.
The other mound of bread is "Sutras--The Golden Age." This segment offers a survey of history intended to put Da Qin society in context for the non-specialist. The result is a suspiciously filtered and romantic view of the Da Qin world.
Illustrations abound. The reader gets photos, maps, samples of ancient calligraphy and inscriptions. Some items jiggle the needle on the Padding Meter (a clouded photo of a Guan Yin figure, redundant views of the pagoda) but most are helpful.
More worrisome is the way the bun portions of the book undermine the confidence earned by the scholarly translations. The ancient Chinese Christian monastic society is bathed in a golden romantic light rather like the one used to portray America's indigenous peoples in the film "Dances with Wolves." A portrayal of real people in history takes a back seat to presenting Da Qin society as The Solution To All Our Modern Problems.
Da Qin society is portrayed as a kind of Taoist-Christian Camelot. The author tells us he weeps when he visits its ruins. But inquisitive readers will notice that many questions, even rather obvious ones, go unasked. As the book describes it, little interest in the Da Qin Christianity seems to have existed among the region's population. The monastery's existence seems to have depended much more on well-placed patronage. Why isn't this explored? Would doing so dim the intended Utopian glow? In a concluding apotheosis (p.254), the author suggests that "voices from the Church's first millennium, unheard in the second millennium, could be a turning point for Church or Churches in the third millennium." It's a grandiose vision--one that just happens to give the author's book a little millennial importance of its own.
Moments like this make it hard to feel we are in the best of hands. The subject is a worthy one: the texts deserve to be better known. But the author's vision of unveiling mysteries for the betterment of humanity in the third millennium raises the question: how many of the book's conclusions arise from scholarship and how much from personal mythos? We are told by the author, for example, that the Da Qin monks treated women in a more enlightened manner than their counterparts in Confucian and Buddhist monasteries. Can we trust this? The statement is vague and no sources are cited to support it. Are there historical records to support this statement or is the idea read back into history because it happens to be on someone's wish list for the third millennium? With only this book in hand to serve as a check on itself, we can't be sure.
Score: 4.5 stars for Beef, 1 star for Bun
Readers would be well served with a scholarly new translation of the Da Qin sutras--maybe these, or another new translation--presented in a volume that eschews mythmaking to elucidate the texts themselves. It would be all to the good if commentary and notes balanced popular and scholarly interests in a rigorous, credible and well-informed way. We may soon have such a book. It may already exist. But "The Jesus Sutras" is not it.
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