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The Lost History of Christianity: The Thousand-Year Golden Age of the Church in the Middle East, Africa, and Asia--and How It Died Hardcover – October 28, 2008
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“Jenkins is one of America’s top religious scholars.”
—Forbes magazine
The Lost History of Christianity by Philip Jenkins offers a revolutionary view of the history of the Christian church. Subtitled “The Thousand-Year Golden Age of the Church in the Middle East, Africa, and Asia—and How It Died,” it explores the extinction of the earliest, most influential Christian churches of China, India, and the Middle East, which held the closest historical links to Jesus and were the dominant expression of Christianity throughout its first millennium. The remarkable true story of the demise of the institution that shaped both Asia and Christianity as we know them today, The Lost History of Christianity is a controversial and important work of religious scholarship that sounds a warning that must be heeded.
- Print length315 pages
- LanguageEnglish
- PublisherHarperOne
- Publication dateOctober 28, 2008
- Dimensions9.2 x 6.24 x 1.12 inches
- ISBN-109780061472800
- ISBN-13978-0061472800
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Editorial Reviews
From Publishers Weekly
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From Booklist
Review
“Jenkins is one of America’s top religious scholars.” — Forbes
“. . . persuasively and cogently argued . . . marvelously accessible for the lay reader and replete with fascinating details to help personalize the ambitious sweep of global history Jenkins undertakes. This is an important counterweight to previous histories that have focused almost exclusively on Christianity in the West.” — Publishers Weekly, starred review
“In leaner, clearer prose than ever before, Jenkins outlines and analyzes this history, which few present-day Christians have even heard of. This may be the most eye-opening history book of the year.” — Booklist
“Philip Jenkins’ book is a tour de force in historical retrieval and reconstruction, a work of scholarly restoration that strikes an overdue balance in the story of Christianity. It is studded with insight, with the story presented in a lively and lucid style.” — Lamin Sanneh, Professor of World Christianity and Professor of History, Yale University
“Philip Jenkins always writes well on very interesting topics. This time his topic is more than interesting-it is essential reading for anyone with any interest in the history of Christianity.” — Rodney Stark, author of The Rise of Christianity
“...an exceptionally fine study of a great swathe of Christian history, hugely important in the Christian story but very little known. This thoughtful, elegant and learned survey will remedy the neglect of a subject which students of religion absolutely need to know about.” — Diarmaid MacCulloch, Professor of the History of the Church, University of Oxford and author of The Reformation
“In this highly readable and sobering exploration of how religions - including our own - grow, falter and sometimes die, Jenkins adds a unique dimension to present day religious studies in a voice and style that non-specialists can also appreciate.” — Harvey Cox, Hollis Professor of Divinity, Harvard University
“[Jenkins’] depiction of the long Christian history of Asia, Mesopotamia, and the greater Middle East is both a much-needed education and a spiritually fruitful provocation.” — Books & Culture
“The Lost History of Christianity is a fascinating study of the first thousand-plus years of the Church--a Church rooted in the Middle East, Africa, and Asia. We have much to learn from the tale of its reach, its particular way of being Christian, and its eventual decomposition ” — Beliefnet.com (One of the Best Religious Books of 2008)
“Using his skill to discredit murky thinking and propose new understandings where the old no longer serve a good purpose, Jenkins offers yet another jewel in what is becoming a crown of paradigm-shattering studies. [This book] will amply reward your investment of time and attention.” — America
“Philip Jenkins’s marvelous new book...tells the largely forgotten story of Nisibis, and thousands of sites like it, which stretch from Morocco to Kenya to India to China, and which were, deep into the second millennium, the heart of the church.” — The Weekly Standard
“Jenkins’s well-crafted new volume...is not only a welcome addition to the literature on Christianity as a truly global religion, to which he has already made substantial contributions, but also an invitation to retrieve a forgotten chapter of history that has not inconsiderable relevance to current events.” — Religion & Ethics Newsweekly
From the Back Cover
In this groundbreaking book, renowned religion scholar Philip Jenkins offers a lost history, revealing that, for centuries, Christianity's center was actually in the Middle East, Asia, and Africa, with significant communities extending as far as China. The Lost History of Christianity unveils a vast and forgotten network of the world's largest and most influential Christian churches that existed to the east of the Roman Empire. These churches and their leaders ruled the Middle East for centuries and became the chief administrators and academics in the new Muslim empire. The author recounts the shocking history of how these churches—those that had the closest link to Jesus and the early church—died.
Jenkins takes a stand against current scholars who assert that variant, alternative Christianities disappeared in the fourth and fifth centuries on the heels of a newly formed hierarchy under Constantine, intent on crushing unorthodox views. In reality, Jenkins says, the largest churches in the world were the “heretics” who lost the orthodoxy battles. These so-called heretics were in fact the most influential Christian groups throughout Asia, and their influence lasted an additional one thousand years beyond their supposed demise.
Jenkins offers a new lens through which to view our world today, including the current conflicts in the Middle East, Asia, and Africa. Without this lost history, we lack an important element for understanding our collective religious past. By understanding the forgotten catastrophe that befell Christianity, we can appreciate the surprising new births that are occurring in our own time, once again making Christianity a true world religion.
About the Author
Philip Jenkins, the author of The Lost History of Christianity, Jesus Wars, and The Next Christendom, is a Distinguished Professor of History at Baylor University's Institute for Studies of Religion. He has published articles and op-ed pieces in The Wall Street Journal, The New Republic, The Atlantic Monthly, and The Washington Post and has been a guest on top national radio shows across the country.
Product details
- ASIN : 0061472808
- Publisher : HarperOne; First Edition (October 28, 2008)
- Language : English
- Hardcover : 315 pages
- ISBN-10 : 9780061472800
- ISBN-13 : 978-0061472800
- Item Weight : 1.2 pounds
- Dimensions : 9.2 x 6.24 x 1.12 inches
- Best Sellers Rank: #269,122 in Books (See Top 100 in Books)
- #432 in History of Religions
- #1,070 in History of Christianity (Books)
- #1,421 in Christian Church History (Books)
- Customer Reviews:
About the author

Philip Jenkins is the author of The Lost History of Christianity and has a joint appointment as the Edwin Erle Sparks Professor of the Humanities in history and religious studies at Penn State University and as Distinguished Senior Fellow at the Institute for Studies of Religion at Baylor University. He has published articles and op-ed pieces in The Wall Street Journal, The New Republic, The Atlantic Monthly, The Washington Post, and The Boston Globe and has been a guest on top national radio shows across the country.
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Like so many other `Histories' with a twist, this book is not a true narrative, the kind we know so well dating all the way back to Herodotus and Thucydides. It does not start at a particular time and `narrate' the ideas, events, and people who acted from that time to some other, later time, with some insights or speculations added in along the way. It does not even stay within the boundaries of the thousand years mentioned in its subtitle. To make many of its points, it reaches forward, well into the 20th century. It is also certainly not a `theological' history. In fact, it uses several terms for borderline Christian heresies such as Docetists and Maronites, which Jenkins does not bother to explain. He does give a very perfunctory definition of his two main Mesopotamian players, the Nestorians and the Jacobites, but no more than what you would find in an inexpensive paperback theological dictionary. I say all this to warn those who are looking for a straight narrative story. This is not it.
The book is more akin to works of `metahistory'. The best known works which deserve this title are Oswald Spengler's The Decline of the West and Arnold Toynbee's A Study In History. The best news is that Jenkins' writing is far easier to read than what I have seen of either Spengler or Toynbee. What he shares with them is the objective of describing trends and providing explanations for those trends.
Jenkins' subject is `lost' in at least two ways. First, the book describes religious communities which were at one time very large, but which have virtually disappeared from their original range. Second, these are very large Christian cultures of which very few non-specialists know anything about. And this ignorance even extends to professional scholars (at least up to 45 years ago) who should have known better. I can still remember asking my Ancient Philosophy / Early Christian Doctrines professor why Christianity spread through the Roman Empire rather than in any other direction. He said `Where else would it go?' (He was chronically fond of rhetorical questions.)
The fact is, Christianity, as early as the events described in Acts, did spread to both the south and to the east. To the south, it followed the Nile and the African shores of the Red Sea down to Ethiopia, to the limits of the ancient Egyptian Coptic language, written using the Greek alphabet. To the east, it spread at least as far as the conquests of Alexander the Great, who made the Greek language familiar to south central Asia. And then it went a bit further, with tendrils reaching all the way to the Chinese coast of the Pacific. Even more importantly, it spread to the north of Mesopotamia, into Armenia and Georgia, up to the Caucasus, to the east of the Black Sea.
For many centuries, at least up to the founding of Islam around 632, and actually at close to 400 years after that date. And, based on early growth, these Egyptian and Asiatic churches rivaled the success of the Latin church based in Rome or the Orthodox Church based in Constantinople. It is widely believed that after the rise of Islam, which overlaid Christianity in Africa, Asia, and even Spain, that the Islamic governments were very tolerant of Christianity. This era of `cooperation' is even held up as a model against which minority religions should be treated in Christian majorities. Jenkins does not go into detail on what those who state this opinion have said, but he says that it is certainly not the whole truth. The opposite picture, a situation where Islamic governments were constantly antagonistic towards Christian communities is also a misrepresentation. Jenkins' first great hypothesis on the decline and fall of Asian and African Christianities is patterned after a variation on Darwinian theory called punctuated equilibria, devised primarily by Stephen J. Gould and Niles Eldredge. In social terms, it means that religious groups shrink and grow in irregular `fits and starts'. A population will grow and flourish if it becomes separated from the main population by some natural barrier, such as by being isolated on an island, like the many species which developed on the Galapagos Islands. Similarly, a population will wither if it is placed among especially hostile predators. Jenkins goes to great lengths to explain how the Coptic and Nestorian populations survived in the Islamic middle east, and how they started losing ground around 1200 with the advent of the Mongol invasions, especially the one lead by Timur (1336 - 1405) (Tamburlaine the Great) and the rise of the Ottoman empire, beginning in 1299. The apogee of Middle Eastern Christianity occurred around the patriarchate of Timothy (780 - 823) of the Church of the East, headquartered in the ancient Mesopotamian city of Seleucia (founded by one of Alexander's generals).
The story of these churches in Africa and Asia from 1200 onwards is one of steady decline, following the `punctuated' rate of change. One major factor which contributes to a rapid decline is if the church has not grounded itself in the local community. For example, when the Muslims overran northern Africa, the site of a lively, vibrant Christian church, the Roman church virtually disappeared in a few hundred years, because they were an exclusively Latin church, which never took the time to bring Christianity to the local populations such as the Berbers and Moors. In contrast, the nearby Coptic church along the upper reaches of the Nile, has lasted into the modern age, since it was rooted in the local people and language. A modern example of this lesson is the success of the Roman church, which has aggressively pushed into Africa and South America, growing larger. At the same time, the Orthodox churches, which have not done similar missionary efforts, is growing smaller.
There are several minor surprises, such as the fact that when the Mongols swept into Persia and Mesopotamia, it was Christians who helped do their bureaucracy once they settled down. While this seemed like a good thing at the time, it backfired when the Mongols turned against the Christians, and when the Mongols left, the Muslims stepped up oppression against the Christians, because they helped the Mongols. Another surprise is the similarities between early Islam and the Nestorian Christianity.
The explanations of these historical movements are based primarily on anecdotes and statistics. One gets the feeling that there is much of the story Jenkins is leaving untold. Or, maybe there is a bit less substance there than he claims. There is nothing given, for example, on major writings coming out of these churches. The primary intellectual claim to fame may be that the Greek Nestorian churches preserved the great works of Greek culture, to pass on to the Arabs, through whom they were rediscovered by Renaissance Europe. There is not one intellectual figure to match Augustine, Ambrose, Gregory, Origen, Tertullian, Jerome, Abelard, Anselm, Occam, or Aquinas. To be sure, there is much said of destroyed libraries, but not one trace of innovation. Perhaps these churches were not as vibrant as the author makes them out to be.
This is a very good and easy read, with what seems like sound theorizing about the fate of these churches. I'm not convinced they were comparable in vigor to the western church.
I, so far, was very familiar with early Christianity in Europe—that would be the Holy Roman Empire. I was somewhat familiar with Christianity in Northern Africa. Three really famous theologians of the early church were African:
Athanasius of Alexandria, Egypt (AD 293–373)
Augustine of Hippo, Algeria (AD 354–430)
Origen of Alexandria, Egypt (AD 185-254)
But Christianity in the East?
I mean, sure, the Middle East. But China? Really?
Really, really.
It was Christians—Nestorian, Jacobite, Orthodox, and others—who preserved and translated the cultural inheritance of the ancient world—the science, philosophy, and medicine—and who transmitted it to centers like Baghdad and Damascus. Much of what we call Arab scholarship was in real reality Syriac, Persian, and Coptic, and it was not necessarily Muslim. Syriac-speaking Christian scholars brought the works of Aristotle to the Muslim world … Syriac Christians even make the first reference to the efficient Indian numbering system that we know today as “Arabic,” and long before this technique gained currency among Muslim thinkers.
Philip Jenkins, The Lost History of Christianity, p18
In fact, by the fifth century there were five Christian centers, called patriarchates, dotted throughout the known world. Only one was in Rome.
The other four were in Africa (Alexandria) and the Middle East (Constantinople, Antioch, and Jerusalem). As the papacy developed, six popes came from Syria, several of them Greek natives, between 640-740 CE.
Ethiopia, Abyssinia, Armenia, Nubia, Syria, all deeply Christian nations from as early as the third century.
By the sixth century, Christian missionaries were evangelizing and translating scripture in the heart of Asia—the Turks, Uygurs, and Soghdians, the Mongols, Huns, and Tatars.
Scripture was translated into the language of the Huns.
By 635 CE, missionaries were preaching in the Chinese imperial capital of Ch’ang-and, a mission that lasted over two hundred years.
In 170 CE, all four Gospels had been translated to Syriac, and combined into a single account.
By the second century, Christianity was growing in southern India.
So what happened?
In this amazing and often heart-wrenching account, I read about the early signs of division, beginning with nuances of meaning altered in the Latin translation of the originally Greek Apostle’s Creed (the oldest of all Christian creeds). This breach was further deepened by the west’s and the east’s separate understandings of the nature of God and Christ. A “Great Schism” formed, creating the Roman Catholic Church (with one See in Rome), and the Eastern Orthodox Church (all nine of the other Sees, or centers). On the Eastern side were the Nestorians and the Jacobites, now excommunicated from the western church for what was then branded as heresies.
In a chapter marked The Great Tribulation, the rise of Islam is described.
What a frightful decline! Read all and you shall greatly lament … Fifty-one metropolitanates, eighteen archbishoprics, and 478 bishoprics are desolate … And not only were those metropolitanates, archbishoprics, bishoprics, the monasteries and churches desolate, but also the provinces of the three patriarchs of Alexandria, Antioch, and Jerusalem. Neither will you find a single metropolitan there, nor other Christian, layman, or clergy. But on the thrones of those patriarchates you will find barely a few priests, monks, and laymen. Because the churches of their provinces have been obliterated completely and Christ’s people, that is the Christians, have been utterly destroyed.
—Anonymous Greek churchman, c. 1480
I learned about how the Crusaders coming from the West to “rescue” the churches of the East and to re-open the Holy Land after Turkey and Palestine came under the rule of the Ottoman Empire. In truth, Western Crusaders often looted Eastern churches, and sent their ancient treasures back to Rome (and also Venice).
I learned about the mysterious “crypto” Christians who kept their faith hidden for centuries in such surprising places as Japan.
And I learned about how early Eastern Christianity and Islam were very similar at the start.
Honestly, though I am not an historian by trade, I consider this book a must-read for every Christian. Oneness in Christ is a precious unity that is easily lost when current divisions are considered insurmountable. If only those early Christians had given each other more time to wrestle with Ephesians 4, and understand that crucial apostolic teaching.
Let us learn from the tragedy and horror of our past.
Top reviews from other countries
It's also spiky, in that the author has opinions and gives them. He has many telling points. Here are three examples. The idea the church after Constantine suppressed controversial gospels is nonsense when one considers that the Eastern Church, with no obligation to Rome, likewise refused to give credibility to these alternative gospels. He contrasts the disappearance of the church in North Africa with the survival of the Coptic Church in Egypt and gives this sensible assessment: 'Egyptian Christianity became native; its African counterpart was colonial'. And in terms of which Christians survived and which perished the answer often came down to geography, the higher up a mountain you lived, the better your chances of survival.
Competent and spiky - but sometimes irritating. The most irritating was the constant referencing to the unproven assumption that most Christians were unaware of the history of the Eastern churches. Indeed that irritant is in the title, which is wrong. It's not a 'Lost History', it's been there for anyone who has wanted to find out. Given that most of the author's readers will have some interest in church history the assumption is unlikely. Many Christians are aware that there was a great church in the East. However, even if the assumption contains some truth, we the reader s have bought the book to be told the story - not to be reminded that there are people who don't know the story. The section at the end was brave, but it was over ambitious. The author knocked the idea that the suffering of the church in the East was God's punishment (though that is a biblical idea), but was unable to really follow this up except to say we need a 'theology of extinction'. That really means a way of understanding suffering. That is over ambitious, best left for the theologians.
And Islam. Full marks to the author for not treating Islam as some great organised force; full marks for underlining the political and ethnic aspects of how Muslims treated Christians; and full marks for levelling an appropriate amount of blame at the feet of Muslims for what happened to the Christians. This was spiky.
But there was an irritating aspect to the author's approach to Islam. First there was the general statement that there is nothing in the Muslim teachings that would make Muslims more violent than other religions. That is tosh. The teaching of the founder of Islam on violence, both in practice and action, is very different to that of the founder of Christianity. So, human nature being what it is, it is fair to say that there is less restraint in Islam than in Christianity. And then there was this attempt at the end of the book to try and see Islam as a part of God's divine plan. As with the author's attempt to give some theology to the fate of the Eastern churches, this was also over ambitious, and so irritating.
The author has done a fine job making the history of the Eastern churches more accessible. A suggestion if the book is revised: a more thorough look at the impact of modern Christian mission on the Muslim world. The usual story has been converts from Christianity to Islam, but the script is changing in our generation and deserves the attention of scholars such as Professor Jenkins.
It tells the tragic story of Christianity in the East that was destroyed by the jihadis of Timur e Lang.
The book starts off with the little known facts of Jewish and Christian Yemen -- how Jewish Kings ruled over large parts of the land and how there were wars between these Jewish kings and with the Christian kingdom of Axum (present-day Ethiopia).
A very poignant part of the book is when the Catholicos of Ctesiphon (the "Pope" of the Ancient Assyrian Church of the East) in the 8th century is thinking -- these are thoughts put in by the author but ring true -- in the 8th century the Assyrian Church of the East (which now is a pitiful number, massacred by the Islamic state in Iraq) was 1/3rd of Christianity and stretched from Iraq to India (the Syrian Christians in Kerala) to China and to Mongolia (the Naiman tribe to which Genghis Khan married later was Christian as were the Uighurs).
the Catholicos looks at Europe which was then under seige by Saracens in the south, pagan Vikings in the north and pagan Magyars and Slavic groups in the East and it definitely did seem that Christianity would die out there -- after all the Church of the East had its liturgical language in the language of Christ - Aramaic and was the heartland of Christendom.
From this high point, it goes down like a Greek tragedy -- massacres by Moslems, whether Arabs or Turkic peoples and persecutions, persecutions. The fact that any Assyrian Christians survive is a miracle.
It is a very readable book, and the wealth of cultural, theological and historical insights and formation it contains is invaluable. I highly commend it!











