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Mar 24, 2009 In his latest—The Lost History of Christianity: The Thousand-Year Golden Age of the Church in the Middle East, Africa, and Asia — and How It Died (HarperOne, 2008)—Jenkins looks at where it has come from. The Edwin Erle Sparks Professor of Humanities at Penn State University, Jenkins first notes that the faith is. The Lost History of Christianity: The Thousand-Year Golden Age of the Church in the Middle East, Africa, and Asia--and How It Died [Philip Jenkins] on Amazon.com.

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By Philip Jenkins HarperOne (2008) 315 pages, $26.95 In the old walled city of Famagusta in Cyprus, a curious building testifies to the mixed heritage of the island's peoples. Towering over what is now a predominantly Turkish-Cypriot-inhabited city is a gothic edifice once known as St. Nicholas Cathedral, built by the Crusaders some seven centuries ago. On the north side of the church stands a minaret, built after the Turkish conquest of the island in 1571, marking the church's subsequent transformation into the Lala Mustafa Pasha Mosque. A once largely Christian population has been replaced by a largely Muslim one—a situation repeated elsewhere throughout the eastern Mediterranean and western Asia.

Given my own paternal roots in the island, I was drawn to Philip Jenkins's latest book,, and especially its subtitle, 'The Thousand-Year Golden Age of the Church in the Middle East, Africa, and Asia—and How It Died.' In his celebrated earlier work, (Oxford University Press, 2002), he chronicled the dramatic shift in recent decades of Christianity's center of gravity from Europe and the West to the 'Global South' (Africa, Asia, and Latin America). As he told this story, he dropped some tantalizing hints that the historical demographics of Christianity might not have been what most people think they were. Jenkins now fleshes out those hints in this new volume. Most of his readers will be familiar with the two worlds of Latin and Greek Christianity, centered in Rome and Constantinople respectively.

Few will be aware of the territorially vast Christian world east of the Roman Empire extending from the Syriac-speaking Near East to the borders of China or to the south in Egypt and Ethiopia. These Christians were more than just a few 'schismatics' peripheral to the 'mainstream' of Christianity. The numbers were large, at times exceeding those of the Latin West under papal jurisdiction, and therefore constituted another Christian 'mainstream'—one closer than the others to the Semitic cultural world of the New Testament. To illustrate the size of this 'Third Christian World,' Jenkins focuses on Timothy I of Baghdad, Patriarch, or Catholicos, of the Church of the East around 800. His ecclesiastical jurisdiction extended far beyond Mesopotamia. Jenkins estimates that, in terms of the extent of his ecclesial jurisdiction, Timothy may have been the most important Christian leader of his day, with possibly a quarter of the world's Christians under his care.

While the medieval church in England had two archbishops (or, as the Eastern church called them, metropolitans) at York and Canterbury, Timothy oversaw 12 metropolitans and 85 bishops. Download Manga One Piece Chapter 1. One facet of Jenkins's argument gives me pause as a political scientist: A key reason why so many Christian minorities were able to survive into the twentieth century is that they successfully eluded central government authority within relatively inaccessible topography—for example, the Maronite Christians of Mount Lebanon and the Orthodox Montenegrins in the Ottoman-dominated Balkans. Drivers Gemini First Mix Pro With Vdj more. Until fairly recently, few governments were able fully to exercise their authority over every square inch of territory nominally under their jurisdictions. This provided an opportunity for disliked minorities to continue to live their faith relatively free from harassment. By the twentieth century, however, technical developments enabled governments to enforce their control uniformly over all their territories.

This monopoly on the power of the sword, to use Paul's expression in Romans 13, enabled governments to punish brigandage and other criminal activity more consistently than in the past. This represented a net gain for justice; on the other hand, it also gave the modern state the means to oppress more consistently as well.

It was only in the twentieth century that Turkey, for example, finally rid itself of its minorities, either through death or exile. If justice becomes more certain in the modern state, so does injustice.

Jenkins's Lost History might be profitably used in church history courses at universities and seminaries, but it is also a must-read for everyone who wants a better understanding of the global character of the 2,000-year-old Christian story. Koyzis is professor of political science at Redeemer University College, Ancaster, Ontario, Canada, and the author of ( InterVarsity, 2003). Copyright © 2009 by the author or Christianity Today International/Christian History & Biography magazine. For reprint information on Christian History & Biography. Related Elsewhere: David Neff blogged on The Lost History of Christianity at the.