Jingjiao: The Earliest Christian Church in China (Glen L. Thompson) -- A Review
JINGJIAO: The Earliest Christian Church in China. By Glen L. Thompson. Foreword by Samuel N. C. Lieu. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 2024x + 269 pages.
Christianity is often defined as being
a Western, European religion even if it had its origins in the Middle East. This
view of things is largely rooted in the direction that Paul traveled as he
spread the message of Christ from Jerusalem to Rome. It’s the story told in the
Book of Acts and Paul’s letters and therefore it has canonical support. If we
hail from the United States, whether Protestant or Catholic, we likely trace
our story back to Europe. While we might recognize Orthodoxy, we think of it in
Western terms regarding Russian Orthodox and Greek Orthodox Churches. But for
most people, Christianity is a Western religion that spread to other lands due
to European colonialism. There is truth to much of this story, but it’s not the
full story. There are other stories to be told that can broaden the picture. We
know the story of Paul’s missions and we connect Peter with Rome, but what
about the other followers of Jesus? What happened to them? What’s their story?
What kinds of churches emerged early on from movements east and south?
Though much less known in the West
there is a long history of Christian presence in lands well to the east and
south of Jerusalem, places including India and China. Several Christian traditions
emerged in the East, most of which had Syriac origins. These Christian bodies
include the Church of the East, which was originally centered in Mesopotamia
(modern Iraq) and Persia. The Church of the East, which has its own history and
theological developments spread east along the Silk Road. It finally made its
way to China early in the seventh century. While modern Christianity in China
traces its roots to more recent, largely Western missionary efforts, Christianity
has much deeper roots than many of us realize.
Glen Thompson tells the largely
unknown story of the earliest Christian churches in China in his book Jingjiao,
a Chinese word that roughly translates to “Luminous Teaching.” It is the
name given to the earliest Christian community in China. The author of this
book that tells the story of Jingjiao, Glen Thompson, is professor
emeritus of New Testament and historical theology at Asia Lutheran Seminary in
Hong Kong. He now resides in Milwaukee, Wisconsin, where he continues his
research on the history of Christianity in China and elsewhere.
Jingjiao is the name given
to the Chinese branch of the Church of the East, which was planted in China in the
early to mid-seventh century during the Tang Dynasty. The centerpiece of this
story is a stele that was created in the ninth century, which tells the story
of Chinese Christianity in Chinese characters and Syriac. This stele was
discovered in the Tang capital of Chang ‘an (modern Xi’an), located in Western
China. The stele was lost for several centuries before being rediscovered in
the seventeenth century by Jesuit missionaries. It was then lost again before
being discovered in the nineteenth century. This monument tells the story of
the planting and development of this branch of the Church of the East in China.
While the word Jingjiao names
the earliest Christian community (at least that is known to us), a community
that continued to exist for two centuries, Thompson tells the story of two
separate periods of Christian presence in China, both of which are connected to
the Church of the East.
The first Christian community (Jinbgjiao)
in China flourished from its founding in the early seventh century during the
Tang Dynasty until it was banned in 845 CE by a later Tang emperor. Before it
was banned in the mid-ninth century, this missionary branch of the Church of
the East flourished. From what we know from the stele and other documents
discovered more recently, this church was welcomed, honored, and respected by the
Tang emperors. Imperial politics and crises led to the banning of outside
religious communities, largely as a response to the growing presence of
Buddhism. A second effort at planting a branch of the Church of the East came
during the thirteenth and fourteenth centuries, which was the period of the Mongol
Yuan Dynasty. This church came to be
known as the Yelikewenjiao. It flourished under Mongol rule until Timur (also
known as Tamerlane) (1336-1405), who envisioned himself as the “Sword of Islam”
swept through the Mongol lands and into Mesopotamia and beyond decimating the
Christian communities including the Church of the East from China to Mesopotamia
(Iraq).
Thompson begins his study by telling
the reader that he wanted to get the story of early Chinese Christianity told
correctly. He has undertaken this task to make sure that Western Christians get
to know this largely unknown story (I taught church history and didn’t spend
any time with this movement). He also offers this text to Chinese Christians so
they can come to know the larger story of Chinese Christianity, especially
since Christianity is often portrayed as a foreign religion with Western
origins.
In seeking to tell the story of
these two missionary efforts, Thompson begins by telling the story of the
Syriac Church and its mission in the East. The primary body is known as the
Church of the East. It is the church that likely spread to India and is linked
to St. Thomas. While he raises the possibility that Thomas could have gone to
China as well as India, we simply do not have sufficient evidence to make such
a determination. However, the Church of the East, which is often described as
being Nestorian in orientation, spread along the Silk Road, planting churches
as it went. As we discover, down through the centuries, the church had its
peaks and valleys.
After providing the reader with a brief
but helpful introduction to Syriac Christianity and its missionary efforts (it
is a valuable chapter because it succinctly discusses Syriac Christianity), we
turn in Chapter 2 to "The Stele from Chang ‘an." This monument mentioned
earlier, was created in the eighth century, and then lost to time until its
discovery in 1621. It was studied by Jesuit missionary scholars, who determined
that this was a monument to a church planted in China centuries before. After
again being lost, it gained scholarly attention in the early twentieth century
after the stele was moved to a museum in Xi'an. In this chapter, we learn about
the monument's structure and text. We also learn that it was created by a
Chinese monk named Jingjing. It is, according to Thompson, “the most complete
source of information on the history of the Jingjiao and of its clergy (some
seventy are named on the stele) (p. 51).
After he provides us an
introduction to the stele and its importance to understanding early Chinese
Christianity, in Chapter 3 he goes into greater depth concerning the planting
and growth of the church in China during the Tang dynasty. The stele appeared
150 years after the church was planted during the reign of the emperor Taizong
(626-649 CE). The missionary who brought the Church of the East to Chang'an was
a monk named Alopen who arrived in 635 CE from Persia. We learn that religious
activity in the empire was closely monitored, which is a pattern that continues
to this day. After the initial planting of the church by Alopen, its viability ebbed
and flowed depending on the emperor. While the stele is the original evidence
of the church, in Chapter 4 Thompson introduces us to new evidence that was discovered
in the eighteenth and nineteenth centuries, including crosses and tombstones
found in northwestern China that add to our knowledge of early Chinese
Christianity. In addition, some documents discuss the Chinese church, along
with other religious developments, that were found in caves at Dunhuang in
Northwestern China. The Christian manuscripts were found there were
intermingled with a trove of Buddhist manuscripts. These documents provide more
information, especially theological materials, that give evidence of Christian
activity, including the theology of these Christians.
After introducing us to the
discovery of theologically significant documents in the cave at Dunhuang, Thompson
devotes Chapter 5 to a discussion of the teachings of the Jingjiao, setting
them in their Chinese context. We see here how the church, rooted in the Syriac
Church of the East sought to present the "Christian message in a
culturally meaningful way for their Chinese hearers." (p. 133) To do this
effectively, these early Chinese Christians at times borrowed terminology
common among Daoist and Buddhist teachers. While there is still much to learn
about the theology and beliefs of this church, there is evidence that they
tried to enculturate the faith so that it became more indigenous and not simply
a foreign religion.
If Chapter 5 introduces us to texts
that offer us a look at the theology of these churches, in Chapter 6 we learn more
about the Jingjiao as an institution. We learn that the church as it
existed under the Tang dynasty, including its organizational structures, followed
patterns present elsewhere in the Church of the East. We learn that most of the
higher-ranking officials including metropolitans and bishops were sent to China
from Persia and Mesopotamia. Thompson also explores how foreign the church
remained, especially because the Zoroastrian and Manichaean communities present
in the Chinese kingdom did not reach beyond their own communities residing
within China. This was not true of the Jingjiao, which sought to bring
Chinese converts into the church. When
it came to the demise of this church, Thompson notes that it does not appear
that their demise came as “a result of long-standing animosities and
persecution. Rather, it seems that the Christian church was merely caught up in
the imperial crossfire directed against the Buddhists and, to a lesser extent,
against the Manichaeans and Zoroastrians. Unfortunately, we have no details about
the church during those fateful years” (p. 159).
Chapter 7 picks up the story after
the decline and disappearance of the Jingjiao. As noted, the church in
China got caught up in an imperial effort to curb the growth of Buddhism in 845
CE. It reemerged or was newly planted several centuries later among the
Mongols, among whom the Church of the East had planted. Thus, after the Mongol
conquest of China, we see the reemergence of a branch of the Church of the East,
which is known as the Yelikewenjiao revival during the thirteenth and
fourteenth centuries. This took place during the Yuan dynasty established by
Kublai Khan. It was this church that Western travelers, including Marco Polo,
encountered and gave birth to the legends of the church of Prester John. This
church grew and then experienced decline as the Mongol rule in China declined.
It disappeared once again at the beginning of the Ming dynasty that closed off
China to outside influences, including Christianity, which was viewed as a
foreign religion. This was also the period when the Persian heartland of the
Church of the East was under great stress, which limited its missionary
activity and ability to sustain communities such as the one in China.
Thompson titles his Epilogue "So
What?" He ponders the question of why this story of these two eras of
Christian presence in China before the advent of Western missionary activity in
China during the seventeenth century is important. One answer he offers has to
do with the importance of dispelling doubts that this church existed. He is
able to demonstrate that while this church was never more than a small minority
community, its members could be found at the highest levels of Chinese society,
including the government. Thus, it bore significant fruit despite its size. Thompson
also seeks to dispel the idea that these churches were unorthodox and
syncretistic. While they may have used Daoist and Buddhist terminology to
produce their theological work and communicate their faith, there is no
evidence that they ever strayed from the basic teachings found in the Church of
the East, with which the Chinese churches remained in contact and from which
they received leadership. In other words, while this church sought to enculturate
itself in Chinese life it remained true to its origins in the Church of the
East. Therefore, these two small but vibrant Christian communities with Syriac
origins existed and flourished long before the Western missionaries arrived,
whether Catholic or Protestant. Thus, Christianity has deep roots within China
that are anything but Western in orientation.
Glen Thompson’s Jingjiao offers
us history and archaeology, along with more background to the nature of
Christian missionary efforts. As such he reminds us that Christianity is not
merely a Western European and North American religion. We’re reminded of the
great diversity of Christian communities, as well as their attempts to enculturate
themselves so they can reach members of the communities where they were
planted. While much of the story will be new to many readers, even readers who
like me are trained in Church History and know some of the story, have much to
learn from reading Thompson’s book. So, we can be grateful to Glen Thompson for
sharing the story of Jingjiao in an accessible manner.
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