by Anthony O’Mahony, editor

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THE TITLE of this volume promises a collection of material which is wide-ranging, topical, challenging, and probably unfamiliar. The content fulfils this tantalising promise.

The scope of the Eastern Christianity here refers to the various church communities that are located east of Turkey and west of India, extending as far south as Ethiopia and as far north as Central Asia. It is mainly concerned with Orthodox Churches, both the Chalcedonian and the non-Chalcedonian varieties, and Catholic Churches, mostly Eastern-rite.

There are 16 essays, which can be divided into three groups. First, there are general introductions to the church life of Iraq, Egypt, Armenia, and Ethiopia. Then there are studies of particular communities in the Holy Land, the Armenians, Greek Orthodox, Russian Orthodox, and Maronites. In the third group are essays introducing important figures in Eastern Christianity — the Armenian monk and scholar Manoug Mekhitar (1676-1749), the Maronite nun Hindiyya Anne Ajaymi (1727-98), and the Ethiopian bishop Abune Tobia Ghiorghis Ghebreg-ziabher (1755-1801).

In addition, there are two essays on Orthodox mission, in the Sudan and in central Asia. Last but by no means least is a clear summary of the ecumenical dialogue among the various Churches of the Syriac tradition.

Thus we are introduced to a rich and significant strand of the Christian tradition.

The Christians of this region comprise around a fifth of the total number of Christians worldwide. Many have experienced the rule of atheist Marxism and its sudden disappearance, or the growth of militant Islam, or both. The declining number of Christians in the Middle East are caught in an intractable and destructive conflict. Their experience deserves to be better known, and this collection does us all a service in helping to achieve this. All the essays present research of a high quality.

There are, regrettably, weaknesses. There are big gaps. It is inevitable that, with such a large subject, there must be some selection of themes, but it is a grave omission that there is no general essay on either the Syriac historical tradition or the Christians of modern Syria, which has a large and diverse Christian population, and is at the forefront of ecumenical co-operation. It is also surprising that there is no discussion of the Christian communities of South India — undoubtedly Eastern and Christian.

There is inconsistency in the scope of contributions: for example, some essays, such as the one on Iraq, helpfully continue the story up to the present, while others break off earlier — the discussion of the Greek Orthodox Church in Palestine, for instance, breaks off some time before 1948. 

The editor, in the introduction, says it would be impossible for a collection like this to cover all aspects of contemporary Eastern Christianity. It may be difficult, but it is nevertheless an important task and well worth a try. This is not that study; but it will be an invaluable source for the author who undertakes such a challenge.

The Revd Dr John Binns is Vicar of Great St Mary’s, Cambridge.