This vast and almost encyclopaedic new history of the Christian faith is an incredible achievement, and a really absorbing read, despite its length (over a thousand pages). Its intriguing subtitle - `The First Three [sic] Thousand Years' - gives you an early clue as to one of its great strengths: an ability to take an unusual angle on its subject that reveals fruitful new perspectives. In setting the Christian faith firmly against a backdrop of Judaism's origins in the flight from Egypt of the Israelites (characterised, in line with some of the latest scholarship, as a weak and disparate grouping bound by common social, rather than ethnic, bonds), MacCulloch helpfully roots Christianity in humble and marginal beginnings. In his closing musings, he urges it to rediscover those roots after near enough two millennia of ambiguously successful Church/state collaboration that has arguably betrayed the founder's vision as much as, if not more than, it has enhanced it.
And those twin themes of faithfulness to Jesus' prophetic vision and its betrayal are in constant interplay in the intervening chapters. As a self-described `candid friend' of Christianity, MacCulloch is not shy of confronting the faith with a few home truths as to its shortcomings, as he roams far and wide, exploring in depth the dynamic of power and humility. The rise and fall of the churches of the East, the often turbulent progress of Orthodoxy and the rise of Western Christianity; the ever-modulating relationship of holy and secular powers through the Middle Ages; the intellectual battles of the Reformation and Counter- (or Catholic) Reformation; the worldwide missionary efforts of the churches in the modern period against a backdrop of the Enlightenment; and the church's contemporary challenges: all are held to up for sometimes unflattering inspection. MacCulloch perhaps writes best, and in most compelling detail, on the churches of `Christendom', the Middle Ages and the 16th century, but throughout there is a wealth of fascinating and sometime surprising detail. Highlights for me included Bede's role in defining `Englishness'; the way monastic use of the land `enserfed' the people and deprived them of its use; the non-denominational settlement of the 16th-century Polish-Lithuanian commonwealth; pockets of enlightened Catholic missionary endeavour among indigenous people in Latin America; discussion of the role of Spinoza, Locke and Hobbes as early supporters of religious liberty and disestablishment, an argument that continues today; church music's metamorphosis into secular entertainment in the 17th and 18th centuries; Methodism as an established (and monarchy-founding) church in Tonga; and the role of the World Council of Churches in drafting the text of the Universal Declaration of Human Rights. A rich and diverse tapestry indeed.
Inevitably, the breadth of forms and expressions of Christianity as we approach the 21st century means that the author's treatment of it becomes a little more sketchy in the modern period (an account of Catholicism's rapid rise in contemporary Africa was missing, for example), but the 100 pages of references and discerningly annotated bibliography will take the interested reader further. A monumental work, then, rich in scholarship, replete with intelligent analysis and judicious conclusions: it seems unlikely to be surpassed as a one-volume history of Christianity for a generation.