Brief Uyghur Christian History

   Prior to His ascension, our Lord Jesus Christ commanded His apostles (and all of Christians by implication): “Go into all the world and make disciples of all nations”, telling them “You shall be witnesses to me both in Jerusalem, and in all Judea and Samaria and to the uttermost part of the earth” (Matthew 28:19, Acts 1:8). “The uttermost parts of the earth” of course includes all the peoples of Central Asia. Some scholars consider that the “Scythians” mentioned in Colossians 3:11 include the Central Asian nomads; whatever the case it is speaking of “the people of the steppes”. 

  How far those early apostles and disciples fulfilled the task our Lord gave them is hidden now in the mists of time. There are church traditions of the Gospel being carried early to Central Asia and beyond, even to China, but currently not much confirmatory evidence. The “Silk Road” was in existence between Rome and China at least by 200s BC and it would therefore have been a very natural road for the Gospel to travel, carried by missionaries and believers engaging in trade, whether by land or by sea.

  The Xi'an Stele, also known as the Jingjiao Stele or the "Nestorian Tablet," officially titled "Da-Qin Jing Religion Spread in China Stele" is an ancient stone monument in Xi'an, China. It records that in 635 AD, the Persian missionary Alopen introduced the Christian faith to the court of the second Tang emperor, Tang Taizong. While the stele does not provide evidence of direct contact between Alopen and the ancestors of the Uyghurs, it remains an important historical record of the spread of Christianity in China.

  The Uyghur Khanate (Uyghur Empire) was established within the Mongolian Steppes (744-840). There is no record of Christianity amongst Uyghurs at that time; the state religion was Manichaeism. However by the time of the Uyghur Kingdom of Qocho (Turfan/Beshbalik) there were certainly Uyghur believers present. Qocho Khanate was established shortly after the fall of the Uyghur Empire in 840. 

  During that period, the Uyghurs were transitioning from a nomadic lifestyle to a settled one, and they were adopting various faiths, including Manichaeism, Christianity, and Buddhism. The type of Christianity they adhered to is sometimes referred to as "Nestorianism," which derives its name from Nestorius, a Patriarch of Constantinople in the 5th century.

  Summarizing or accurately assessing the teachings of Nestorius and his theological denomination is challenging, as most of our knowledge comes from those who opposed him. Nonetheless, the theological dispute centered on Mariology and the Christological mystery of the two natures. The Council of Ephesus in 431 declared Nestorius' theology to be heretical, which led to a division between his theological supporters, including churches, and those in Byzantium, Rome, and Alexandria. These "Nestorian communities" later spread throughout the Persian Empire and Central Asia and even significantly influenced East Asia through successful missions. However, it is more appropriate to refer to the community as "The Church of the East" rather than the "Nestorian Church."

  The influence of the "The Church of the East" continued among the Uyghurs for several centuries. It was strengthened by the arrival of further missionaries from the East Syriac Church. By the 10th century, the Qocho Uyghur Khanate had become a center of the Christianity, with numerous churches and monasteries established throughout the region including a “bishopric” in Kashgar.

  Certain facts commend themselves as demonstrating that these Christians were genuine born-again men and women possessed of the life of God and therefore a burning desire to spread the Word of life:

  (i) The speed of the spread of their message, not only into for example Siberia and China but even into Indonesia.

  (ii) "Da-Qin Jing Religion Spread in China Stele," references the Bible and sacred icons, which were highly regarded by Emperor Tang Taizong. He even commissioned the construction of the churches in China. 

  (iii) The profound dedication of these mission-oriented churches and their genuine faith is evidenced by the inscriptions on their gravestones, which bear Christian ornamentation and some words of the memorial -- “Here lies brother Jacob, a faithful elder of the church at…” “Here lies sister Martha; Jesus remember her at the resurrection”.

  (iv) Some of them supported their preaching mission working by trading as they went; here is a true apostolic example. There was no begging from these preachers for contributions to “the mission”.

It would conclude that these remarkable people were indeed "the real Christians" and constituted a genuine church.

  Up until the Mongol era, Uyghur Christians flourished in Central Asia, and they played a crucial role in the exchange of goods and ideas along the Silk Road. They acted as intermediaries between religious groups, merchants, and political entities, establishing numerous vital centers of learning. They also contributed to the spread of knowledge and cultural exchange between different civilizations by serving as scholars, teachers, translators, and in other roles. Under the reign of Genghis Khan, several Uyghur Christians held prominent positions in his court, and this trend continued in the courts of his successors. The Uyghurs were well-suited for these positions due to their intellectual abilities, multilingualism, and proficiency in reading and writing in the Syriac script, which was used to transmit scriptures to them. The traditional Mongol script was derived from the Uyghur script, and this Uyghur influence can be observed in the development of Mongol politics, religion, art, literature, and architecture.

  It need not therefore be said that they had a significant impact on the spread of Christianity in Asia; they translated at least part of the Bible into Uyghur language. Biblical fragments have been recovered from Turfan in Syriac, Middle Persian and New Persian, but not Sogdian. 

  Some famous Uyghur Christian individuals: 

  Isa Kelemechi was a prominent Uyghur Christian who played a vital role in propagating Christianity in Central Asia. He is renowned for founding numerous churches and monasteries in the region, as documented in Mar Babai the Great's “The History of the Nestorian Church”. 

  Rabban Bar Sauma: -- a prominent Uyghur monk who traveled to Europe in the late 13th century to meet with the Pope and European monarchs. His journey helped to establish diplomatic and cultural ties between the Christian world and the Mongol Empire, as documented in his work “The Journey of Rabban Sauma”.

  Marqos: -- who accompanied Rabban Bar Sauma, later became the Patriarch of the Church of the East and was given the title Yahbalaha III. 

  Yabha-qu cano:-- who was a renowned Uyghur bishop and scholar who translated various works of Greek philosophy into the Uyghur language. His translations were instrumental in disseminating Greek thought in Central Asia and beyond, as documented in his work “The Uyghur Manuscript of the Kanjur”.

  Sawut:-- who was an influential Uyghur Christian who was an early follower of Genghis Khan. He served as chancellor of the Mongol Empire for over 40 years, playing a significant role in shaping the empire and serving three generations of khans, as documented in “The Empire of the Steppes” and “History of Yuan”.

  These influential individuals did much in the spreading of Christian doctrine, fostering cultural and intellectual exchange between different civilizations during the Mongol era.

  With the decline of the Uyghur Qocho Khanate and the rise of the Mongol Empire, the Christian testimony began to lose its power. One possible reason is perhaps an increasing syncretism with Buddhism with the motive of avoiding Buddhist rejection or persecution. When the later Mongol rulers accepted Islam and became hostile to Christianity, there was no power or strength left in the Christian communities to refuse the Islamic threats.

  Despite challenges, Christianity managed to survive among the Uyghur people through pockets of devoted believers who passed down their traditions from generation to generation. In the late 19th century, Western missionaries returned to Xinjiang and brought the Gospel once again.

  The history of Swedish missionary work in Turkestan (Xinjiang, China) is a relatively unknown chapter in the history of mission. In the late 19th and early 20th centuries, a small number of Swedish missionaries travelled to China to spread the Gospel among the Uyghurs, by then of course predominantly Muslims.

  The first to arrive were members of the “Scandinavian Alliance Mission” established in 1872. This mission sent a team of three men to the city of Kashgar in 1886, including Anders Janson. Anders would become a leading figure in this work in the region. He soon became known as a dedicated and effective man, and was able to establish a strong fellowship of believers and interested enquirers among the people. He established schools and medical clinics, winning the trust and support of many of the community. By the beginning of the 20th century, there were more than 300 Uyghur Christians living in Kashgar and the surrounding areas, and churches and other institutions had been established. Regrettably, the Muslim Revolution and Civil War in Xinjiang during the 1930s disrupted the missionary efforts, and many of the Swedish missionaries were forced to leave the country. Despite all this, their legacy grew with many believers continuing steadfast and passing their faith on. The impact of the mission is difficult to assess today, as many historical records have been lost or destroyed. Nevertheless, what remains serves as a testament to the remarkable dedication and perseverance of the Swedish brothers and sisters who toiled in a remote and hostile land, producing an enduring work.

  In parallel with the work of the Swedish mission in southern Xinjiang, the China Inland Mission (CIM) had two workers in Urumqi, George Hunter and Percy Mather who laboured from 1910 onwards among all nationalities, more so in northern Xinjiang -- Uyghur, Chinese, Hui (Tungan), Kazakh, Mongolian, and Russian and Xiwe peoples. They were joined for 10 years in their ministry by “the intrepid trio of veterans” -- Mildred Cable and Eva and Francesca French. These courageous ladies traveled the length and breadth of Xinjiang making contact also with all nationalities, but especially Uyghur women. They testify of the work of the Holy Spirit especially among these women.

  After the death of Percy Mather, a team of young men arrived to support George Hunter. They opened basic medical clinics in various places, especially Manas in northern Xinjiang on the way to Ghulja. This work had begun to have a great impact in the area when the political upheavals of 1937 brought everything to an abrupt halt.

  Today, the Uyghur Christian community remains a small but vibrant part of the larger Uyghur community in Xinjiang, China. While they face ongoing challenges and persecution, they continue to worship and maintain their cultural heritage, drawing on a rich and fascinating history that spans over a thousand years.

Sources:

1. “The Spread of Nestorian Christianity among the Uyghurs." Asia Major, Third Series, Vol. 11, No. 2 (1998), pp. 243-265.

2. “A Brief History of Christianity Among the Uyghur People” by East-West Church and Ministry Report, Vol. 13, No. 1 (2005), pp. 7-12.

3. “Global Anabaptist Mennonite Encyclopedia” by Scandinavian Alliance Mission. 

https://gameo.org/index.php?title=Scandinavian_Alliance_Mission&oldid=144867 

4. "Memoirs of Anders Janson." By Janson, Anders. Translated by Sarah Janson, edited by Gunnar Westin, Scandinavian Alliance Mission, 1920.

5. “The Swedish Mission in China." by Swedish Missionary Society, 

https://www.svenskamissionskyrkan.se/missionshistoria/kina/ 

6. “Trials and Trails in Turkestan” by G. F. Fox-Holmes, published in 1928.

7. 《大秦景教流行中国碑》：“大秦国大德阿罗本，远将经像，来献上亰，详其教旨”。

https://depts.washington.edu/ealclir/wordpress/?p=474 

8. “The History of the Nestorian Church” by Mar Babai the Great's, published in 1895 by the Society for Promoting Christian Knowledge (SPCK) in London, England.

9. "The Journey of Rabban Sauma", published by George Philip & Son Ltd in 1928.

10. "The Uyghur Manuscript of the Kanjur" by Yutaka Yoshida, published in 2005 by Harrassowitz Verlag.

11.  “The Empire of the Steppes” by René Grousset (English version by Rutgers University Press, 1970, 2002); “History of Yuan” by Lian Song, published in 1941. (The English translation was published in 1970 by Routledge and Kegan Paul under the title ‘The History of the Yuan Dynasty”).