Two years and one month following ISIS’ gruesome execution of 21 Coptic Christians on a Libyan beach, Martin Mosebach, true to the book’s subtitle, journeyed to Egypt to experience the place, the people, the family, and the church of the martyrs. The award-winning novelist also takes a rare journey into the world of journalistic and travel writing; but true to form, his religious devotion as a Catholic and penchant for story leads the reader through an array of compelling vignettes as he considers Egyptian religious politics, the history and liturgy of the Coptic church, the moment of their martyrdom itself, as well as the intense spiritual devotion of the community in which they lived. At this time of this review, Mosebach’s is the only full-length book on these events, other significant writings including the Coptic Church’s Synaxarium and booklets. Thus, the book’s value begins with being the only one of its kind. This review will blend thematic and methodological analysis, first discussing the major themes, then considering the book’s unusual structure and how that serves its purpose. 

The 21 explores the spirituality and mindset of Coptic Christians, at least those with whom Mosebach interacted, primarily in the town of El-Aour where most of the men lived. His sporadic discussions of Coptic history and Egyptian politics is essential to understanding the Twenty-One. Their relative isolation from the rest of the world, the absence of a Protestant Reformation, Enlightenment, or secularization in their history, means the Copts see themselves as still living in a post-apostolic era as if 2000 years have not passed. Theirs is a religious culture that expects miracles and, like the apostles and the Church Fathers, sees martyrdom as fuel for the church. With this perspective it is hard not to put this story of martyrdom alongside those in Acts and the early church. The impact of Mosebach’s narrative style is similar to the Acts narratives, prompting the reader to consider his own life without ever being directly addressed.  

What takes centerstage throughout the book’s various vignettes is Copts, disconnected from the Western world, rarely following world politics, living primitively, persecuted as a minority, mostly poor, but richly spiritual, longing to bear witness to Jesus Christ who has sustained them despite persecution for 1800 years. Several conversations bear this out, but most poignantly in Chapter 12 when it was pointed out, not only that these men purposely remained in Libya beyond the danger point (they had moved there for work), but that they were not killed merely for being Christian; they had resisted much torture, rejecting countless offers of freedom, continuing to cling to Christ (14, 126-127). 

A surprising recurrent theme to add to this is that the Twenty-One were not atypical as Copts; their pastor, among others, insisted on referring to them as “average young men,” “like all of us” (96, 153). The bishop of their diocese even suggested that by speaking to their families Mosebach would learn nothing unique compared to any other Coptic family, not one of whom would recant their faith (46). Mosebach expresses his astonishment that the martyrs’ families, while expressing immense gratitude and pride that their sons and husbands were martyrs (92), and thus now with Jesus, they too considered them normal, typical Copts. It should be pointed out, however, that not all Copts are Christians, and nominal Christianity exists even within the Coptic Church. Such a discussion would have been helpful in the name of journalistic accuracy, although, as Mosebach points out, he is no journalist and writes as if obligated to simply convey his experience.  

It was a longing for martyrdom, says Mosebach, that sparked the beginning of the Coptic Church as we know it in the third century when some Alexandrian Christians actively sought martyrdom during the Diocletian persecution (234). This means the Coptic Christian identity has been shaped by martyrdom from its beginning. Interestingly, Mosebach steers clear of inserting an opinion on the Coptic theology of martyrdom. It was condemned in third century Alexandria, leading to a brief schism, and a majority throughout church history have likewise cautioned against actively seeking martyrdom. But while much could be said about this biblically and theologically, Mosebach refrains from comment. Some readers may wonder if this reticence is implicit agreement, as it is not made clear, and he certainly seems to agree with their mysticism and belief in Marian miracles as a Roman Catholic. However, it seems such comment is beyond the point for Mosebach. True to the book being a “journey” into their world, he tends to simply let the testimonies speak for themselves.  

The book is structured in 21 chapters, with discussions of church history, religious politics, and geography interspersed between chapters recording various conversations. While not a typical organization, this is a fitting scheme that works well with Mosebach’s purpose. By structuring the contents this way, Mosebach has effectively placed the martyrs in their context. And by not dividing into two parts, it becomes difficult to read only about the people; the reader is nearly forced to read about Egypt itself. At times these contextual discussions seem to go on a bit too long, nearly losing sight of the book’s main focus. However, that may be intentional. 

Egypt’s political and religious history is complex, and whereas in the West we tend to dichotomize politics and religion, it is perhaps helpful to be confused a bit by exposure to a culture that has radically different notions of what politics and religion mean. As much as the Twenty-One were shaped by persecution, devotion to a deep spiritual mysticism, and by a liturgy that celebrates the presence of martyrs with God in heaven and the presence of heaven on earth through the liturgy, most (even Christian) readers of this book are equally shaped by a culture that is comfortable keeping heaven and earth separate. Mosebach’s exploration of these themes is thus predicated on their alienness to Westerners. He explains how, in a Western, secular, mindset, we tend to always assume people’s actions follow politics or economics rather than religion, “because we don’t want to consider the fact that a person’s faith might actually be the ultimate, highest reality” (14). After all, a secular state, to them, is a foreign, Western, idea (230); and the reverse is also true. The reader need not agree with the Coptic theology of martyrdom to be deeply challenged by it. I would recommend this book to most Christians I know. 

Michael Durso