Theo 424 Early Christianity Session 5: Primitive Church Page 1 Reading assignment: Jeffers 71-88; White 184-5; Course Reader 41-46 (White, Social Origins of Christian Architecture 3-5, 11, 103-7, 109-111). I. The Primitive Church (1 st c. church) modeled on voluntary associations & households (Jeffers 72) A. Roman voluntary associations (collegia) as the basis for the early church: 1. Synagogues served as earliest model, overseen by elders (presbyteroi), met to read scripture, pray, and sing, and had special practices such as communion and baptism. In cities with multiple congregrations, they cooperated with each other (Jeffers 72). 2. Since Jewish associations were allowed by Roman law, in the earliest stages, Christians were not viewed as any different until late 1 st c. (Jeffers 72, 75) (cf. Josephus, Antiquities 14.213 216; Philo, Embassy to Gaius 311 313). 3. Benefits of the collegia allowed to meet, collect funds, hold rituals, and own property, but political activity was prohibited (Jeffers 73, 77). 4. Myth that Christians met in catacombs probably not true since they had no large assembly areas, would have been easily discovered in such a public space, odor of the dead could not have been tolerated (Jeffers 73) 5. Four types of voluntary associations professional, religious, burial, and household (Jeffers 73). a) Professional associations (guilds) merchants or artisans of a common trade, Jeffers said not like labor unions, since they mainly functioned to pursue honor and relationship among peers (Jeffers 74). However, Acts 19 (Ephesian silverworkers protest against Paul) suggests its use for economic interests. b) Religious associations organized around worship of a specific deity. Often point of contact between expatriates from other countries who could worship with the customs of their home country (Jeffers 75). Only legally recognized religions could form religious associations (so when Christianity was still a sect of Judaism, it didn t have the problems that occurred later when they were recognized as distinct from Judaism, c. 110 CE at the time of Pliny the Younger Jeffers 75). c) Burial associations often poor people seeking way to consolidate resource to provide for their burial (slaves without wealthy owners or freedmen/freedwomen without wealthy patrons) (Jeffers 76). Cooperative societies that submit list of members to
Theo 424 Early Christianity Session 5: Primitive Church Page 2 city prefect. Membership initiation fee, monthly membership fee paid for funeral with surviving members of association present. Monthly meetings included dinners that often had guidelines to prevent disorder. Early Christian congregations functioned as burial associations (Domitilla, relative of Domitian c. 90s CE, allowed her burial grounds to be used for Christians, Jeffers 76). Tertullian argued Christians shouldn t be persecuted since they were organized as burial societies which included monthly contributions and eating common meals together (Tertullian, Apology 38-39). d) Household associations members were connected on the basis of their relationship to the master or mistress (paterfamilias or materfamilias). Basis of relationship was natural and fictive kinship by shared faith. Shared characteristics of household associations (White 184-5): (1) Shared resources for the nurture of the community Acts 4:32 (desilva 215) (2) Emphasis on brotherly and sisterly love and use of family terminology (philadelphoi 1 Pet. 3.8) (desilva 217; Jeffers 82). (3) Intimate settings, probably ranging 15-50 people, met in triclinium (dining room) with a peristyle or atrium (White, Social Origins 107). (4) Hospitality was key characteristic for traveling ministry including letters of introduction, hosting visiting apostles like Paul, and apostolic letters to various churches. (a) Refused hospitality was a means of controlling dissenters/deviants in community (desilva 228 2 (b) Jn 10, 3 Jn 10) Charitable relief for brothers & sisters in need or prison (desilva 228) (c) Social conventions of church seen in letters extending right hand of fellowship, greeting with holy kiss, guest room for apostle (xenia) (White, Social Origins, 106) B. Early Christian Meeting Places & their influence on leadership 1. Meeting in homes borrowed some aspects of familial authority, but also diverged from the absolute authority of the paterfamilias. Household congregation s patron was also sometimes its spiritual leader (Jeffers 83). Financial sponsors were not necessarily the group s leader (Jeffers 84). Charismatic apostles & prophets were most honored authority in earlier churches, even though bishops and deacons held organization roles of leadership (Didache 15; Holmes 157; White, Social Origins 103).
Theo 424 Early Christianity Session 5: Primitive Church Page 3 References 2. From house church to domus ecclesiae transition from church in homes to homes dedicated as churches (earliest found from 240 CE at Dura Europas). 3. Tension between ethos of itinerancy of wandering charismatics & localized gatherings in homes, exacerbated by apocalyptic hopes, imminent political eschaton (White, Social Origins 103-104). 4. Other meeting places insula (multi-use apartment complexes), halls (schole), horrea (warehouses) (White, Social Origins 105). (Justin Martyr met over baths in urban insula -White, Social Origins 109). 5. Pictures from Dura Europas domus ecclesiae a house converted from personal use to dedicated use as a Christian church (septic tank filled in). Same carpenters that developed Jewish synagogue also did Christian church. Destroyed 256 CE when it was covered over to build up siegeworks from battle with Parthians. Claridge, Amanda. Rome. Oxford Archaeological Guides. Oxford: Oxford University Press, 1998, 55-57. desilva, David. Honor, Patronage, Kinship, and Purity. Downer s Grove, IL: Intervarsity Press, 2000, 215-229. Jeffers, James. The Greco-Roman World of the New Testament Era. Downers Grove, IL: Intervarsity Press, 1999, 237-257. Josephus, Antiquities 14.213 216; trans. from Ralph Marcus in the Loeb Classical Library (Julius Caesar s guidelines allowing Jews to meet in societies). Lightfoot, J.B. and J. R. Harmer, Translators. The Didache in The Apostolic Fathers. Ed. Michael Holmes. Grand Rapids, MI: Baker Book House, 1998, 155-157. Lucian. De Morte Peregrini 13. In Lucian, vol. 5. Translated by A.M. Harmon. Loeb Classical Library. Cambridge: Harvard University Press, 1972. Marcianus, Institutes, Book III. The Digest of Justinian 47.22.1; trans. from S. P. Scott, The Civil Law, X-XI, Cincinnati: Central Trust, 1932 (law passed prohibiting membership in more than one association, cited during reign of Caracalla 211-217 CE). Philo, Embassy to Gaius 311 313; trans. from F.H. Colson in the Loeb Classical Library (Philo reiterates Roman privilege given to Jews to meet in societies). Smith, William, Domus, in A Dictionary of Greek and Roman Antiquities. Edited by William Smith. London: John Murray, 1875: 426-432. Tertullian, Apology 38-39 (early Christians organized under Roman laws as a burial society).
Theo 424 Early Christianity Session 5: Primitive Church Page 4 Reading assignment: Primitive Church, pt. 2 - Frend 24-34; Course Reader 47-58 (Torjesen; Didache) II. The Development of the Leadership & Structure of the Primitive Church (1 st c.) A. Stage 1: The Primitive Church from the Resurrection of Jesus to the Jewish Revolt (35-70 AD) 1. Jerusalem James, the brother of Jesus as monarchical leader of 12 apostles (c. 44-62 AD). James function was similar to priestly function. Some view James as start of monarchical episcopate and idea of apostolic succession (Frend 39), but this seems to read structure backwards. a) According to Frend & historians of religionegeschichteschule (Harnack), there were notable similarities of structure between the early Jewish centered Jerusalem church and the Covenanter community at Qumran: (1) Both called deliberative body esah and community edah (Frend 25) (2) Church had three pillars (James, Peter, John) and 12 disciples which corresponded to the Qumran community s leadership structure with three priests and 12 laymen (Frend 25) (3) Both communities called themselves the Congregation of Israel. (4) Both communities shared their possessions and had penalties for failing to do so (Frend 26) (Is this true of the early church? cf. Acts 5:1-11) (5) James given the title the Just and viewed as a high priest, which was a term used by the Qumran community for its leaders (Frend 27) b) Switch from Palestinian-Jewish emphasis of the early church to Greek-speaking Christians (Acts 6:1-3) (Frend 26) c) Martyrdom of Stephen, conversion of Paul, and conversion of Gentile Cornelius all extended geographic and ethnic location of the early Christians away from Jewish focused center.
Theo 424 Early Christianity Session 5: Primitive Church Page 5 d) Short persecution under Herod Agrippa (c. 41-44 CE) led to death of James of Zebedee. Leadership of Jerusalem church was under James, brother of Jesus (c. 44-62 CE) (Frend 26-7) e) Harnack believed Jerusalem Christians intended to form a caliphate of Jesus kinsmen (Frend 27). While James lived, Jerusalem was the center of the church which viewed itself as a holy remnant (Note: History of Religions influence). f) Continued Jewish influences on the early church under James: (1) They still frequented the temple in addition to meetings on the first day of the week. (2) They paid their temple tax (Mt. 17:24) (3) Still took and kept vows (Nazarite Acts 21:24) 2. Paul s mission to Hellenistic Jews and Gentiles (Frend 28) a) End of Paul s first missionary journey and the first Church Council at Jerusalem (c. 49 CE) (Frend 27) b) Frend says Paul had little knowledge of Greco-Roman literature (28), but this can be debated (see Porter s citations of Greek and Roman writers in Pauline writings of NT). c) Frend highlights rivalry to win over God-fearing Greeks between early Christians following Paul and the Jews (29). d) Frend says primary threat to the early Christians was from the Jews (29). e) Epistle to the Romans written c. 57 CE (3 years after Nero s ascension to the throne during his first 3 peaceable years). Paul urged obedience to earthly powers (Frend 30). f) Uncertain how church at Rome began, Frend speculates it may have occurred in response to battle of magic between Peter and Simon Magus (account in the Acts of Peter & in Acts 8:9-24), (Frend 30). g) Expulsion of Jews from Rome under edict of Claudius c. 49 CE (Suet. 25.4; Frend 30). (Unsure if it was related to Christians). 3. Diaspora Jews and Christians vied for Gentile proselytes (Frend 36). Diaspora leadership looser organization with offices of apostles, prophets & teachers (Frend 27, 39). 4. Frend portrays Jews as real threat to early Christians suggests Jews gave Nero idea of blaming fire on Christians. At first he was going to blame it on Jews since there had been rumors of radical Jews starting fires, but they turned blame to their rival synagogue (the Christ followers) (Frend 31). (July 16, 64).
Theo 424 Early Christianity Session 5: Primitive Church Page 6 References 5. Official Judaism was a religio licita, but the Christ followers were not (Frend 33). Roman procurator of Palestine Gessius Florus provoked revolt among Jews that led to Jewish revolt. 67-8 AD Christians left Jerusalem before climax of the revolt and fled to Pella. B. Women in Leadership in the Primitive Church 1. Bishop Theodora (Torjesen 10) (iconographic evidence) 2. Fractio panis from the catacomb of St. Priscilla 3. Early Christian church was fluid social movement that allowed women, slaves, and artisans to assume leadership roles (Torjesen 11). 4. Social status was most important factor in makeup of potential leaders (Torjesen 12). Members with social status and wealth functioned as patrons/protectors for congregations. 5. Torjesen points out that Luke uses term proseuches (a place of prayer) instead of synagogue and she suggests this was because women were attending, reading, and praying (Acts 16:13) (Torjesen 14). 6. Lydia s conversion suggests she was the head of her household because her entire household was converted with her (Torjesen 15). Paul stayed as a guest at Lydia s house for some time. 7. Torjesen says administrative skills and authority as head of household was foundation for leading in politics and society (and thus Christian assemblies) (15-16) 8. Torjesen suggests that Syzuge was also a women leader of the church at Philippi (Phil. 4:1-3), although this is often translated yokefellow. 9. Tituli churches churches which gained their names from the householder who owned them and where church was originally convened (e.g. San Clemente, current church has a private house underneath it) (Torjesen 31). 1 st century church was a private house adjoined to a warehouse. Also, St. Pudentiana named after daughter of St. Pudens mentioned in 2 Tim 4:21 (sister of St. Praxedes). C. Ministry roles and sacraments in Didache 7-15.2 Eisen, Ute E. Women officeholders in early Christianity: Epigraphical and Literary studies. Translated by Linda M. Maloney. Collegeville, Minn.: Liturgical Press, 2000.
Theo 424 Early Christianity Session 5: Primitive Church Page 7 Frend, W.H.C. The Early Church. Minneapolis: Augsburg Fortress Press, 1991. Howell, E. B. St Paul and the Greek World, Greece & Rome 2nd series 11 (1964): 7-29 (discusses possible Greco-Roman writing influences on Paul, challenging Frend s view above). Lightfoot, J.B. and J. R. Harmer, Translators. The Didache in The Apostolic Fathers. Ed. Michael Holmes. Grand Rapids, MI: Baker Book House, 1998, 153-157. McCabe, Elizabeth A. A Reexamination of Phoebe as a Diakonos and Prostatis : Exposing the Inaccuracies of English Translations. Society of Biblical Literature (Accessed 7/16/2009), http://www.sblsite.org/publications/article.aspx?articleid=830. Osiek, Carolyn. A woman's place : house churches in earliest Christianity. Edited by Carolyn Osiek and Margaret Y. MacDonald with Janet H. Tulloch. Minneapolis, MN: Fortress, 2006. Porter, Stanley. Paul and His Bible: His Education and Access to the Scriptures of Israel, paper presented at Society for Biblical Literature, Annual Meeting 2006, http://www.westmont.edu/~fisk/paulandscripture/porter.html. Stanley, C. D. Arguing with Scripture: The Rhetoric of Quotations in the Letters of Paul. London: T&T Clark International, 2004. Suetonius, Life of Claudius 25.4 (expulsion of Jews from Rome). Tacitus, Life of Nero 16.2. Torjesen, Karen. When Women Were Priests. New York: Harper-Collins (Harper-San Francisco), 1995.