Sacred Space #7

Here is the next Bible Study summary in our series on Sacred Space. Still to come are Sacred Space in the Gospel of John; Jesus and the Temple; Sacred Space and the Book of Revelations; and the final study in the series will be on the Trinity. Keep watching this space! -Linda

Sacred Space #7 11/19/10

The early Christian community

The earliest writings of the New Testament are those written by Paul. Thessalonians is one of the first – from about 49AD – roughly 20 years after Jesus death. It is a direct communication between Paul and one of the early Christian communities. It provides us with a sociological study of the early church.

The Greek word for church is ecclesia- which was a secular term meaning “called together” or “gathering”. It did not have the modern association with a sacred place of worship. Christians were called together at each others’ houses. The concept of “church” as a separate building came with Constantine. The Roman emperor gave a Basilica (a royal palace) to the church. The king’s private quarters became the area behind the altar from where Jesus/the king would emerge to be seen. The church was adopted by the imperial power and became identified with power and prestige and all of its trappings. For the first three centuries, however, Christian gatherings took place in peoples’ homes. Ecclesia was a small assembly of people. The Pauline letters usually use the phrase “church at the house of”. For example 1Cor 16:19 “Aquila and Prisca, together with the church in their house, greet you warmly in the Lord”. (See also Romans 16:5). Prisca and Aquila were tent makers who moved around – living in Corinth, Ephesus and Rome. At that time it was relatively safe to travel – during the relatively stable Pax Romana. Other examples of house churches are found in the letters to Philemon (1:1-2) and to the Colossians (4:15).

When the head of the household became a Christian, it was usual for his household (his wife, children, servants and slaves) to follow suit. Romans 16:10 alludes to this “ Greet those in the Lord who belong to the house of Aristobulus.” In 1 Cor 1:16 we see the same thing “I did baptize the household of Stephanas.” It has been estimated that 25-33% of the population of the Roman Empire, were slaves. Paul does not argue against slavery as an institution. He did not set out to abolish slavery – rather teaches a subversive love that will ultimately undermine it. For Paul, the Christian message is not about bringing down the empire – rather it introduces a new understanding about who we are in relationship to others, something that overturns the deep structure on which the empire rested. In Philemon Paul says to receive a slave as a brother.

The Pauline message is a message of transformation. God invites us to change our hearts by the power of love. Social order is subverted from within. In 1 Cor 7: 17-24 Paul describes the freedom that comes through belonging to the Lord. The Jewish community had clear demarcating lines with its practice of circumcision, and through its dietary laws. Christianity in contrast has no preconditions. This being the case there is always the tendency to chaos. Paul’s letters struggle with the tension between anarchy and freedom in the Spirit. Paul tries to keep the freedom but at the same time seeks to introduce some order. He recognizes that freedom requires a tremendous surrender to the Spirit to make it work. Christians can experience freedom in any situation – whether slave or master, woman or man, rich or poor.

The early church also has a number of women in leadership roles. Romans 16:1-2 describes Phoebe, a deacon and benefactor. She is a woman of independent means, who traveled to Rome. Her name is not linked to any man. In Romans 16:7 another woman, Junia, is called an apostle. In the Middle Ages an “s” was often added to the end of her name to make it sound like a man’s. In Acts 16:14, Lydia, a business woman dealing in purple (a luxury dyed cloth) is described as the head of her household – another woman of influence.

The New Testament gives us a picture of the people who made up the early church. It also gives us a picture of how they worshipped as a community. 1Cor 11:17 describes problems emerging in relation to the communion meal in Corinth. Corinth was a small Christian community – perhaps just four or five households. Divisions had emerged because people had not learned to share with the poor. Paul says it is better that they eat at home if they cannot be in community.

1 Corinthians also offers teaching on the issue of whether it acceptable to eat food sacrificed to idols. There are three chapters devoted to this subject (8-10). 1 Cor 10:23 -32 sums up this teaching. There is no need to observe dietary laws if you are ruled by love. Food should not become a barrier to entering into a relationship with another. The Christian is free to eat any food, even if it has been dedicated to a god. If another believes that the dedication is meaningful, however, then don’t eat it because it might cause them offense. This concept of no rules only works if you have respect for the other and for yourself. The new Christian movement has no sacred order – instead it is trying to work out a new way of how to be free with each other. “ For though I am free with respect to all, I have made myself a slave to all, so that I might win more of them….I have become all things to all people, that I might by all means save some. I do it all for the sake of the gospel, so that I may share in its blessings.” (1 Cor 9:19-23)