CHRISTIANITY PART IV

If memory serves me, it's been 35 years since I read a church history book from cover to cover. Even then, while a student at Nazarene Theological Seminary, I'm not sure I read both volumes of Latourettee from cover to cover. I only read those portions that Dr. Paul Bassett assigned. (although, as I look through those books, I discover that most every page is either highlighted or underlined).


Since then, I've read only references to the History of Christianity. I think that's, partially at least, what attracted me to Christianity: A Global History by David Chidester. I must say, I was pleasantly surprised by how enjoyable a read this volume was. (read all 600 pages in a little over a week).

Upon completion, I did read some reviews and, as to be expected, they were mixed. I will say this about the book. The author delivered what he promised. The book is not an encyclopedia. He left out many things. No, this book was a story well told. It was a historical novel really. And frankly, I like the genre. Here are some of his observations from Chapter Four:

"The Christian Church emerged as a new type of organization. From Syria to Greece, North Africa to Rome, Spain to Gaul and Persia to India, Christians developed a new social reformation in the institution of the church. Although a small minority within the Roman Empire, Christians organized as an alternative enclave of moral authority in ritual practice. 

New leadership roles, as bishop, presbyter, and deacon, as well as new roles for teachers, healers, and exorcist, were established within the Christian Church. As the institution of the church developed, Christians defined what it meant to be Christians, less in terms of philosophical speculations than in terms of a shared way of life. The character of that common way of life registered in religious activities that drew people together as a church. Until the third century, the Christian church referred, not to a building, but to the act of gathering together for ritual. That gathering occurred, for the most part in private homes.  

As Justin proposed, "the Christian's God is not circumscribed by place; invisible, he fills the heavens and the earth, and he is worshiped and glorified by believers anywhere. 

In this Utopian sense, therefore, the Christian church was not defined by space. It was not a sacred place set apart from the ordinary space of the city. Rather the church was defined as a special time, a sacred day, for coming together and celebrating the Christian God. 

As small groups gathered to sing and pray, to eat and drink, the active meeting itself constituted the church. Therefore, the sacred day of Sunday, rather than the place of meeting, defined the Christian Church."