Exploring the First Church Buildings

In the book Pagan Christianity?, authors Frank Viola and George Barna continue Chapter 2 by exploring the evidence we have about the first “church buildings,” a trend started by the “Christian” Emperor, Constantine in the 3rd Century AD.

We have already learned why early church buildings were considered “sacred” places. This lead to the idea that congregants had to be purified in order to enter. This necessitated the design and construction of fountains and courtyards to pass through before entering. Early church buildings were huge and modeled on the Roman “basilica” – the common Roman government buildings, the design of which was borrowed from Greek pagan temples.

Basilica design included:

• Windows positioned to allow the sun to shine on the speaker who was addressing the audience – enhancing the sun worship idea – a practice that Constantine never stopped after becoming a “Christian.”
• An elevated platform where the “clergy” ministered, much like the Roman magistrate. Rails were added to further separate the “clergy” from the rest of the congregation.
• A center table or chest on the platform called the altar, considered the “most holy place” which usually contained bones of martyrs, or held the “holy” Eucharist. The Eucharist was served only by “holy men” – the “clergy.”
• A “Bishop’s chair” or “Throne” was positioned in front of the altar, and was called the “cathedra.” The term ex cathedra means “from the throne.” This concept came from the seat of the judge in the Roman basilica. The sermon was preached from the throne. Power and authority rested in the chair, which was covered by a white linen cloth. Later, this was moved to the “pulpit,” a raised platform where the “clergy” delivered the sermon.
• Surrounding the cathedra were rows of other – most often smaller – chairs, reserved for the elders.

The paternal hierarchical message embedded in this visual architectural layout and design were unmistakable.

This leads me to consider our typical modern day church building layouts. We also tend to have a stage or platform that separates the “leaders” from the “congregation.” Many churches still have a special chair on that platform for the “senior pastor.” Many “churches” have other smaller chairs next to it for other leaders, be they pastors or elders, deacons or worship leaders.

Even though the original pagan influence is quite clear, there are many today who would still argue that these “traditions” of the modern institutional church ought not to be questioned, changed or tampered with because they are “sacred.”

As a missionary friend recently pointed out to me in a personal conversation – the physical layout, decorations, architecture, design, lighting, etc. of a worship space – all contribute to a subconscious message and expectation as to what a worshiper will experience in that place. We are sending messages, good or bad, positive or negative, about ourselves, our view of God, about the purpose of worship, the source of truth, and all the rest, by these choices we make.

At the dawn of the 21st century, what are those messages we want to send?

• That worship is a spectator sport?
• That in worship there are some people who lead and some that follow?
• That we can “watch” worship take place?
• That there is one special person with the authority to speak the words of God?
• That God is separate and “up front” by the more holy places in the room?
• That there are special people who can only handle the holy items?
• That truth comes only from the one special person on the stage, in the chair or behind the pulpit?

What does all this really communicate about our God and our view of him – especially to those who do not yet know Him, and are unfamiliar with our customs and traditions? How many people have entered our special worship places, and received these unbiblical, negative messages, because they did not understand our culture and language? I wonder.

I believe that this kind of unthinking, blind acceptance of “the ways things are,” is unhealthy and damaging to the growth and relevancy of the ecclesia in the 21st century. I don’t see how we will reach our culture with the Gospel while thinking and acting like this.