Archaeology has been an under-utilized tool in missiology. A few scholars studying the colonial era have suggested that the discipline is important in understanding the development of missions (Graham 1998; Ross 2018). As might be expected, archaeology of the colonial era reveals the impact of the missionary’s material culture on the material culture of indigenous people whether in Africa, Asia, or the Americas. Not completely unexpected, what the intersection of missiology, ecclesiology, and archaeology of the first Christian centuries reveal diverges significantly with the “mission archaeology” of the colonial era. For example, Elizabeth Graham rightly notes that archaeology unearths colonialism inherent in missionary activities among the ethnic groups of North and South America. The material culture often exposes structures and religious artifacts foreign to the indigenous people. She states, “The overwhelming impression derived from mission archaeology is that Christianity is both monolithic and genetically European” (1998:29; cf. King and McGranaghan 2018). That is not to say that European Christianity was immune to the indigenous culture. Christianity certainly changed in the New World just as it had changed when it arrived in Europe (Graham 1998:30). The archaeological record demonstrates that the missionary culture along with aspects of its ecclesiology were influenced by and occasionally syncretized with the indigenous culture. Even so, we might anticipate that the archaeology of the future will also reveal the monolithic nature of the missionary’s ecclesiology. However, few are considering the implication for archaeological data of the first centuries of Christianity on our understanding of missiology and ecclesiology.
This series of blogs argued that exploring the archaeology of the first centuries AD in Asia Minor reveals the manner in which Christianity adapted to its material context. Early Christianity arises from within the culture rather than imposes monolithic forms – which had not yet developed – on the culture as we see in later colonial missions and even today in contemporary church planting. Combined with the historiographic record, the picture that emerges from first centuries AD archaeology is a Christianity comfortable in its cultural context – architecture, language, clothing, customs, etc. – while sufficiently counter cultural in order to present itself as a unique tradition or school of thought (hairesis). For instance, the historiographic record found in the first chapter of Colossian reveals how culturally in tune Paul was with his audience. For Paul, aware of the sundry statues of gods, goddesses, and emperors imbued with powers, Christ is the statue (eikon) of the invisible God (1:15). Additionally, he states that in Christ dwells the fullness (pleroma) obviously alluding to the Platonic and Neoplatonic ideas of completeness and totality of existence that transcends the material world (1:19). Paul is also apparently aware of the geological area’s susceptibility to earthquakes as he reminds the saints of the Lycus Valley to “continue in faith, stable and steadfast, not shifting from the hope of the gospel” (1:23).
The study of first centuries AD archaeology, I suggest, is imminently important for missiology and ecclesiology. It provides a deeply rich understanding of the material culture of ancient people. By weaving the disciplines of missiology, ecclesiology, and archaeology together, we recognize that first century Christianity, devoid of pomp and circumstance, required allegiance while fourth century Christianity, evolving in ritual and tradition, required membership. Indeed, early Christianity testifies to the fact that there was no identifiable architectural type for the ekklēsia. Instead, space was adapted and that space most often resided in the private homes of wealthy saints (White 1997:8). Certainly this is not to be considered normative, but rather contextual as we observe the evolution of architectural space for Christian gathering.
For Further Study
Arnold, Clinton. 1996. The Colossian Syncretism: The Interface between Christianity and Folk Belief at Colossae. Grand Rapids: Baker.
Cadwallader, Alan H. 2012. “Honouring the Repairer of the Baths: A New Inscription from Kolossai.” Antichthon46:150-183.
Cadwallader, Alan H. and James R. Harrison. 2019. “Perspectives on the Lycus Valley: An Inscriptural, Archaeological, Numismatic, and Iconographic Approach.” In James R. Harrison and L. L. Welborn, ed., 3-72. First Urban Churches 5: Colossae, Hierapolis, and Laodicea. Atlanta: SBL Press.
Ceylan, Bruce. 2007. “Episkopeia in Asia Minor.” In L. Lavan, L. Ozgenel, and A. Sarantis, eds., Housing in the Late Antiquity, 169-194. Leiden: Brill.
Cooper, Michael T. 2020. Ephesiology: A Study of the Ephesian Movement. Littleton: William Carey.
Cooper, Michael T. 2021. A Faithful Witness: Lessons for Times of Political, Economic, and Societal Turmoil from the Third Century Church. Ephesiology Press.
Fine, Steven. 2019. “Synagogues in the Greco-Roman World.” In Steven Fine, ed. Jewish Religious Architecture: From Biblical Israel to Modern Judaism. Boston: Brill, 96-121.
Graham, Elizabeth. 1998. “Mission Archaeology.” Annual Review of Anthropology, Vol. 27:25-62.
Hurtado, Larry. 2006. The Earliest Christian Artifacts: Manuscripts and Christian Origin. Grand Rapids: Eerdmans.
Huttner, Ulrich. 2013. Early Christianity in the Lycus Valley. Leiden: Brill.
King, Rachel and Mark McGranaghan. 2018. “The Archaeology and Materiality of Mission in Southern Africa: Introduction.” Journal of Southern African Studies, Vol. 4, No. 4:629-639.
Koester, Craig R. “The Message to Laodicea and the Problem of Its Local Context: A Study of the Imagery in Rev. 3.14-22.” New Testament Studies, 49:407-424.
Korner, Ralph. 2017. The Origin and Meaning of Ekklēsia in the Early Jesus Movement. Leiden: Brill.
Metzger, Bruce. 1971. A Textual Commentary on the Greek New Testament. Stuttgart: United Bible Society.
Rasimus, Tuomas. 2012. “Revisiting the ICHTHYS: A Suggestion Concerning the Origins of Christological Fish Symbolism.” In Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices. Leiden: Brill.
Ross, Robert. 2018. “The Archaeology of Mission: Afterword.” Journal of Southern African Studies, Vol. 4, No. 4:743-747.
Smith, William. Ed. 1849. A Dictionary of Greek and Roman Biography and Mythology.
Șimșek, Celal. 2014. “Archaeological Site of Laodikeia.” In Yilinda Laodikeia.
Terry, Milton S. trans. 1899. The Sibylline Oracles. New York: Eaton and Mains.
White, L. Michael. 1997. The Social Origins of Christian Architecture. Volume II. Texts and Monuments for the Christian Domus Ecclesiae in its Environment. Valley Forge: Trinity Press.
Wilson, Mark. 2020. Biblical Turkey: A Guide to the Jewish and Christian Sites of Asia Minor. Istanbul: Ege Yayinlari.
Wilson, Mark. 2023. “Did the Laodiceans Drink Lukewarm Water? A Hydrological Inquiry into the Temperture Metaphor of Revelation 3:15-16.” Lycus Journal, Issue 8:72-87.
Witherington, III, Ben. 2007. The Letters to Philemon, the Colossians, and the Ephesians: A Socio-Rhetorical Commentary on the Captivity Epistles. Grand Rapids: Eerdmans.
Yegul, Fikret and Diane Favro. 2019. Roman Architecture and Urbanism: From the Origins to Late Antiquity. Cambridge: Cambridge.
Ancient Sources
Clement of Alexandria. Paedagogus.
Pliny the Elder. Natural Histories.
Tacitus. Annals.
Strabo. Geography.
Join Us on an Immersive Experience
A research trip to the Seven Churches of Asia Minor
The research trip offers a captivating journey into the rich historical and cultural heritage of a region deeply intertwined with the New Testament and ancient civilizations. Participants embark on a immersive exploration of archaeological sites, ancient cities, and religious artifacts, gaining valuable insights into the historical context of the New Testament mission, the adaptive nature of the early church, and the dedication of early Christ-followers.
In a learning community, you will situate first, second, and third century missions in their cultural milieu while discovering the early church’s Christological commitment to live as Jesus’ body, dedicated to more and more people worshiping Him. Then, you’ll engage with a learning community to think, innovate, and create ideas about what it all means for today.
You must be logged in to post a comment.