“Synagogue” of Sardis

The synagogue of Sardis (ca 4th c.), located adjacent to the Roman bath-gymnasium, is a large  basilica style hall of ostensible Jewish worship that could accomodate a thousand people. In fact, it is the largest so-called synagogue ever excavated in the Roman world. Considerations for its surroundings, inscriptions, mosaics, graffiti, and spolia have raised the question of its potential multi-purposed function. Adding to such an inference, we know from Melito, bishop of Sardis in the second century, that Christians and Jews worshipped on the same day (so-called Quartodeciman controversy). So, it might not surprise us that we would find Christian references in the synagogue of Sardis.

Here are a few thoughts and pictures leading me to believe that the synagogue also had a Christian purpose:

• Graffiti in the peristyle portico suggests the early presence of Christianity. The Christogram is a well-attested symbol of an eight-spoked wheel testifying to Jesus Christ God.

• The graffito menorah (lampstand) with a cross emerging from the center candle holder might signify Sardis as one of the seven churches in Revelation. We see similar graffito in Laodicea. Lampstand and menorah (see Ex 25:31) are the same Greek word (λυχνία). Revelation tells us that Jesus (represented by the cross protruding from the menorah) walked among the seven golden lampstands, which are the seven churches (Rev 1:20).

• The central table with the eagles on the table legs and the two lions on either side of the table draw attention to the reference of the in Rev 4:7 which Irenaeus equated with the gospels. No doubt, these are spolia re-purposed for this building.

• The mosaic peacocks in the apse of the bouleterion have been used as symbols of eternal life in early Christianity.

• The presence of Christian, Jewish, and pagan trades on the south side of the synagogue testifies to the potential for the building’s multipurpose use as a Christian, Jewish, and pagan place of gathering.

• Nomen sacrum in an inscription on the south wall indicates Christian influence (at minimum) or actual presence in the synagogue space. The use of Nomen sacra is a distinctly Christian practice that could have been borrowed by Jews. However, it is more likely, due to the other evidence above, that it indicates Christian use of the space. The previous word, pantokratoros, combined with ΘΥ (θεός ύψιστος) clearly suggests the worship of Jesus Christ.

Adapted from Dr. Cooper’s forthcoming book, Mind the Gap: Filling Missiological Voids with the Archaeological Evidence of Asia Minor (Wipf and Stock). Follow him on Facebook.