Excavation of Laodicea began in full force in 2002. This is not to suggest that there were not others who attempted an excavation prior. Indeed, a Canadian excavation began in 1961 while an Italian one conducted a topographical and archaeological survey in 1993. Today, a team from Pamukkale University and the Municipality of Denizli work year-round at this tentative UNESCO World Heritage site. Their findings described by lead archaeologist Celal Șimșek are impressive:
The structures of Laodikeia have a special importance because of their monumental scale and elegant ornamentation. In comparison with the nearby World Heritage Site of Hierapolis (Pamukkale), located ten kilometres north of Laodikeia, the theatres, baths and streets of Laodikeia are much more monumental. No similar ancient city has four monumental baths. Laodikeia has the biggest stadium in Anatolia and is the only city with two theatres. Laodikeia has a special significance and sacredness for the Christian world because of its churches. One of these, the Laodikeia Church, is dated back to the fourth century CE. Laodikeia is as important as Ephesos with her expansion and monumental structures. Laodikeia has more buildings and bigger buildings than Athens Acropolis, which is the one of the most important place [sic] for World Cultural Heritage. (Șimșek 2014:10)
As Șimșek alludes, the site of Laodicea holds a unique place in the historical development of Christianity in Asia Minor. Among the impressive late first to second century discovers is what is believed to be a house church (fig 14). Walking south from the north theater along the marble road, one is met with an impressive architectural feature in the form of a peristyle home. Radiating from the main courtyard are a number of rooms including two apsidal halls (west and north of the main entrance on the west side of the road) and smaller rooms accessible from the shallow colonnaded water feature presumed to reflect the heat of the sun away from the home (fig 15).
The apsidal hall is a common architectural feature in homes of affluent families. Often used as a reception hall, dining hall, or even a lecture hall, the apse provided an ideal space for the projection of one’s voice, display of an object of worship, and the entertaining of guests (see Yegul and Favro 2019:696-703). The north apsidal hall of the house is of particular interest as it included a raised pulpit space differentiating the apse area from the rest of the hall, a feature which became popular in churches (fig 16). This apsidal hall could easily accommodate 100 people challenging the notion of the small house church.
Marking the entrance to the house from the road leading north to the theater and south to Temple A is an eight-spoked wheel incised into the marble (fig 16). The eight-spoked wheel is a common feature on marble roads throughout Asia Minor. Wilson has argued that the wheel is an ancient game board (2020:216). However, their frequency and location along the stoa agora in Ephesus as well as numerous places in Rome suggest something else. Tuomas Rasimus effectively argues that early Christians employed the symbol as a monogram for Ιησούς Χρίστος Θεός (ΙΧΘ, see figs 17, 18). According to Rasimus, the monogram ultimately evolved into the symbol of the fish and the acrostic ΙΧΘΥΣ representing Jesus Christ, God’s Son, Savior (2012:342; cf. Hurtado 2006:135-154). Appropriately, at the entrance of the residence near the north theater appears ΙΧΘ standing at the door of a late first to second century house church, perhaps an allusion to Rev 3:20, “Behold, I [Jesus Christ, God] stand at the door and knock, if anyone hears my voice and opens the door, I will come in to him and eat with him [in the apsidal hall], and he with Me.”
Figure 14: House church south of the Northern Theater (courtesy of Apple Maps). 
Figure 15: Peristyle colonnade water feature. Courtesy of the author. 
Figure 16: Apsidal hall of a house church. Courtesy of the author. 
Figure 17: ΙΧΘ Wheel at the entrance of a house church. Courtesy of the author. 
Figure 18: ΙΧΘ Monogram (aka Christogram and Icthus Wheel)
There is little doubt that the architectural and archaeological records testify to the Christian impact in the city. One testimony of the impact is observed as you walk west from the Syrian Gate toward Temple A. Strewn along the stoa agora road are broken columns and capitals, some with the relief of crosses perhaps marking the location of Christian businesses (fig 19). No doubt that their style reflected the legalization of Christianity in the fourth century. Yet, these Christian symbols were quite prevalent. Arriving at the 8,000-seat western theater (fig 5), we were privileged to meet with one of the archaeologists completing the excavation of this magnificent Greek-style structure embedded in the hillside. He was particularly excited to show us the capitals of columns recently excavated from the theater that also included reliefs of crosses. Although not yet published, the archaeologist indicated that the theater had been used as a place of Christian gathering.
Several other buildings utilized as churches have also been excavated. Some obviously house churches, others are clearly dedicated buildings used for Christian worship (fig 20). Consequently, the architectural record demonstrates that the Laodicean saints grew significantly to be a transformative force in the city if not the entire region. Indeed, as the lead archaeologist of Laodicea states, the city became a pilgrimage site whose church “is one of the oldest sacred places of the Christian world” (Șimșek 2014:9). He continues:
Excavations have revealed that a part of some large houses was used as a church, evidencing Christianity’s early tradition of house churches. Many churches were unearthed in the city as well. Moreover, the Laodikeia church was discovered in 2010 and fully excavated and restored in the two excavation seasons that followed. The Laodikeia Church has a distinctive place in Christian history. The church was built at the time of Constantine the Great and provides a unique example with its basilican plan, mosaics, opus sectile pavements, frescos and dedicatory inscription. (Șimșek 2014:9)
To be continued . . . From Archaeology to Application
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.
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