For the first approximately two-hundred years of this new relationship in Christ (the ekklesia), there were no church buildings. Third-century apologist Minucius Felix wrote, “We have no temples and no altars.”[1] The people of God, though surrounded by pagan temples and Jewish synagogues, were the only people who did not erect sacred buildings for worship. The study of “Christian architecture” does not begin until approximately A.D. 200 and that did not include church buildings.[2]
Today, the landscape is filled with church buildings as they become very important to us. The place given to it is a top priority and, in some cases, the very first task in “starting a church” is to build one (building). The discussions and plans of work centered around having a building built as soon as the brothers can save enough money. Once they start a “building fund,” the membership gives like never before. Like the desire for kings among ancient Israel, once accomplished, the morale and pride soar high, while marketing efforts are soon implemented to get people to come to their new building. One of the first things the church leaders like to do is show guests their building. Some give tours. It reminds us of Hezekiah showing his treasures to the king of Babylon (2 Kings 20:12-15). Any home-owner knows the amount of time and money needed to manage a house with appliance and construction repairs, yard care, and monthly bills. Church buildings are no different. I have set in on elder’s meetings (why I’m not sure) and have attended many “church business meetings” and the majority of the discussions surround such things that we will never find in our Bibles. The agenda is focused on physical matters because we have created physical props, ritualistic forms, and ceremonial processions – matters that would not have concerned New Testament Christians because they didn’t “do church,” or “go to church.” They didn’t own “church property” or decide on the business of a corporate organization. Incidentally, the only reason you need business meetings to decide business affairs is when you form one. Then, you will be forced to make business decisions.
Admittedly, we have church buildings because people like it. Many are willing to accept that buildings are costly, but they relate their cost to “Christian sacrifice.” Can you just imagine such matters considered a sacrifice to the ekklesia? Today, people are willing to pay a high cost to have a place to meet once or twice a week. Not only is a great deal of money spent in church buildings, but an enormous amount of time is spent toward building maintenance, improvements and duty rosters, scheduling people to ensure its cleaning and care. It has cost countless sleepless nights from debating the details of its use or its other amenities. One congregation divided over whether a preacher could use the “church folding chairs” for his home singing. The value we place on it is further seen by evaluating the so-called “mission work” done oversees. Many are nothing more than Americans building church buildings. They may have noble and sincere intentions but their work is ill-advised and their emphasis misplaced.
Church buildings have had such an impact on people that our speech supports unscriptural concepts regarding it. Preachers are heard comparing the houses of the membership with the house of God so that brethren are encouraged to give generously toward its care and beauty. Like David, who had his grand palaces and wanted to build a house for God, many thoughts of giving God our best is measured by how much money is poured into a church building with modern amenities and comforts. More than maintenance, we are now concerned about ensuring people comforts with proper lighting, video, sound system, space in the restrooms, and parking arrangements, etc. The agenda of business meetings are full of such material interests that we deem necessary to carry on business. Have we, like Mary, choosing the “better part” (Luke 10:42) that is needed over the mundane and material or are we like Martha, so encumbered with such physical concerns that we have lost our spiritual vision? Church business and work have become one church program after another to get people into the “Lord’s House” where they are encouraged to make an annual pledge or sacrifice of money into the treasury (labeled, “Lord’s money”) so the “work” can continue. The implication is that the work of the Lord couldn’t continue in the absence of a weekly collection.
One of the most horrendous effects like nails drug across a blackboard is when a preacher compares God’s house to the church building. How often I have heard people from all denominations speak about coming to the house of the Lord. God’s house is not a church building! The house of God is His household; that is, His people. The second disturbing fact is when someone recognizes this fact without any intention to quit misapplying it.
Of course, one argument that is heard in favor of a church building is that once a group has a building that is paid off, even though it still costs to maintain, pay utilities and repair, it would be senseless to meet anywhere else. If you have a building, use it, is the argument, which is no argument at all.
Philip Schaff writes,
“That the Christians in the apostolic age erected special houses of worship is out of the question, even on account of their persecution by Jews and Gentiles, to say nothing of their general poverty; and the transition of a whole synagogue to the new faith was no doubt very rare. As the Saviour of the world was born in a stable and ascended to heaven from a mountain, so his apostles and their successors down to the third century, preached in the streets, the markets, on mountains, in ships, sepulchers, eaves, and deserts, and the homes of their converts. But how many thousands of costly churches and chapels have since been built and are constantly being built in all parts of the world to the honor of the crucified Redeemer, who in the days of his humiliation had no place of his own to rest his head!”[3]
Paul address an Athenian audience with these words: “The God that made the world and all things therein, he, being Lord of heaven and earth, dwells not in temples made with hands; neither is he served by men’s hands, as though he needed anything, seeing he himself gives to all life, and breath, and all things” (Acts 17:24-25). The Old Covenant’s emphasis on the tabernacle and the worship associated with it is replaced with a new and better way. During the first century where the apostles’ tradition is received, no reference is made to a “house” for God or a church building in which to worship. Stephen taught that “the Most High does not dwell in temples made with hands” (Acts 7:48) and Jesus explained to the woman at the well (John 4) that worship to God is not to be identified with any place. The reason is that we are God’s temple (1 Cor. 3:16-17, cf. Eph. 2:19-22). Associated with the teaching that God indwells his people is the fact that Christians because they are also priests, need no one to intercede on their behalf but Jesus, their High Priest. They can pray to God directly because they had left a physical organization in Judaism and paganism and entered a relationship with God wherein He could abide in them and they in Him.
Historically, no church building is found earlier than the Byzantine period (324-640 C.E.).[4] After Constantine became emperor of Rome, he ordered the construction of church buildings modeled after the governmental basilica and the Greek pagan temples. The ekklesia had already been institutionalized by the church Fathers, but Constantine popularized the religion of Christianity by the grandiose and elaborate architecture and flair of religious formality and ceremony. Seeing that they have their own “temples” like the Jews and their pagan neighbors, they can be a competing and attractive alternative to Judaism and Paganism.
When these impressive designs with amazing detail surface, you also find the re-emphasis on the priestly order and many of the old forms of worship carried over from Pagan worship and Judaism or a variant form of Christianity. The Judeo/Christian tradition that remains alive today takes many of its practices from the years following the apostles’ tradition. We can see the similarities. For example, these buildings had an elevated platform for the clergy. The members must remain in their area called the nave. The center had the altar that had either a table or a chest covered with a lid. The altar contained the relics of the martyrs with the bread and cup (called the “eucharist”) on it. The Eucharist is offered on the altar by the clergy. In front of the altar stood the largest, most elaborate bishop’s chair called the cathedra. This was modeled after the seat of the judge in the Roman basilica. The popular term “ex-cathedra” means “from the throne.” The power and authority rested in the chair from which the sermon was delivered. Elders and deacons sat on each side of the chair. Later, a raised desk called the ambo became the place where sermons were delivered. It was similar to the migdal of the synagogue and was probably taken from it. By 250 AD, the ambo was replaced by the pulpit, an elevated stage for the clergy. Being patterned after the Roman basilica, used for governmental ruling and pagan temples, elaborate buildings are still being attended for worship and relying on a priesthood of men. The present condition of modern churches today has its origin in the fourth century that embraced the concept of the physical temple “made with hands.” In the years the followed, church buildings accentuated the transcendent God with the elaborate décor and massive structures. Architectural embellishments, elaborate space, and lighting gave a sense of awe or the use of music was used to rouse the emotions.
The religion authored by Jesus and His apostles is neither confined to a church building nor staged by physical stimuli that appeal to the emotions. In fact, the ekklesia is not associated with a building at all. We pray everywhere at all times (1 Tim. 2:8). We continually read our Bible and sing psalms with merry hearts (James 5:13). Worship is accomplished wherever and whenever a soul pays homage in spirit and truth (John 4:23-24). Trying to educate others on the nature of the church within the very thing that’s causing the misunderstanding is not only counter-productive; it confuses the identification of error. It’s similar to the many reformers who cried against the Catholic Church but then formed their own sectarian groups in the same institutional pattern. Their cries of abuse were legitimate, but they were responsible for establishing their own organization/church. The effect of Catholicism and the denominations that branched from it is that the church is equated with the organization with its attractive buildings, controlling officials, bank accounts, and financial goals. The people are likened to affiliates or supporters who gain some personal benefit as a member (receive sacraments and church blessing). The church becomes something other than the class of saved individuals who are individually devoted to the work of the Lord.
In conjunction with a building being the religious place or box into which we put our “service,” our culture has a tendency to compartmentalize our lives into neat segments. It leads us to think that we are employees at work, husbands or fathers at home. Therefore, what hat do we wear when “going to church”? Is that where we pray? If not just there, is that where we study? If not just there, is that where we sing or is that where we see our fellow brothers and sisters?
For many, the church (building) with its sign out front defines the devotees to that movement inside the building. Expected formalities or forms of worship coming from that building sets each person apart from others who attend another church (building). Such an establishment would not have come from the apostles’ tradition. They taught against these things in favor of a daily life of sacrifice and worship from the heart. Such people are the church in any given location. They lovingly share their lives in giving their time, food and home.
[1] Minucius Felix, The Octavius of Minucius Felix (ch. 32).
Cf. Robert Banks, Paul’s Idea of Community (Peabody: MA: Hendrickson Publishers, 1994), 8-14, 26-46).
[2] Krautheimer, Richard Early Christian and Byzantine Architecture, 4.
[3] Philip Schaff, History of the Christian Church (Grand Rapids: Eerdmans, 1910) , 1:289.
[4] Graydon F. Snyder, Ante Pacem: Archaeological Evidence of Church Life Before Constantine (Macon, GA: Mercer University Press, 1985), 67.