Take note of some of the changes that were made in the early years of Christianity. For example, people were still observing the Lord’s Supper or Eucharist, but by the late second century, a shift was made from the Lord’s Supper meal or “love feasts” to a Holy Communion ceremony/service. The churches in the East had a canopy over the altar table upon which the bread and cup were placed. By the fourth century, the laypeople were forbidden to go to the altar because holy objects can only be handled by holy men, the clergy (clear departure from the Faith). Having sacred places and objects led to the development of a sacred priesthood who alone could offer the sacraments. All they needed to solidify this concept of the sacred things is to erect sacred temples.
The time was ripe for Constantine to put Christianity on the map with the erection of “holy” buildings to house the holy things. Rather than “saints” being holy, the holy was once again relegated to some physical location into which the people may enter into the presence of God and worship. In the New Testament, this physical reality was a shadow of the true but spiritual reality – God’s people are His holy temple and have direct access to the throne. The Catholic claim of continuity fails to recognize that Jesus fulfilled the law. The idea of a priesthood apart from the people was abolished in Christ. Yet, despite clear teaching to the contrary, this tradition of men continues with us today. I shudder when some church member speaks of coming to the Lord’s house to worship. I have sat in classes in which someone acknowledges that individual Christians make up God’s house (or “household” or “family”) and then get on the podium to give the morning announcement and welcome everyone to God’s house. The only explanation I can offer is that many professed Christians from all church traditions still envision their buildings as the place for worship.
The largest church buildings were built over the tombs of the martyrs, the very cemeteries where Christians had eaten a meal to commemorate the dead saints. For this reason, Constantine named his church buildings after saints just as the pagan temples were named after the gods. Since he was most influenced by his pagan culture, he maintained his title of Pontifex Maximus (chief priest) and promoted magic formulas, monuments to the gods, and the idea of the sacredness of places and objects that led to revere the relics of the dead (an obsession of his mother Helena). Eventually, the words, “holy land” was given to Palestine in the sixth century as a result of their influence.
By the end of the fourth century, mass (literally, “dismissal”) was the word used for a worship service that celebrated the Eucharist.[1] Gregory, the Great (540-604) was also influenced by pagan thoughts of superstition and magic that influenced his version of Christianity. Yet, he shaped the Catholic liturgy that was sanctioned by the Council of Trent and continued until the Reformation. He was also influenced by the theology of Augustine. Augustine held to the speculative view of purgatory. At that time, it would have been considered by others as a “private view” of Augustine and was never taken very seriously. Yet, Gregory, the Great came along afterward and popularized it, even promoted it as part of the teaching of the church. By the sixth century, the Catholic church, through the authority of Pope Gregory, the Great, integrated the clothing of the pagan priests, incense, holy water in purification rites, burning of candles, the architecture of the basilica style edifices, the title “Pontifex Maximus” for the head bishop and some rituals for the Mass borrowed from pagan temples. The mystery of the bread being his body that is sacrificed anew each time they have Mass is steeped in pagan magical thinking. Today, few people would recognize the origin of the practice, because they have bought into the idea that these are holy men who would never lead them down the wrong path.
The practice of praying to the saints evolved from the practice of praying for the saints. Many of the dead martyrs of the second century had relatives who gathered in the cemeteries to honor their memory. We know this because Tertullian speaks of it as a common practice of his day.[2] Given the culture of the day, there is no difficulty understanding the veneration of Mary during this time[3] because all of Rome venerated the dead. The collected relics owned by the deceased or anything believed to have been in contact with the body. Evidence shows that even “Christians” considered the bones of the dead martyr as holy and sacred. Despite the efforts of some Christians to end the practice (even among “church fathers”), the pagan funeral processions, and eating a meal at the cemetery of a martyr was in full force by the third century. Christians had met in homes for a hundred years. Now, they would sometimes meet in the cemetery to share a meal to commemorate their dead Martyr. In time, these burial places came to be recognized as “holy spaces.” Did this practice come from the Scriptures? It is important to briefly note the influence for this practice is found in pagan worship. [4] Naturally, we are not surprised to find small monuments built over them to commemorate their life. The catacombs in Rome, which were underground burial places, were places of worship not so much because they could hide from their persecutors, as is commonly taught, but because they could enjoy fellowship with their dead loved ones. Here, they could worship and pray to and for the dead. The catacombs were decorated with symbols, although the symbol of the cross was not found before Constantine.[5]
[1] Schaff, History of the Christian Church, 3:505.
[2] F.L. Cross and E.A. Livingstone, eds., “Tertullian,” The Oxford Dictionary of the Christian Church (New York: Oxford University Press, 1997), 456.
[3] As culture changed over time, the practice of venerating Mary continued from the Catholic influence. Again, this was not found in the Scriptures because it originated long after the days of the apostles. Still, Catholics make these empty claims of continuing the practices of the oral traditions from the days of the Apostles. These are clearly false claims.
[4] Turner, From Temple to Meeting House, 164-67.
[5] From the time of Constantine, the cross became a glorified symbol of victory.