Spreading Christianity
How a New Cult Grew Big in Three Centuries
“On that
day, about three thousand believed his message and were baptized [Acts 2:41]. All
the Lord’s followers often met together, and they shared everything they had
[2:44]. Everyone liked them, and each day the Lord added to their group others
who were being saved [2:47]. But a lot of people who had heard the message
believed it. So by now there were about five thousand followers of the Lord
[4:4]. Many men and women started having faith in the Lord [5:14]. God’s
message spread, and many more people in Jerusalem became followers. Even a
large number of priests put their faith in the Lord [6:7].”
These quotations from Acts might seem like just a bunch of random phrases grabbed together. The thing is that they show how the Bible presents the growth of Christianity in its earliest period. According to Acts, which was probably written by the Evangelist Luke, Christianity had about five thousand followers five years after Jesus Christ had been crusified, which probably happened in 30 A.D.. Next Acts describes how the new religion spread to Judea, Samaria and Galilee. It
would not take long before Christianity had gained a lot of followers in Asia
Minor (Turkey), Greece and Rome. It was a start the apostles could have only dreamed of. It seems like it would be easy to spread the new cult during its first years.
But it was not. As I will point out, Christianity did not grow that fast when it comes to numbers. Some scholars estimate there were about one thousand Christians by 40 A.D., far less than Acts wants us to believe. The new cult spread faster in a spatial way. Below I will discuss how Christianity spread through the Roman Empire during the first three centuries of the common era, in space and in numbers.
But it was not. As I will point out, Christianity did not grow that fast when it comes to numbers. Some scholars estimate there were about one thousand Christians by 40 A.D., far less than Acts wants us to believe. The new cult spread faster in a spatial way. Below I will discuss how Christianity spread through the Roman Empire during the first three centuries of the common era, in space and in numbers.
The spread of Christianity
It is very
difficult to investigate the spread of early Christianity because there is
hardly any archeological evidence to be found. The only sources we have got are
literary sources. And even those are very limited and cannot be taken
literally. Figures in antiquity were part of rhetorical exercises. And texts
from antiquity were stuffed with rhetoric.
The first people who were being converted after Christ’s ascension to Heaven were people from the city of Jerusalem. It took a few years before Christianity spread outside the city. When Saint Stephen was being stoned in 35 A.D., becoming the first martyr, there was a persecution in Jerusalem and the Christians were spread throughout Judea and Samaria and people in those areas were being converted. After these events, in about 36 A.D. Paul was converted and after a few years Peter and he made Christianity spread rapidly across the eastern part of the Roman Empire. Paul’s three missionary journeys (46-48, 49-52, 56-57) are very well known through Acts and a lot has been written about it. A good summary can be found here. Until 65 A.D. Christianity spread through Syria, Asia Minor, Macedonia, Greece and the city of Rome. The new cult was an urban phenomenon, meaning it usually spread in cities and hardly in rural areas. At the end of the first century Christianity had also reached the southern coasts of the Black Sea and there also was a community in Alexandria (Egypt). |
Figure 1: Shown above are the three missionary journeys of the apostle Paul.
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The communities that were established all kept in touch with the important persons of the church, who were mostly residing in Jerusalem and Antioch in Syria. For example, the apostle Paul sent letters to the communities he had founded. His third
missionary journey was more of an inspection journey. Since he could not visit
all communities, he appointed leaders. These leaders were most likely the heads
of the households were Christian meetings would take place. He also sometimes
sent his close associates Timothy, Titus and Silas in his place.
In the second century it was still very difficult for Christianity to spread. In 200 A.D. there were new communities in Lugdunum (Lyon) and Vienne in the Rhône Valley, Cordoba (Spain), Carthage (Numidia, North Africa) and Syracuse (Sicily).
An interesting detail is the emergence of some Christian centers. Christianity was strongest in Asia Minor, the city of Ephesus being its center. In Syria Antioch was the most important, Philippi in Macedonia and Nicopolis in Greece. Also Rome was becoming an important center of Christianity. Because of its good trade routes the city of Alexandria in Egypt was an important missionary center from where missionaries were sent to spread the Word of God.
The third century did not bring Christianity to a lot of new areas. New communities were established in cities in Spain and Gaul and the new religion spread to other cities in areas where it already was. Christianity did come to the Rhineland and Britain, but it was not that strong there. The cult had spread all over the Mediterranean. The map below shows the spread of Christianity at the end of the third century A.D.. At that time, there were five important Christian centers: Ephesus, Carthage, Antioch, Alexandria, and, of course, Rome. The latter three being the most important. Rome got its special position confirmed during several councils.
In the second century it was still very difficult for Christianity to spread. In 200 A.D. there were new communities in Lugdunum (Lyon) and Vienne in the Rhône Valley, Cordoba (Spain), Carthage (Numidia, North Africa) and Syracuse (Sicily).
An interesting detail is the emergence of some Christian centers. Christianity was strongest in Asia Minor, the city of Ephesus being its center. In Syria Antioch was the most important, Philippi in Macedonia and Nicopolis in Greece. Also Rome was becoming an important center of Christianity. Because of its good trade routes the city of Alexandria in Egypt was an important missionary center from where missionaries were sent to spread the Word of God.
The third century did not bring Christianity to a lot of new areas. New communities were established in cities in Spain and Gaul and the new religion spread to other cities in areas where it already was. Christianity did come to the Rhineland and Britain, but it was not that strong there. The cult had spread all over the Mediterranean. The map below shows the spread of Christianity at the end of the third century A.D.. At that time, there were five important Christian centers: Ephesus, Carthage, Antioch, Alexandria, and, of course, Rome. The latter three being the most important. Rome got its special position confirmed during several councils.
Christian numbers
There is an
ongoing debate about the growth of Christianity in absolute numbers. It is very
difficult to come to a conclusion because there is hardly any data available.
The English historian Edward Gibbon (1737-1794) was probably the first to make
an attempt to estimate the Christian population. He thought that at the
conversion of the Roman Emperor Constantine (280-337) a twentieth part of the
subjects of the Roman Empire were Christian. At the end of the third century
about 60 million people lived in the Roman Empire. This would mean that there
were 3 million Christians. Nowadays scholars think this is way too low.
Estimations were being made. The estimation of 15 million Christian was
considered far too high and even 7.5 million was found too high. The Christian
population should be somewhere between 5 and 7.5 million.
Christianity started very small. The American sociologist Rodney Stark guesses there were about 1.000 Christians in 40 A.D. and that the Christian population grew 40% every ten years. This would mean that in 100 there were 7.530 Christians, in 200 A.D. 217.795 Christians and at the end of the third century 6.299.832 Christians. This estimation is considered quite good since it fits the estimated Christian population being somewhere between 5 and 7.5 million people.
Christianity started very small. The American sociologist Rodney Stark guesses there were about 1.000 Christians in 40 A.D. and that the Christian population grew 40% every ten years. This would mean that in 100 there were 7.530 Christians, in 200 A.D. 217.795 Christians and at the end of the third century 6.299.832 Christians. This estimation is considered quite good since it fits the estimated Christian population being somewhere between 5 and 7.5 million people.
Four reasons why Christianity could spread
As shown above, Christianity spread pretty fast, especially in the third century. The best known reasons for the religion being attractive to new people are poor relief, equality (whether someone was a slave or free born was of no importance), the idea that there was an afterlife and that sins could be forgiven. But there is more! There are four (sometimes surprising) reasons why Christianity was able to spread so relatively fast.
First of all, at a council in Antioch in 49 A.D. was decided that Gentiles (non-Jews) who were being converted did not have to become Jewish. This meant that they did not have to live according to the Law of Moses. They were given something like the light version of the Jewish Law. For example, the gentiles dd not have to be cirucmcised anymore when they converted. This made it more easy to become a Christian.
Secondly, Deliberate syncretism means that elements of other religions are incorporated in the new religion. For example, when Jesus died he came back to life. This is very similar to some pagan myths about gods dying or going to the underworld and then coming back to life (like the Egyptian god Osiris did). Incorporating pagan stories or special data was something Christianity was very good at, making the religion recognizable for new followers. The first day of Christmas for example (december 25th) is the day that the pagan god Mithras was born.
Thirdly, social networks probably played an important role in spreading the Word of God. According to Rodney Stark religion flows from one person to another through family, friends, and close acquaintances. Stark thinks that the religious ideas are of minor importance when it comes to conversion. People convert when people close to then convert because they feel a need to belong: they want to be part of a group.
The fourth reason is probably the most surprising one: persecutions. Keith Hopkins argues that persecution was good for Christianity because the fear for being persecuted pulled Christians together and sorted the sheep from the goats. Being persecuted was an instrument of togetherness, as he puts it. Persecutions were not ongoing events but happened only occasionally. In the third century, when Christianity became bigger and bigger, persecutions started to happen systematically. “And it was particularly in this period of persecutions, in spite of temporary losses, that Christianity grew fastest in absolute terms. In other words, in terms of number, persecution was good for Christianity.”
Secondly, Deliberate syncretism means that elements of other religions are incorporated in the new religion. For example, when Jesus died he came back to life. This is very similar to some pagan myths about gods dying or going to the underworld and then coming back to life (like the Egyptian god Osiris did). Incorporating pagan stories or special data was something Christianity was very good at, making the religion recognizable for new followers. The first day of Christmas for example (december 25th) is the day that the pagan god Mithras was born.
Thirdly, social networks probably played an important role in spreading the Word of God. According to Rodney Stark religion flows from one person to another through family, friends, and close acquaintances. Stark thinks that the religious ideas are of minor importance when it comes to conversion. People convert when people close to then convert because they feel a need to belong: they want to be part of a group.
The fourth reason is probably the most surprising one: persecutions. Keith Hopkins argues that persecution was good for Christianity because the fear for being persecuted pulled Christians together and sorted the sheep from the goats. Being persecuted was an instrument of togetherness, as he puts it. Persecutions were not ongoing events but happened only occasionally. In the third century, when Christianity became bigger and bigger, persecutions started to happen systematically. “And it was particularly in this period of persecutions, in spite of temporary losses, that Christianity grew fastest in absolute terms. In other words, in terms of number, persecution was good for Christianity.”
Conclusion
In terms of space Christianity spread rapidly across the Roman Empire. Within three centuries the new religion had covered almost the entire Mediterranean world and could even be located in Britain and the Persian Empire. In terms of number it had a slow start. There were only 7.530 Christians by the end of the first century, but over 6 million at the end of the third century. It was able to grow because gentiles did not have to become Jewish and because Christianity was very good at incorporating pagan myths. It became easier for people to convert. Christianity spread through social networks and persecutions weirdly had a positive effect on the Christian communities.
In terms of space Christianity spread rapidly across the Roman Empire. Within three centuries the new religion had covered almost the entire Mediterranean world and could even be located in Britain and the Persian Empire. In terms of number it had a slow start. There were only 7.530 Christians by the end of the first century, but over 6 million at the end of the third century. It was able to grow because gentiles did not have to become Jewish and because Christianity was very good at incorporating pagan myths. It became easier for people to convert. Christianity spread through social networks and persecutions weirdly had a positive effect on the Christian communities.
Images:
Sources:
S.T.T.
- Figure 1: three maps showing the missionary journeys of the apostle Paul. Source: http://www.gracepointdevotions.org/2011/03/04/apostle-pauls-missionary-journeys/comment-page-1/
- Figure 2: an overview of apostle Paul's network. Own figure according to Geza Vermès.
- Figure 3: The spread of Christianity at the end of the third century A.D. Source: W.H.C. Frend, 988.
- Figure 4: Christian growth. Own figure according to Rodney Stark, 7.
- Figure 5: Conversion through social networks. Own figure according to Rodney Stark, 14-21
Sources:
- Frend, W.H.C. The Rise of Christianity. London: Longman and Todd, 1986.
- Hopkins, K. "Christian Number and Its Implications." In Journal of Early Christian Studies 6.2 (1998), 185-226.
- Horbury, W. "Jewish and Christian Origins in Africa." In The Rise and Expansion of Christianity in the First Three Centuries of the Common Era. Eds. Clare K. Rothschild and Jens Schröter. Tübingen: Mohr Siebeck, 2013. 51-69.
- Mitchell, M.M. “From Jerusalem to the ends of the earth.” In The Cambridge History of Christianity: Origins to Constantine. Eds. Margaret M. Mitchell en Frances M. Young. Cambridge: Cambridge University Press, 2008. 293-301.
- Pervo, R.I. “The Hospitality of Onesiphorus: Missionary Styles and Support in the Acts of Paul.” In The Rise and Expansion of Christianity in the First Three Centuries of the Common Era. Eds. Clare K. Rothschild en Jens Schröter. Tübingen: Mohr Siebeck, 2013. 341-351.
- Rothschild, C.K. “The Rise and Expansion of Christianity in the First Three Centuries of the Common Era.” In The Rise and Expansion of Christianity in the First Three Centuries of the Common Era. Eds. Clare K. Rothschild en Jens Schröter. Tübingen: Mohr Siebeck, 2013. 1-7.
- Stark, R. The Rise of Christianity: a sociologist reconsiders history. Princeton: Princeton University Press, 1996.
- Trombley, F. "Overview: the geographical spread of Christianity." In The Cambridge History of Christianity: Origins to Constantine. Eds. Margaret M. Mitchell and Frances M. Young. Cambridge: Cambridge University Press, 2008. 302-313.
- Vermès, G. Christian beginnings: from Nazareth to Nicaea. New Haven: Yale University Press, 2013
S.T.T.