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Joseph Patterson
Dr. Mobley
Christian Studies 240 ~ Th
House-church
Referring to his former book (historically known as the Gospel according to Luke), the writer of Acts continues his reporting of eye witness accounts, journals, and interviews to Theophilus. In the fourth verse of the first chapter, the reader again sees Jesus involved in an activity that is centered in normative household routine: “…while He was eating with them, he gave them this command…” The Koine Greek word for household is Oikos. Dr. Tom Wolfe has connected ‘household dynamics’ as an effective strategy for fulfilling the Great Commission. Oikos Evangelism, as seen lived out in the Book of Acts, is obviously a primary method for exponential church growth in the early church (Patterson, “Pastorob’s Blog”).
The house-church
was significant in two main areas. It provided a strong sense of community and
family between those who had already accepted Christ and those who were new to
Christianity. It also provided the opportunity for the rapid spread of the
gospel and growth of the church. The house-meetings prepared the people of God
to be used by God in order to share the message of Jesus and his salvation to
their families and the waiting masses.
The primary gathering of Christians after Jesus resurrection was in small assemblies. These assemblies met together regularly and personally. They met in each other’s homes and through this setting, learned the ideas of community that Christ endorses. Christians are one family and it is fitting that they gather as a household in a house.
The house-church
began after Jesus’ resurrection as the disciples and others met together in the
upper room. They met together constantly in order to pray (Acts 1.13). Prayer
would become a vital part of their meetings and was especially important in
this time of transition. Jesus had been taken up to heaven and the Holy Spirit
had not yet come on them. Surely they were praying about their mission and how
they could possibly be His “witnesses in
On the day of Pentecost the church was in a house again and all of them were filled with the Holy Spirit and began to speak in tongues (Acts 2). This provided Peter with the opportunity to share his witness about Jesus in a powerful way. The Holy Spirit came upon the group because they had been obedient to wait and were prepared through prayer. These were the results of being together in a house-church. The rewards were much more than would be typically expected, “about three thousand were added to their number that day” (Acts 2.41). Clearly, the work of the house-church was not limited to within the walls where they met.
As Paul ventured
on his missionary journeys throughout the
Paul uses the term ekklesia, church, to distinguish the meetings of these house-churches from what we would normally call church. In modern language it is possible to refer to someone as a member of the church even if they are not involved on a regular basis. Ekklesia-“a summoned meeting of citizens” is usually translated “church” in the New Testament (“Church”). On the contrary, the word church, ekklesia, as used by Paul refers only to an actual meeting of Christians or to the group of believers that regularly gather (Banks 30). One could not, according to this definition, be a member of the church without regular interaction with other believers. It was necessary that the believers meet together frequently and it is evident from Paul’s writing that the term ekklesia refers to these types of gatherings. Christians were, therefore, assembled into groups that could gather together on a regular basis and these groups usually met in each others’ houses. It was not uncommon for there to be several churches in an area because as the group grew, another house would be used, and a new church would begin (House; Thompson). In this way, the house-churches spread throughout the area very rapidly.
The setting of a house as the gathering point for Christians was mainly out of necessity, but may also hold valuable insight into the connectedness of believers when considered alongside Paul’s metaphors for the people of God. Early Christians were Jewish. As such, they would have traditionally gathered in synagogues or gone to the temple to worship God. This practice was interrupted as it became increasingly evident that Christians were distinct from Jews, a distinction that arose from the acceptance of Christ as Messiah. As the news spread, persecution arose seeking to punish the followers of Christ. In this time of persecution, it would be necessary to hold secret meetings. It would make sense to have a meeting in the privacy of the home of a believer. As a result of persecution, another reason for distinction from the synagogue is made known.
These early
believers did not view the Church as an institution. Instead, they saw
themselves as the “body of God’s people” united under the leadership and
control of His Messiah (Richardson 21). Using the term ekklesia and their meetings together in each other’s homes gave them
greater solidarity and allowed them to better understand God’s true calling for
the Church. God called them to be bound together closer than any other group
and to put off any differences that arose (
The stoning of Stephen, initiated the spread of the gospel to the Gentiles by those who fled in fear. This spread of the gospel to cities without synagogues and to Gentiles who were not accustomed to worship in a synagogue provided the necessity and acceptance of a new meeting place.
Another point can be gathered from their meetings in homes. Outside of persecution, a house would be a logical gathering place. The Christian communities that Paul is beginning as he travels are being taught to consider themselves as members of a family (Hadaway 39). After all, Paul referred to the New Testament church as “God’s household” (1 Tim. 3.15). It is logical, therefore, for members of a family to meet in a house setting. This would provide the gathering with increased intimacy and fellowship.
The house-church being understood as the assembled family of God has a clear history that can be traced throughout the Old Testament. It was God’s intention for people to possess this form of intimate community. As in the Old Testament, the household provided most religious education, the home continued to be the beginning for religious thought in the New Testament era (Hadaway 39).
The early church
formed in areas containing large concentrations of people. Large cities with
great influence such as
The church is called the “household of God” or “household of faith” showing the solidarity that God expects from his believers. There are many places in the New Testament where someone accepts the message of Christ and is baptized along with their entire household. Such instances include John 4:53, Acts 11:14, Acts 16:15,33 and Luke 19:9. These family conversions may have been the basic blocks for house churches, providing members and a location (1 Cor 16.19).
Since ‘Oikos
Evangelism’ is an inherently effective strategy for exponential church growth
and unity of the body, it seems appropriate for contemporary church leaders to
consider a return to this ancient methodology. As they attempt to effectively
reach a Post-Christian, Post-Modern generation with the gospel, it is our hope
that we will have even more opportunities to commune with our new family
members. “The jailor brought them into his house and set a meal before them; he
was filled with joy because he had come to believe in God – he and his whole
family” (Acts 16.34). Let’s eat.
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Works Cited
Banks, Robert. Paul’s Idea of
Community. Revised ed.
“Church.” The Encyclopedia of the Bible. 1965.
Hadaway,
C. K., Francis M. DuBose, and Stuart A. Wright. Home Cell Groups and
The
Holy Bible. New International Version.
“Household.” Bible Dictionary. Revised ed.1975.
Patterson,
Robert G. “Pastorob’s Blog.”
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Phone calls. Jan. -
Richardson,
Cyril C. The Church Through the Centuries. Special ed.
Thompson,
Bradley J. “A Study of New Testament and
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joe’s journal at www.fbcgalt.org/csb1.htm