The Library of New Testament Studies: The Earliest Christian Meeting Places : Almost Exclusively Houses? 450 Read ebook DOC, DJVU, DJV

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Edward Adams challenges a strong consensus in New Testament and Early Christian studies: that the early Christians met 'almost exclusively' in houses. This assumption has been foundational for research on the social formation of the early churches, the origins and early development of church architecture, and early Christian worship. Recent years have witnessed increased scholarly interest in the early 'house church'.Adams re-examines the New Testament and other literary data, as well as archaeological and comparative evidence, showing that explicit evidence for assembling in houses is not nearly as extensive as is usually thought. He also shows that there is literary and archaeological evidence for meeting in non-house settings. Adams makes the case that during the first two centuries, the alleged period of the 'house church', it is plausible to imagine the early Christians gathering in a range of venues rather than almost entirely in private houses. His thesis has wide-ranging implications., Edward Adams challenges the strong consensus in New Testament and Early Christian studies: that the early Christians met 'almost exclusively' in houses an assumption which undergirds much work in the social study of early Christianity, including the social formation of the early churches; the socio-economic status of the early Christians; the development of leadership and worship; the social organization of early Christian mission; women in the early churches. Adams re-examines the New Testament and other literary data, as well as archaeological evidence, showing that explicit evidence for assembling in houses is not is not as overwhelming as is usually thought. The study also asks: What other kinds of material space, beyond private houses, might have served as early Christian meeting places, and what evidence is there for Christian utilization of such places? Adams shows that during the first two centuries, the alleged period of the house church, it is plausible to imagine the early Christians gathering in a range of settings, both domestic and non-domestic, rather than almost entirely in private houses.


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