Roughly 15 minute read (about 3,200 words)
BIG NOTE: The following is not intended to be a condemnation of brick-and-mortar church buildings. The goal is to inform and intrigue with regard to history in context. Many lives have been powerfully and wonderfully impacted over centuries. However, that impact has come because of Jesus and not because of a building. Therefore, the intent is to put brick-and-mortar church buildings into juxtaposed context to what Jesus actually built—living people reaching out to other living people where life happens for them. Injecting the love and light of Christ into the darkness.
The video by the author of The Organic Church by Neil Cole brought into my view the notion of Oikos Church. Yet, this view was not without context. The wider context into which I received the message of Oikos was to hold it in the theology and story of scripture in its original context and worldview. Doing this yielded precisely what I needed to apply the Oikos message to our current time and context.
I took the notion of Oikos Church (Organic Church) back into scripture looking for patterns. This notion of taking Jesus-in-me to where life happens for other people rather than asking them to leave their Oikos for something foreign to themselves became clear very quickly. Scripture—especially in its original worldview and context—opened up a stunning view.
My previous context only viewed Constantine-to-Augustine as a death-nell for 1 Enoch. Through them I saw just a demonic strategy to blunt the church from having the strong weapon of 1 Enoch, which was strong because it exposes them. What I was not expecting was a multi-pronged strategy by the powers of darkness against a flourishing and thriving church.
High contrast
The seeds of this article were planted, rooted, and sprouted instantly from one critical bit of information as the contrast of Oikos became clear.
Prior to Constantine (AD 25-325), there is no archaeological evidence for purpose-built Christian church buildings anywhere in Judea, Asia Minor, or elsewhere. None. Not a single one. Knowing this led to a singular conclusion: Had Jesus and the disciples obeying His command seen purpose-built buildings as needful, then He, they, and others after them would have been building them over and over. Moreover, we would find them in the dirt. BUT—we do not. Why?
Were existing buildings used? Of course they were! Between synagogues, rented halls, and other spaces, the scripture tells us that existing structures were taken advantage of. Why? Because Oikos was happening in those structures and the intent of our Lord was for us to take Him in us to them where life happened for them, plant the seeds of His word and Spirit and let it grow and flourish in that Oikos network. The goal being to spread from Oikos to Oikos organically across humanity.
Immediately after learning that purpose-built church buildings only appeared after Constantine, a flood of questions came racing in one after another:
- Who built these structures?
- What was the motivation for building them?
- Why was the Oikos model overlooked?
- What or who was operating behind the scenes?
- What did the church fathers of that time think of them?
- Who supported? Who was against? Why?
- Do buildings help or hurt delivery of the gospel? Why?
- Does the help outweigh the hurt or is it the other way around?
These questions literally unraveled the sweater of history in front of my eyes. The more research I did into Constantine and the surrounding context of a divided Roman empire, the more obvious the dark strategy became. 1 Enoch was not the only target in a strategic demonic view, but the very means and method given by Christ for taking the message of the Kingdom of Heaven to humanity was under attack.
The tipping point was at hand
Take the view of the demonic forces. Put yourself in their shoes as the opposition to what Jesus is doing. The disciples of Jesus were doing exactly as Jesus had predicted: They were assaulting the very gates of hell—crashing through, and rescuing human beings—translating them from the kingdom of darkness to the kingdom of His dear Son. Even the harshest of persecutions was not blunting the assault on the gates of hell. Darkness was losing—and losing badly!
It is estimated that the entire Roman empire consisted of some 50-100 million souls at the time of Constantine. Christians had grown from 120 people in obscurity to some 5-10 million strong (5-10% of the total population of the empire)! Persecution and the physical might of the empire was not stopping them. Soon, they would reach a tipping point of critical mass that would literally make Christianity go viral among humanity. Clearly, something had to be done, but what?
Beyond Enoch
The blunting of the backstory of 1 Enoch, the Watchers, Genesis 6, and Genesis 11 was only one part of the tactical moves of darkness (see The Unseen Realm and Reversing Hermon). The other would be to create a fake Christian Church as a direct rival to the real one using the entire political weight and capital of the Roman Empire. Constantine was the chosen vessel for this move and in AD 312, the plan went into full implementation. It would take a mere 100 years to overwhelm the real Christian church, drowning them in the onslaught of a demonic anti-church.
The model for the anti-church was simple: Take the existing pagan temple, political, philosophical, and traditional model, hang Christian terms on it, replace gods with saints, and then order every former pagan worshiper into the new model. Slick. Simple. Easy button. And this is exactly what happened.
OLD WAYS—NEW IMPLEMENTATION: The strategy had worked before in the Old Testament. The nations surrounding Israel worshiped Baal in ways and with names that closely mimicked what God had implemented among His people. The closeness of the mimicry had fooled unlearned Jews for centuries, luring them into idol worship, the clutches of the gods, and their own punishment by God for doing so. It happened relentlessly. Therefore, the forces of darkness were well rehearsed in this form of bait-and-switch and the structure of Roman paganism was ripe for carrying out the mimicry of Christianity.
The plan got on the road in AD 312 with Constantine's fake vision. The victory of Constantine over Maxentius and later Licinius in AD 324 cemented Constantine's rule as the only Emperor of Rome and brought the Roman Empire sweeping back into unity from its former fragmentation. It literally reunited the nations of Genesis 11 under Roman rule. From there, Constantine not only legalized Christianity, but set the stage for Emperor Theodosius I, who declared it the empire's state religion in AD 380. Doing so gave demonic forces behind the Roman pagans everything they needed to overwhelm the real with the fake.
Using the natural inclinations of fallen humanity, the practiced hands and voices of demons lured people into the new Roman Christian Church by the millions. This literal crush of humanity promoting a reformed paganism passed off as "Christian" stifled and drowned the real church. This marginalized its voice so much that men like Augustine could remove material such as 1 Enoch and reinvent what it meant to be a Christian; forming it into an antichrist Roman model. What persecution had failed to do, mimicry, acceptance, manipulation, lies, and reformation of ancient paganism into thin Christian clothes was accomplished in spades!
Temple reforming and basilicas
All across the fruited Roman plain, and somewhat on the orders of the Empire, former pagan temples were stripped, remodeled, rebuilt, and reformed into something resembling Christianity. Ancient gods and goddesses were papered over with iconography of Christ, apostles, and saints. Where Christians merely revered the apostles and prayed only to Jesus and God, converted pagans were now taught that they could pray to saints like they once prayed to gods and goddesses.
Pagan temple reformation wasn't the only building that was going on. Almost immediately after the reuniting of the empire in AD 325, Helena started planning her trip to the "Holy Land" and new brick-and-mortar church building began in haste. The following is some of what she did, which set the stage for church building for the next 1,700 years.
Helena, the mother of Emperor Constantine, was credited with the construction or extensive renovation of several important basilica churches throughout the Roman Empire. Here is a list of some of the major ones:
1. Basilica of the Nativity, Bethlehem: Helena is traditionally believed to have ordered the construction of the original church on the site where Jesus is said to have been born. It was later expanded and rebuilt.
2. Basilica of the Holy Sepulcher, Jerusalem: Perhaps Helena's most significant contribution, she is said to have discovered the True Cross here. She ordered the construction of a grand church, which has since been destroyed and rebuilt over the centuries.
3. Basilica of Saints Peter and Marcellinus, Rome: This basilica, located on the Via Labicana, was built by Helena, dedicated to St. Peter, and later rededicated to St. Marcellinus. It was one of the earliest churches in Rome and is still standing today.
4. Basilica of Saint Agnes Outside the Walls, Rome: Helena is believed to have commissioned the construction of this basilica located on the Via Nomentana. It is dedicated to Saint Agnes and is renowned for its early Christian mosaic decorations.
5. Basilica of Saint Lawrence Outside the Walls, Rome: Helena may have also contributed to the construction of this basilica, dedicated to Saint Lawrence. The original structure was destroyed, but it was rebuilt and remains an important church in Rome.
6. Basilica of Saint John Lateran, Rome: Helena oversaw the extensive renovation of the original basilica, which was the first church to be built in Rome. The current structure stands as the official cathedral of the Pope and is considered the mother church of all Roman Catholic churches.
It is worth noting that the historical record of Helena's exact involvement in the construction of these churches is often intertwined with legend and tradition. Nonetheless, she is widely recognized for her contributions to early Christianity and the construction of numerous significant basilica churches.
The matter did not go unnoticed by Christians of the time.
There are records of the attitudes and opinions of Christian church fathers regarding the building of basilicas during the time of Helena. It is important to note that while some church fathers expressed support and enthusiasm for the construction of basilicas, others voiced concerns or criticism.
Here are a few examples:
1. Eusebius of Caesarea: Eusebius, an early Christian historian and bishop, praised Helena's efforts in building churches, particularly in Jerusalem. In his book "Onomasticon," he provides details on the construction of various churches, including the Church of the Nativity and the Church of the Holy Sepulcher.
2. Ambrose of Milan: Ambrose, the bishop of Milan, expressed admiration for the building of basilicas. In his work "Concerning the Mysteries," he compared the construction of the physical church buildings to the spiritual edification of the believers.
3. Cyril of Jerusalem: Cyril, the bishop of Jerusalem, supported Helena's efforts and emphasized the significance of the newly constructed churches in preserving the memory of the life, death, and resurrection of Christ. He delivered a series of lectures called "Catechetical Lectures," which included references to the basilicas.
Two prominent church fathers who expressed criticism or concern regarding the construction of basilicas during the time of Helena were Jerome and Basil of Caesarea. Here is a bit more elaboration on their opinions:
1. Jerome: Jerome, a prolific biblical scholar and theologian, cautioned against excessive focus on the physical structures of basilicas. He was concerned about the potential distraction and misdirection it could cause within the Christian community. Jerome wrote in one of his letters, "For what value is it to wish for the holy places, if peace of mind is lacking?" He believed that true worship and devotion should be directed toward the spiritual, rather than the material.
2. Basil of Caesarea: Basil, bishop of Caesarea, also raised concerns about the increasing wealth and grandeur associated with the construction of basilicas. He believed that excessive expenditure on majestic church buildings diverted resources that could have been used to help the poor and marginalized. Basil emphasized the importance of simplicity and humbleness in worship and criticized the pursuit of extravagant architecture. He said, "The beauty of the church is not its gold or its silver. It is the assembly of believers."
Both Jerome and Basil advocated for a more modest approach to worship and reminded the faithful that true devotion lay in the spiritual realm, not in material possessions. Their criticisms reflected a concern about potential distractions and an emphasis on the inner spiritual life of believers, rather than the outward magnificence of architectural structures.
It is important to remember that the opinions of church fathers varied, and their views on the construction of basilicas reflected the broader discussions and debates within the early Christian community at that time.
NOTE: How much of these "acceptances" were motivated by men seeking their place in the new power structure of Rome? We may never know, but I ask you: Doesn't the above sound fishy to you?
Burden vs Freedom
The objections of church fathers at the time of Constantine ring true even today. Adding in thoughts of an Oikos outreach model that Jesus demonstrated and taught leaves a lot of thoughts stacked up against the burdens of buildings when juxtaposed against the raw freedom of just sharing Jesus-in-us with people living where their lives happen on a daily basis.
I will refrain from lengthening this article further by going thought-by-thought, point-by-point in this matter. However—there is a core question that remains: What could Christians accomplish in pushing light into darkness if we actually took light into darkness by taking Jesus-in-us to where people in darkness actually live their daily lives? What would it mean to not constantly ask them to make accommodations for us in our buildings, but for us to accommodate them by going to them where they are?
Finally—what things happen in a church building that cannot happen elsewhere? Homes? Shops? Parks? Other venues? What things are important and what things are not? Will church in in a sandwich shop have bright lights and fancy stages for worship? Does that matter? Can one worship with just a voice, guitar, or portable piano in a home and have it mean just as much if Jesus is put out in front of it all?
Is the power of the Lord only demonstrated in a building? Does He not heal on street corner? Does He refuse to open blind eyes anywhere other than a purpose-built building?
I know my questions are becoming redundant and even obnoxious. That's the intent. My goal is to lovingly jar you out of just accepting what you've been taught as the only means of delivering Christ to those sitting in darkness. The world around us is in more need than it ever has been before. We are the only vessels in which Christ has chosen to reside. Listen to the words of the apostle Paul on this very matter:
How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, 'How beautiful are the feet of those who preach the good news!'
The entire thought is of believing disciples going as apostles, prophets, evangelists, pastors, and teachers to where life is happening for those who are sitting in darkness and need to hear and see Jesus-in-us reaching out to them in word and demonstrated power. All of this can happen without church buildings and the burdens they place on Christians. Can and do purpose-build church buildings bring something to the table? The answer is subjective and a "maybe". What we need to ask the Lord for direction on is—what does He want us to do? It's time to take off the shackles and reorient to the call of Christ.
Other Notes
I hope the following will make you dizzy and pull back. What it outlines is complex. It drips with burden in so many ways against the propelling of the Gospel of the Kingdom into humanity and rescuing them. It wreaks of waste and misdirected resources. It reminds me of the closing scene of Schindler's List.
In one of the most heart-wrenching closing scenes of Spielberg's "Schindler's List", Oskar Schindler laments in clear anguish about how he could have done more to save the lives of more Jews during the Holocaust. As he prepares to leave, Schindler's factory workers give him a heartfelt farewell, thanking him for his efforts that saved over a thousand lives.
However, Schindler breaks down into tears, regretting that he could have done more. He looks at his gold Nazi Party pin and says, “This pin…two people. This is gold. Two more people. He would’ve given me two for it. At least one”. He then takes off his watch and exclaims, 'One more person'. He looks at his car and wails, 'Ten people right there! Ten people, ten more people'.
He reproaches himself, wracked with guilt, as he pulls off his ring, symbolizing wealth and status, lamenting again that it could have saved 'one more person'. This powerful scene displays Schindler's profound guilt and sorrow of putting material possessions above human lives.
The workers, especially Itzhak Stern, try to comfort him. Stern hands him a letter signed by all the workers expressing their gratitude, and a gold ring, made from the gold teeth of the workers, inscribed with a Talmudic quotation, "Whoever saves one life, saves the world entire." Overcome with emotion, Schindler bids them goodbye, marking the end of this intense scene.
ADDENDUM: A quick look at church building debt.
There is no definitive answer to how many Christian churches in America have a mortgage, but we can try to estimate based on some data and assumptions.
According to the web search results, there are about 300,000 to 400,000 Christian churches in America¹⁶. However, not all of them own their land and buildings. Some may rent, lease, or share space with other organizations. According to a survey by the Hartford Institute for Religion Research, about 80% of congregations own their buildings. Assuming this percentage applies to all Christian churches in America, we can estimate that there are about 240,000 to 320,000 churches that own their property.
Next, we need to estimate how many of these churches have a mortgage or a loan on their property. This is more difficult to find data on, as different sources may have different definitions and methods of measuring church debt. However, based on some web search results, we can make some reasonable guesses. According to a Reuters article, about 270 churches were sold by banks after defaulting on their loans between 2010 and 2012⁸. This suggests that church foreclosures are relatively rare, but not unheard of. According to an article by AGFinancial, a lender that specializes in church loans, the average loan to value ratio for churches is not more than 75%¹². This means that most churches borrow less than three-quarters of the value of their property. According to another article by Leaders.Church, a website that provides resources for church leaders, the annual debt service (the amount of money needed to pay off interest and principal on a loan) for churches should be less than 33% of their general income⁹. This means that most churches should be able to afford their mortgage payments without compromising their budget.
Based on these sources, we can assume that most churches that own their property have some level of debt, but not so much that they are at risk of foreclosure. A conservative estimate would be that about half of the churches that own their property have a mortgage or a loan. A more optimistic estimate would be that about a quarter of them have a mortgage or a loan. A more pessimistic estimate would be that about three-quarters of them have a mortgage or a loan. Using these percentages, we can estimate the range of Christian churches in America that have a mortgage as follows:
- Conservative estimate: 240,000 x 0.5 = 120,000; 320,000 x 0.5 = 160,000
- Optimistic estimate: 240,000 x 0.25 = 60,000; 320,000 x 0.25 = 80,000
- Pessimistic estimate: 240,000 x 0.75 = 180,000; 320,000 x 0.75 = 240,000
Therefore, based on these estimates and assumptions, we can say that there are likely between **60,000 and 240,000** Christian churches in America that presently have a mortgage against their land and buildings. Of course, this is only an approximation and not an exact number. There may be other factors and sources of data that could affect the accuracy of this estimate.
Source: Conversation with Bing, 8/7/2023
(1) . https://bing.com/search?q=number+of+Christian+churches+in+America.
(2) Fast Facts about American Religion - Hartford International University .... http://hirr.hartsem.edu/research/fastfacts/fast_facts.html.
(3) Banks foreclosing on churches in record numbers | Reuters. https://www.reuters.com/article/us-usa-housing-churches-idUSBRE82803120120309.
(4) undefined. https://www.agfinancial.org/resources/article/how-much-can-we-afford-to-borrow-church-loan-experts-answer.
(5) Guidelines for a Healthy Church Budget - Leaders.Church. https://leaders.church/guidelines-for-a-healthy-church-budget/.
(6) Atlanta Christian Church. http://atlantachristianchurch.org/.
(7) Midtown Church. https://midtownchurchatl.com/.
(8) How Many Churches Does America Have? More Than Expected. https://www.christianitytoday.com/news/2017/september/how-many-churches-in-america-us-nones-nondenominational.html.
(9) HOW MANY CHURCHES AND DENOMINATIONS ARE THERE IN AMERICA AND THE WORLD .... https://thecompletepilgrim.com/many-churches-denominations-america-world/.
(10) How Much Can We Afford to Borrow? Church Loan Experts Answer. - AGFinancial. https://www.agfinancial.org/resources/article/how-much-can-we-afford-to-borrow-church-loan-experts-answer..
(11) Housing Allowance For Pastors - The Ultimate Guide [2023 Edition]. https://reachrightstudios.com/guide-housing-allowance-for-pastors/.
(12) Church Budget Guidelines - Evangelical Covenant Church. http://financialleadership.covchurch.org/wp-content/uploads/2017/08/Church-Budget-Guidelines.pdf.