Peeking Into An Assembly of First-Century Churches of Christ

This is a second excerpt from The Churches of the First Century by Jeff Reed.

Part One explained how the evening meal, or Lord's Supper, was the centerpiece of Christian assemblies for the first 300 years of the church, before Constantine legalized Christianity and began to build basilicas for church assemblies.

The basilicas (today associated with Roman Catholicism) were the public, government buildings during the era of the Roman Empire. Before Christians began meeting in basilicas, or church buildings, as we know them today, Christians met in homes.

Reed's main thesis is to show:

"There is a connection between the spontaneous expansion of the Early Church and the simple gathering together of communities of believers on the first day of every week in homes/tenements around an evening meal, celebrating their new life in Christ."

This second excerpt explains the role and style of "teaching and preaching" during the Christian assemblies centered around the evening meal.

Reed continues:

"Teaching and preaching were also quite central to these small, simple meetings but took on an informal form with a strong dialogical component, which was more inviting to the inquiring mind and more effective... than a more formal oratory form."

Speaking of a revelation from personal experience, Reed writes:

"Over a decade ago, I remember comments from many individuals...They said this was the first time they had really understood these issues... I had exposited almost all of these passages, and yet until they were involved in personal study and serious dialogue on these issues, they did not internalize the truths... The plan became creating a discussion in the church that could be discussed in smaller groups and a focus on equipping more than just expositing verse by verse. Yet, I did not go nearly far enough as you will see as we peer into the practices of preaching and teaching in the small churches of the first century. I am increasingly convinced that the sermon should not be central to our assembly meetings. It probably should not even exist as we know it, but the role of skilled teachers in and among a city of churches is vital."

Listing a number of characteristics describing the preaching and teaching found in the New Testament, Reed notes:

"Paul avoided the 'polished rhetoric' style of the professional oratory of his day," and "Paul's teaching had a discussion or dialogue identity both in public situations and in church assemblies. Two passages are of particular importance to note before turning attention directly to the shape of preaching and teaching in the meetings of the early churches: Acts 19:8-10 and Acts 20:7-12:

"He entered the synagogue and for three months spoke out boldly, and argued persuasively about the kingdom of God. When some stubbornly refused to believe and spoke evil of the Way before the congregation, he left them, taking the disciples with him, and argued daily in the lecture hall of Tyrannus. This continued for two years, so that all the residents of Asia, both Jews and Greeks, heard the word of the Lord."

Reed continues:

"Argued comes from the Greek word dialogomenos (dialogued), used by Greeks for Socratic discussion, examination of the ultimate foundations (TDNT). It carries the sense of dealing with doubts so people get the idea, fundamental principle. Lecture hall comes from the word schole--that in which leisure is employed; especially learned discussion, disputation, lectures (LSJ). Paul employed a style evidently designed to build open discussion around his presentations; dialogue is the main way it is described here."

"The second passage is even more insightful..."

"On the first day of the week, when we met to break bread, Paul was holding a discussion with them; since he intended to leave the next day, he continued speaking until midnight. There were many lamps in the room upstairs where we were meeting. A young man named Eutychus, who was sitting in the window, began to sink off into a deep sleep while Paul talked still longer. Overcome by sleep, he fell to the ground three floors below and was picked up dead. But Paul went down, and bending over him took him in his arms, and said, “Do not be alarmed, for his life is in him.” Then Paul went upstairs, and after he had broken bread and eaten, he continued to converse with them until dawn..."

Reed explains:

"The word for "holding a discussion" (the word dialogue again) is the same as used in the hall of Tyrannus passage. The word for "continued to converse" is homileo (where we get homiletics). It refers to a close conversation and association (LSJ). The point is that Paul's teaching had a discussion or dialogue identity both in public situations and in church assemblies."

Where Did This Come From?

"Now let's try to peek into the assembly meetings to see preaching and teaching in action. In 1 Corinthians 14:26 we see that it should have an every member aspect to it, with each bringing something to contribute: a lesson, testimony, song, insight, etc. In Colossians 3:15-16 we get a picture of the Word richly dwelling through the interaction of the gathered community.

"And let the peace of Christ rule in your hearts, to which indeed you were called in the one body. And be thankful. Let the word of Christ dwell in you richly; teach and admonish one another in all wisdom; and with gratitude in your hearts sing psalms, hymns, and spiritual songs to God."

"In Colossians 4:15-16 we see that the letter of Colossians was to be read in the house churches of Colossae and Laodicea. (There was a network of churches that met in homes that made up the church at Colossae, as well as Laodicea)..."

"Now let's try to put the picture together. There was an informal time, around the breaking of bread, with intentional and unintentional conversations by all. And there appeared to be a more formal time--opportunity for some to share, leaders to shape the conversation, and probably smaller teachings, possibly week-to-week continuity. Yet all teaching had a conversational element to it."