Cities of God

1. Christianity's urban expansion transformed it from rural Galilee to a city-based movement

Within twenty years of the crucifixion, Christianity was transformed from a faith based in rural Galilee, to an urban movement reaching far beyond Palestine.

Urban focus. Christianity quickly shifted from Jesus's rural ministry to targeting Greco-Roman cities, especially in the eastern, Hellenic part of the empire. This urban strategy was crucial for rapid expansion, as cities offered larger populations and more diverse potential converts.

Missionary journeys. Paul and other early missionaries concentrated on major urban centers like Antioch, Corinth, and Athens. This approach allowed Christianity to establish footholds in strategic locations, facilitating further spread. The early church largely ignored rural areas, focusing resources on urban populations where the message could reach more people and spread more efficiently.

2. Quantitative analysis reveals patterns in early Christian growth and spread

Even though these projections are hypothetical, they so closely match several bodies of actual data that they must be granted considerable credibility.

Growth projections. Using a conservative estimate of 1,000 Christians in 40 CE and a 3.4% annual growth rate, projections closely match historical estimates:

• 150 CE: ~40,000 Christians
• 250 CE: ~1 million Christians (1.9% of imperial population)
• 300 CE: ~6 million Christians
• 312 CE (Constantine's conversion): ~9 million Christians (15% of population)

Data correlation. These projections align with:

• Percentage of Christian names in Egyptian documents (239-315 CE)
• Christian epigraphs on Roman gravestones (200-375 CE)
  This correlation validates the growth model and provides a quantitative framework for understanding early Christian expansion.

3. 'Oriental' religions paved the way for Christianity's appeal in the Roman Empire

The Oriental religions acted upon the senses, the intellect and the conscience at the same time, and therefore gained a hold on the entire man.

Appeal factors. 'Oriental' religions, including Christianity, offered advantages over traditional Roman faiths:

1. Emotional engagement: Music, ecstatic worship, and passionate rituals
2. Individual focus: Personal morality, atonement, and spiritual growth
3. Intellectual satisfaction: Written scriptures and more sophisticated theology

Cultural shift. These religions addressed the spiritual and emotional needs unmet by traditional Roman civic religion, which was seen as cold and prosaic. By introducing concepts like individual morality, atonement, and a more personal relationship with the divine, 'oriental' faiths prepared the ground for Christianity's message and practices.

4. Cybele and Isis: Popular goddesses that foreshadowed Christian themes

Isis was widely referred to as "the savior goddess," "or more explicitly 'saviour of the human race.'"

Cybele's influence. The Phrygian goddess Cybele (Magna Mater) introduced concepts that resonated with later Christian themes:

• Blood atonement (taurobolium ritual)
• Death and rebirth cycle (Attis myth)
• Festivals mirroring Christian holy days

Isis's parallels. The Egyptian goddess Isis shared several characteristics with Christian figures:

• Virgin birth narrative
• Mother and child iconography (similar to Mary and Jesus)
• Resurrection powers
• Savior status

These goddesses' popularity and thematic similarities helped familiarize Romans with concepts that would later appear in Christianity, potentially easing its acceptance.

5. Greco-Roman polytheism evolved towards the concept of a supreme god

To deal with these matters, around 300 BCE Ptolemy I, a comrade of Alexander the Great and the first Greek ruler of Egypt, commissioned two distinguished priests to impose some order.

Philosophical shift. Greco-Roman intellectual circles increasingly moved towards:

• Skepticism of traditional polytheism
• Concepts of a supreme or first cause deity
• Abstract, impersonal divine principles (e.g., the Demiurge)

Syncretic solutions. Attempts to organize the pantheon included:

• Creation of Serapis as a supreme god by Ptolemaic theologians
• Rise of other "supreme" gods like Sol Invictus, Jupiter, and Mithras
• Elevation of Isis to a near-monotheistic status

This evolution in religious thought created an intellectual climate more receptive to monotheistic concepts, helping pave the way for Christianity's monotheistic message.

6. Early Christianity spread through social networks, not mass conversions

Learning that most conversions are not produced by professional missionaries conveying a new message, but by rank-and-file members who share their faith with their friends and relatives, we discover why 'conversion' involves monotheism.

Network-based growth. Christianity primarily spread through:

• Personal relationships and social ties
• Gradual individual conversions, not mass events
• Commitment of monotheistic believers to share their faith

Conversion process. The spread of Christianity involved:

1. Building trust and friendship
2. Sharing faith within existing social networks
3. Gradual acceptance and integration into the new belief system

This network-based approach explains the steady, sustainable growth of Christianity, contrasting with the myth of rapid mass conversions often portrayed in religious narratives.

7. Port cities and Hellenized areas were more receptive to early Christianity

Most cities (71 percent) within a thousand miles of Jerusalem had a church by the year 100, compared with only one (7 percent) of the fourteen cities farther away.

Geographic factors. Early Christian spread was influenced by:

• Proximity to Jerusalem: Cities within 1000 miles were Christianized earlier
• Port status: 64% of port cities had churches by 100 CE, vs. 24% of inland cities

Cultural receptivity. Hellenized cities were more open to Christianity due to:

• Greek language compatibility (New Testament written in Greek)
• Philosophical traditions aligning with Christian concepts
• Existing Jewish Diaspora communities as initial contact points

These factors combined to create a more favorable environment for early Christian missions in eastern, Hellenized, and coastal areas of the Roman Empire.

8. City size influenced the establishment of Christian congregations

Larger cities had Christian congregations sooner than smaller cities.

Urban dynamics. Larger cities facilitated earlier establishment of Christian congregations due to:

• Easier assembly of a "critical mass" of believers
• Greater diversity and openness to new ideas
• More opportunities for social networking and idea spread

Statistical evidence. The data shows:

• 75% of larger cities (75,000+ population) had churches by 100 CE
• Only 33% of smaller cities had churches by the same time
• All larger cities had churches by 180 CE, while 33% of smaller cities still did not

This pattern aligns with sociological theories about the relationship between city size and the formation of subcultures, including religious movements.

9. Similarities between pagan myths and Christianity don't discredit the latter

If the Christ story seems steeped in pagan conventions, this does not necessarily show these elements to be false. Rather, their very conventionality can be interpreted as having been the most effective way for God to communicate within the limits of Greco-Roman comprehension.

Theological perspective. Christian thinkers have long acknowledged similarities with pagan myths, interpreting them as:

• Preparation for the Christian message
• Divine accommodation to human understanding
• Echoes of universal truths in various cultures

Historical context. Christianity's success partly stemmed from:

• Speaking the religious language of its time
• Addressing existing spiritual aspirations
• Providing historical grounding lacking in mythological narratives

This view reframes similarities not as evidence of Christianity's falsehood, but as a strategic divine approach to communicate effectively within a specific cultural context.

Last updated: March 3, 2025