September 19, 2003
The Rise of Christianity: How the Obscure Marginal Jesus Movement Became the Dominant Religious Force in the Western World in a Few Centuries
1. In the beginning of his book Stark clarified his position.
He wrote it not as an historian nor a New Testament scholar. Rather, as a sociologist who was trying to contribute to studies of the early church by using social science. He then provided formal method of analysis as well as tremendous historical resources of the picture of early Christianity in order to focus on at least two basic questions that he addressed throughout his book: first, how did conversion effect the rise of (early) Christianity? Second, what kind of circumstances that motivate conversion to (early) Christianity? Conversion is seen as a main factor in the phenomenal rise of Christianity in the period covering the first five centuries. (107)
2. In the first 6 chapters in his book Stark did not define his understanding of
conversion. Rather, described it as a “normal process” without supernatural action. This is exactly his standing point as a sociologist in tracing the issue of conversion by strongly stated that “... we are not forced to seek exceptional explanations. Rather, history allows time for the normal processes of conversion, as understood by contemporary social science, to take place.” (7). Accordingly conversion identified as taking place through some social circumstances namely: “social networks, interpersonal attachments, dynamic population models, social epidemiology, and models of religious economies.” (xii). Social relationship becomes predominant in Stark’s analysis of conversion to Christianity where he identified some aspects that lead people to convert to Christianity.
a. The personal bonding or attachment to other people that allows conversion to proceed along social network. (18) Such attachments identified after describing the hierarchical relation within the local cultures that categorize Christianity as a cult movement, out of its deviancy from Judaism, which points toward the type of Christianity in the earlier centuries as a none proletarian movement. (chp.1)
b. The cultural continuity in the case of the encounter between Christians and the Jews at the diaspora. In such a situation Christianity seems to provide a sense of continuity in which the Jews at the diaspora can retain their cultural continuity being themselves marginalized where they were no longer accepted as Jews and not really assimilated as Gentiles. (52) ”Jews were caught on the cleft of marginality, to which Christianity offered an appropriate resolution. (69) Such identification allows Stark to conclude that Jews were significant source for Christian growth, until as late as the fourth century (49)
c. The encounter of Paganism and Christianity described in several variables :
the crisis (epidemics) creates “revitalization movement of Christianity”. The shifting of the social network because of the mortality rate during the crisis reveals the crucial opportunity for Christianity to grow because of its ability to confront the crisis socially and spiritually (93-94)
the place and role of women rooted in the Christian subcultures which developed a very significant figure of female surplus comparing to the pagan world (male surplus). This figure based on the Christian prohibitions against infanticide and abortion as well as the sex biased practices in marriage relationship vis-à-vis women’s leadership position in the church. (128) The significant of identifying women as appropriate variable in early Christian growth is that it directs to two social aspects: first, the exogamous marriage which provides the early church with a flow of secondary converts (the pagan husbands). Second, higher birthrates. Both contributed to the rise of Christianity
the demographic change through the acute disorganization of Greco Roman cities which, in general, eased the rise of Christianity. In such a situation Christianity proved itself as a “revitalization movement that arose in response to misery, chaos, fear, and brutality of life the urban Greco-Roman world.” (161). In the last chapters of this book the picture of Christianity becomes stronger as an immediate basis for interpersonal attachment which provides “a new and expanded sense of family” which virtually opened up a new basis for social solidarity.
3. Stark’s book appears to be a reminder to see another picture of Christianity. It does not offer specificity in terms of definition for conversion rather provides an open space to dialogue with a part of Christian history namely the Western side of early Christianity. Therefore, in terms of our course “History of Christian Mission,” this book may be read as a history of conversion to Christianity which shows that “[c]entral doctrines of Christianity prompted and sustained attractive, liberating, and effective social relations and organizations” (211) in such a specific time and space. It is a history that shows the effectiveness of Christianity in shifting the marginal Jesus movement to become the dominant religious force in the Western world only in a few centuries.
The Rise of Christianity: How the Obscure Marginal Jesus Movement Became the Dominant Religious Force in the Western World in a Few Centuries
1. In the beginning of his book Stark clarified his position.
He wrote it not as an historian nor a New Testament scholar. Rather, as a sociologist who was trying to contribute to studies of the early church by using social science. He then provided formal method of analysis as well as tremendous historical resources of the picture of early Christianity in order to focus on at least two basic questions that he addressed throughout his book: first, how did conversion effect the rise of (early) Christianity? Second, what kind of circumstances that motivate conversion to (early) Christianity? Conversion is seen as a main factor in the phenomenal rise of Christianity in the period covering the first five centuries. (107)
2. In the first 6 chapters in his book Stark did not define his understanding of
conversion. Rather, described it as a “normal process” without supernatural action. This is exactly his standing point as a sociologist in tracing the issue of conversion by strongly stated that “... we are not forced to seek exceptional explanations. Rather, history allows time for the normal processes of conversion, as understood by contemporary social science, to take place.” (7). Accordingly conversion identified as taking place through some social circumstances namely: “social networks, interpersonal attachments, dynamic population models, social epidemiology, and models of religious economies.” (xii). Social relationship becomes predominant in Stark’s analysis of conversion to Christianity where he identified some aspects that lead people to convert to Christianity.
a. The personal bonding or attachment to other people that allows conversion to proceed along social network. (18) Such attachments identified after describing the hierarchical relation within the local cultures that categorize Christianity as a cult movement, out of its deviancy from Judaism, which points toward the type of Christianity in the earlier centuries as a none proletarian movement. (chp.1)
b. The cultural continuity in the case of the encounter between Christians and the Jews at the diaspora. In such a situation Christianity seems to provide a sense of continuity in which the Jews at the diaspora can retain their cultural continuity being themselves marginalized where they were no longer accepted as Jews and not really assimilated as Gentiles. (52) ”Jews were caught on the cleft of marginality, to which Christianity offered an appropriate resolution. (69) Such identification allows Stark to conclude that Jews were significant source for Christian growth, until as late as the fourth century (49)
c. The encounter of Paganism and Christianity described in several variables :
the crisis (epidemics) creates “revitalization movement of Christianity”. The shifting of the social network because of the mortality rate during the crisis reveals the crucial opportunity for Christianity to grow because of its ability to confront the crisis socially and spiritually (93-94)
the place and role of women rooted in the Christian subcultures which developed a very significant figure of female surplus comparing to the pagan world (male surplus). This figure based on the Christian prohibitions against infanticide and abortion as well as the sex biased practices in marriage relationship vis-à-vis women’s leadership position in the church. (128) The significant of identifying women as appropriate variable in early Christian growth is that it directs to two social aspects: first, the exogamous marriage which provides the early church with a flow of secondary converts (the pagan husbands). Second, higher birthrates. Both contributed to the rise of Christianity
the demographic change through the acute disorganization of Greco Roman cities which, in general, eased the rise of Christianity. In such a situation Christianity proved itself as a “revitalization movement that arose in response to misery, chaos, fear, and brutality of life the urban Greco-Roman world.” (161). In the last chapters of this book the picture of Christianity becomes stronger as an immediate basis for interpersonal attachment which provides “a new and expanded sense of family” which virtually opened up a new basis for social solidarity.
3. Stark’s book appears to be a reminder to see another picture of Christianity. It does not offer specificity in terms of definition for conversion rather provides an open space to dialogue with a part of Christian history namely the Western side of early Christianity. Therefore, in terms of our course “History of Christian Mission,” this book may be read as a history of conversion to Christianity which shows that “[c]entral doctrines of Christianity prompted and sustained attractive, liberating, and effective social relations and organizations” (211) in such a specific time and space. It is a history that shows the effectiveness of Christianity in shifting the marginal Jesus movement to become the dominant religious force in the Western world only in a few centuries.
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