Early Christian Census

Elder G: Early Christianity’s growth during the first three centuries is a fascinating topic, especially considering the challenges it faced.

Estimates for the number of Christians during the first three centuries are challenging because of the lack of reliable data, but historians have made educated guesses based on available records, demographic trends, and growth models. Here are some commonly accepted estimates:

First Century (c. 100 AD): At the end of the first century, the number of Christians is estimated to have been anywhere from 7,000 to 10,000. This represents a small percentage of the total population of the Roman Empire, which was roughly 60 million people.

Second Century (c. 200 AD): By the second century, the number of Christians is estimated to have increased to around 200,000 to 300,000. This growth was significant but still represented a very small minority within the empire. The spread was aided by missionaries, conversions, and established communities in cities like Antioch, Ephesus, and Rome.

Third Century (c. 300 AD): Estimates for the number of Christians by the end of the third century vary widely, with some historians suggesting the figure could be between 5 to 6 million. By this time, Christianity had a stronger presence, and it constituted about 8-10% of the population of the Roman Empire. The faith’s growth during this century was marked by increased organization, the establishment of bishoprics, and the construction of communal places of worship despite the intermittent persecutions.

Rodney Stark, a sociologist of religion, used sociological models to estimate that Christianity grew at a rate of about 40% per decade, which suggests a slow but steady growth that led to a significant number of adherents by the time of Constantine in the early fourth century.

Estimating the number of followers at the time of Jesus’ death is challenging due to the scarcity of concrete historical records, but most scholars agree that it was a very small number. Here’s an educated estimate based on historical and scriptural sources:

Core Disciples: Jesus had 12 core disciples, who are prominently mentioned in the Gospels. This inner circle formed the nucleus of his movement.

Broader Group of Followers: The Gospels and the Acts of the Apostles mention a broader group of followers beyond the core 12. In Acts 1:15, after Jesus’ death and resurrection, it mentions that there were about 120 believers gathered in Jerusalem. This provides some indication of the size of the group shortly after his death.

General Estimate: Given Jesus’ itinerant ministry throughout Galilee, Judea, and Jerusalem, it’s likely that there were several hundred followers who believed in his teachings or were sympathetic to his message at the time of his death. This included men and women who witnessed his miracles or heard him preach. However, the exact number is uncertain, and most estimates range from a few dozen to a few hundred people who could be considered committed followers.

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Rodney Stark

Rodney William Stark (July 8, 1934 – July 21, 2022) was an American sociologist of religion who was a longtime professor of sociology and of comparative religion at the University of Washington. At the time of his death he was the Distinguished Professor of the Social Sciences at Baylor University, co-director of the university’s Institute for Studies of Religion, and founding editor of the Interdisciplinary Journal of Research on Religion.[2]

Stark was born on July 8, 1934, and grew up in Jamestown, North Dakota.

Stark played high school football with another individual who would go on to have a distinguished academic career, Alvin Plantinga, an influential Christian philosopher who taught at Calvin College and Notre Dame.

On the growth of Christianity
Stark proposed in The Rise of Christianity that Christianity grew through gradual individual conversions via social networks of family, friends and colleagues. His main contribution, by comparing documented evidence of Christianity’s spread in the Roman Empire with the history of the LDS church in the 19th and 20th centuries, was to illustrate that a sustained and continuous growth could lead to huge growth within 200 years. This use of exponential growth as a driver to explain the growth of the church without the need for mass conversions (deemed necessary by historians until then) is now widely accepted.

Stark suggested that Christianity grew because it treated women better than pagan religions. He also suggested that making Christianity the state religion of the Roman Empire weakened the faithfulness of the Christian community by bringing in people who did not really believe or had a weaker belief. This is consistent with Stark’s published observations of contemporary religious movements, where once-successful faith movements gradually decline in fervor due to the free rider problem^[1].

Personal religious faith
In their 1987 book A Theory of Religion, Stark and Bainbridge describe themselves as “personally incapable of religious faith”. While reluctant to discuss his own religious views, he stated in a 2004 interview that he was not a man of faith, but also not an atheist. In a 2007 interview, after accepting an appointment at Baylor University, Stark indicated that his self-understanding had changed and that he could now be described as an “independent Christian.” In this interview Stark recollects that he has “always been a ‘cultural’ Christian” understood by him as having “been strongly committed to Western Civilization.” Of his previous positions he wrote: “I was never an atheist, but I probably could have been best described as an agnostic.”

Wikipedia

^[1] Free Rider Problem / Application to Religion

In a religious community, fervent commitment can involve behaviors such as attending rituals, donating money, participating in communal activities, or following moral codes. When a religion is in its early stages or facing persecution, adherents are typically very committed—often willing to make significant sacrifices. This helps build a strong, cohesive community.

However, as a religion becomes more established and mainstream, it attracts more people who may join not out of conviction, but because it’s culturally convenient or beneficial in other ways. These people might identify with the religion, but they don’t put in the same level of effort or sacrifice as the early members. They are effectively free riders, benefiting from the sense of belonging or the social and cultural advantages of being part of the religion without contributing meaningfully to it. – Elder G

The Rise of Christianity: How the Obscure, Marginal Jesus Movement Became the Dominant Religious Force in the Western World in a Few Centuries (1996) In this book, Stark explores the sociological factors that contributed to the rapid growth of Christianity in the Roman Empire. He provides insights into why the Christian movement spread so effectively, offering explanations that go beyond theology to include social and economic factors.
The Triumph of Christianity: How the Jesus Movement Became the World’s Largest Religion (2011) This book expands on the themes of The Rise of Christianity, providing a broader narrative about how Christianity grew from its humble beginnings to become a dominant global religion. Stark blends historical data and sociological analysis to explore Christianity’s spread across different cultures and epochs.
God’s Battalions: The Case for the Crusades (2009) In this work, Stark presents a revisionist perspective on the Crusades, arguing against the popular notion that they were entirely unprovoked or driven purely by greed. e makes the case that the Crusades were, in large part, a defensive response to Muslim conquests, challenging many prevailing historical views.
The Victory of Reason: How Christianity Led to Freedom, Capitalism, and Western Success (2005) Stark argues in this book that Christianity played a crucial role in the development of Western civilization, particularly in fostering rational thinking, individual freedoms, and capitalism. He challenges the notion that the rise of Western society was due solely to the Enlightenment, pointing instead to the role of Christian theology in advancing reason and progress.

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Jamestown, North Dakota

Roland Stark was born and grew up in Jamestown, North Dakota

Jamestown is a city in Stutsman County, North Dakota, United States. It is the county seat of Stutsman County. The population was 15,849 at the 2020 census, making it the ninth most populous city in North Dakota. Jamestown was founded in 1883 and is home to the University of Jamestown.

Elevation: 1,427 ft (435 m)

Nickname: Pride of the Prairie

Wikipedia

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Jamestown High School

Religion sociologist Rodney Stark was born in Jamestown, North Dakota, and while there isn’t much specific information about where he attended high school, it’s quite likely that he went to Jamestown High School in his hometown. Given that Jamestown is a small community, it’s plausible he attended the local high school, as there weren’t many other options at the time. However, detailed biographical information about his early education isn’t widely available. Most of what’s documented about his academic life focuses on his higher education and his later career.

– Elder G

This reminds me of my high school alma mata – fairly small, combined jr/sr high, and a no-nonsense bird as a mascot, and similar school colors.

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References

Elder G provided some insightful conversations on today’s topic.

Estimating the number of followers at the time of Jesus’ death is challenging due to the scarcity of concrete historical records, but most scholars agree that it was a very small number. Here’s an educated estimate based on historical and scriptural sources:

1. **Core Disciples**: Jesus had 12 core disciples, who are prominently mentioned in the Gospels. This inner circle formed the nucleus of his movement.

2. **Broader Group of Followers**: The Gospels and the Acts of the Apostles mention a broader group of followers beyond the core 12. In Acts 1:15, after Jesus’ death and resurrection, it mentions that there were about 120 believers gathered in Jerusalem. This provides some indication of the size of the group shortly after his death.

3. **General Estimate**: Given Jesus’ itinerant ministry throughout Galilee, Judea, and Jerusalem, it’s likely that there were several hundred followers who believed in his teachings or were sympathetic to his message at the time of his death. This included men and women who witnessed his miracles or heard him preach. However, the exact number is uncertain, and most estimates range from a few dozen to a few hundred people who could be considered committed followers.

In terms of wider influence, Jesus was known to have preached to larger crowds on occasion, but the number of those who were genuinely committed or who continued to follow after his crucifixion would have been a much smaller subset.

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St. Paul was instrumental in significantly increasing the number of followers of Christianity. His missionary work, writings, and approach to spreading Jesus’ teachings had a profound impact on the early Christian movement. Here are some key factors regarding Paul’s role:

1. **Missionary Journeys**: Paul undertook multiple missionary journeys across the Roman Empire, traveling to regions such as Asia Minor, Greece, and eventually Rome. During these journeys, he founded numerous Christian communities and preached to both Jews and Gentiles. His travels brought Christianity beyond its original Jewish context and helped spread it into major urban centers throughout the empire.

2. **Message to the Gentiles**: One of Paul’s most important contributions was his emphasis on preaching to the Gentiles (non-Jews). Unlike some of the original apostles who focused primarily on Jewish communities, Paul believed that Jesus’ message was for all people, regardless of their background. This openness helped Christianity grow far beyond its original roots and allowed it to spread to a much broader audience.

3. **Adaptation to Local Cultures**: Paul’s willingness to adapt his message to the different cultures of the regions he visited made Christianity more accessible to a diverse range of people. He used local customs, philosophies, and languages to communicate the Gospel effectively. His ability to frame Christianity in a way that resonated with Greco-Roman society helped foster greater acceptance.

4. **Epistles (Letters)**: Paul’s letters (epistles) to the churches he founded or visited became some of the earliest Christian texts and were widely circulated among the early Christian communities. These letters addressed theological questions, practical issues, and community disputes, and they were crucial in unifying and guiding the early Christian movement. They also laid the foundation for much of Christian theology and practice.

5. **Leadership and Influence**: Paul’s leadership in the early Christian movement was pivotal in its growth. He was deeply involved in shaping early Christian doctrines, especially regarding salvation, grace, and the role of faith. His influence provided a strong theological basis that helped establish and expand the movement.

Overall, Paul played a key role in transforming Christianity from a small, predominantly Jewish sect into a more universal movement with a growing number of followers across the Roman Empire. His efforts in spreading Christianity, especially among the Gentiles, are considered one of the most important factors in the early growth of the Christian church.

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Christianity became the state religion of the Roman Empire in the late 4th century, but the process leading to this development began earlier, with several key milestones along the way. Here’s how it unfolded:

### 1. **Edict of Milan (313 AD)**

In 313 AD, the Roman Emperor Constantine, along with his co-emperor Licinius, issued the **Edict of Milan**, which granted religious tolerance to all religions, including Christianity. This edict effectively ended the persecution of Christians and allowed them to practice their faith openly without fear of reprisal. Constantine himself converted to Christianity and provided significant support for the church, although he continued to tolerate other religions in the empire.

### 2. **Constantine’s Support for Christianity**

Constantine’s support for Christianity marked a turning point. He not only allowed freedom of worship but also granted privileges to Christian clergy, funded the construction of churches (like the original St. Peter’s Basilica in Rome), and became involved in church affairs, such as convening the **Council of Nicaea** in 325 AD, which was instrumental in addressing theological disputes and defining orthodox Christian doctrine.

### 3. **Edict of Thessalonica (380 AD)**

The decisive step toward Christianity becoming the state religion was taken by **Emperor Theodosius I**. In **380 AD**, he, along with co-emperors Gratian and Valentinian II, issued the **Edict of Thessalonica**. This edict, also known as **Cunctos populos**, declared that all Roman citizens should adhere to the Christian faith as defined by the bishops of Rome and Alexandria (essentially the Nicene Creed). It made **Nicene Christianity** the official state religion of the Roman Empire.

### 4. **Suppression of Pagan Practices**

Following the Edict of Thessalonica, Theodosius took further steps to consolidate Christianity as the empire’s official religion. He actively suppressed pagan practices, prohibited sacrifices, closed many pagan temples, and took measures to curb other religious traditions. By the time of Theodosius’ death in **395 AD**, Christianity had become the dominant religion of the empire, with paganism and other traditional Roman cults largely marginalized.

### 5. **Consequences of Christianity as the State Religion**

– **Institutionalization**: Once Christianity became the state religion, it rapidly grew into a well-organized and institutionalized faith. The church gained power and influence, integrating into the political and social structure of the empire.

– **Church-State Relationship**: The intertwining of church and state led to increased authority for church leaders and greater political involvement in religious affairs. The bishops, especially in major cities like Rome, Constantinople, and Alexandria, became influential figures not only in spiritual matters but also in governance.

– **Impact on Paganism and Other Religions**: With Christianity’s elevation, other religions began to lose state support, and many traditional rituals and temples were abandoned. The shift often led to tensions and conflicts as the empire gradually transitioned to a predominantly Christian society.

By making Christianity the official religion, Theodosius I ensured that it would dominate religious life in Europe for centuries to come, laying the foundation for the church’s prominent role in the political, cultural, and social history of the medieval period.

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Rodney Stark’s statement about the decline of pagan religions involves a concept called the free rider problem, which he applied to understand why once-thriving faith movements, like the many pagan religions of the Roman Empire, lost their vitality and ultimately declined. Let me break this down for you:

The Free Rider Problem
The free rider problem is a concept from economics and sociology that refers to individuals who benefit from a resource, service, or collective action without contributing to it. In the context of religion, this concept suggests that as a movement grows, it becomes easier for people to identify as members of the community and reap the benefits without making any meaningful personal commitment or sacrifice.

Application to Religion
In a religious community, fervent commitment can involve behaviors such as attending rituals, donating money, participating in communal activities, or following moral codes. When a religion is in its early stages or facing persecution, adherents are typically very committed—often willing to make significant sacrifices. This helps build a strong, cohesive community.

However, as a religion becomes more established and mainstream, it attracts more people who may join not out of conviction, but because it’s culturally convenient or beneficial in other ways. These people might identify with the religion, but they don’t put in the same level of effort or sacrifice as the early members. They are effectively **free riders**, benefiting from the sense of belonging or the social and cultural advantages of being part of the religion without contributing meaningfully to it.

Decline of Pagan Religions
In Stark’s analysis, pagan religions in the Roman Empire faced a decline in part because of this free rider effect. As these religions became widespread, they lost their intensity and distinctiveness. The commitment of individual followers weakened, and participation became more about ritualistic or cultural conformity rather than a deep, personal conviction. This allowed Christianity—which demanded significant personal commitment and sacrifice, especially in its early years when it was a persecuted minority religion—to outshine the pagan faiths in terms of community cohesion, missionary zeal, and appeal to those looking for a meaningful religious experience.

Key Points
High Costs for Early Adherents: Early Christians faced persecution, which meant that those who joined had a high level of commitment. This helped maintain a vibrant and strong community.

Low Costs in Established Pagan Religions: Pagan religions, which were culturally embedded and did not require significant sacrifices from their adherents, were more susceptible to the free rider problem.

Loss of Fervor: As pagan religions grew, they accumulated members who were free riders, weakening the overall fervor and cohesion of the community.

In essence, Stark suggests that as a religious movement becomes too accommodating or fails to require significant commitment from its followers, it risks losing the very intensity that made it successful in the first place. This was one of the reasons, according to Stark, why pagan religions gradually declined while Christianity, with its high level of personal commitment, grew stronger and spread throughout the Roman Empire.