Holy Spirit Interactive
Monday, August 20, 2018
Inside Holy Spirit Interactive

The Early Church

Love in the Ruins

by Mike Aquilina

It’s not every day that an archaeologist goes digging in the desert—and discovers a new method of evangelization. But that’s what happened to Dr. Emma Loosley of the University of Manchester in England when she began her doctoral research in Syria in 1997. She was there to study the architecture of Christian churches of the fourth through seventh centuries. (There are more than 700 "ghost towns"—abandoned Byzantine villages—dotting the barren hills between Antioch and Aleppo.)

Dr. Loosley discovered that the local Christians knew nothing about the history of the nearby ruins. Christians are a minority in Muslim-dominated Syria, and some have grown disenchanted with the land and with their religion. In school they learn little about the role of Christianity in ancient Syria—or the importance of Syria in the ancient Church. Thus, as Syrians, they feel alienated from Christianity; yet, as Christians, they feel alienated from their own country. Dr. Loosley observed that, in Aleppo, many old men opted to play backgammon outdoors on Sunday morning rather than attend the liturgy. Many young Christians simply left the country.

She suspected that their disenchantment had something to do with their historical disconnect. She wrote: "These men were alienated from the Church through ignorance and needed to be educated about their past." She decided to do something about it.

In 1997 she began taking groups of Christians from Aleppo "to the Limestone Massif, to the west of the city, in order to explain the abandoned late antique villages that dominate the landscape to them. These groups ranged in age from late teens and early twenties through to pensioners and we discussed how this kind of cultural awareness tied them more closely to the land than they had previously thought. In turn this caused them to question their self-imposed perception of themselves as ‘outsiders’ and to think in terms of a wider ‘Syrian’ identity."

She brought a deacon along, and the group prayed together in the ancient ruins.

Guess what: It worked. The old guys were fascinated and went back to church. The parishes’ women’s Bible study groups now go on their own pilgrimages to the Christian ghost towns. And the young people who have taken the tours end up as the "least likely to emigrate."

Her conclusions should be valuable, of course, for Christian minorities all over the Middle East—those who live in the lands of the ancient Fathers. Christians who know the monuments and their meaning are more likely to stay with the community. Those who know the tenets of the ancient faith, who know the local saints, and who have walked in their footsteps are the Christians least likely to buy a one-way ticket to better jobs in distant lands.

I suspect, moreover, that the same principles apply, by extension, to Westerners who take up the study of the Fathers and early Christian history. American Christians, after all, learn little of their religious history in the public schools; and we can, at times, feel somewhat alien in this land of abortion license. But Christians who know the monuments, so to speak— those who know the antiquity of the doctrines and rites—are less likely to leave the Church community, less likely to take interest in another religion, and less likely to choose backgammon over the liturgy on a Sunday morning.

Maybe that’s one reason why you’re reading this column about the ancient Fathers of the Church. Now, do as Dr. Loosley did. Spread the good word.

E-mail this article to a friend