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178 in our cathedrals, is a northern adaptation of ideas, in themselves independent of the Church, to the requirements of mediæval Catholicism north of the Alps; Byzantine is the one style of architecture that can claim to be ecclesiastical both in its origin and in its intention.

Previous to the development of the Byzantine style, the church building was an adaptation of Roman architecture to Christian uses. At first meetings were held in rooms of houses, in a portico of the Jerusalem Temple, perhaps in hired halls. The worship in the catacombs was organised simply because there the brethren could assemble at the tombs of the martyrs. Justin Martyr declares that the Christians are not dependent on sacred places for their meetings, as they can worship anywhere. Still, as the numbers grew it became necessary to have buildings of sufficient size to hold large congregations. At the same time the Church began to acquire property in buildings. We come across an instance of this during the reign of Alexander Severus ( 230) in Rome, and again under Aurelian at Antioch ( 270–275), when the emperor was appealed to by the orthodox section of the Church to decide their right to take possession of the building at Antioch which Paul of Samosata had retained in defiance of deposition by a council, so long as he had enjoyed the patronage of Queen Zenobia. Aurelian granted it to those "with whom the Christian bishops of Italy and Rome were in correspondence." By this time there must have been many important church buildings. The Diocletian persecution began with the destruction of the great church at Nicodemia, in accordance with an imperial edict for the general demolition of churches. With the time of Constantine we come to the great age of church building, and now much more magnificent structures appear than those of the period before the