Few archaeological problems have been longer and less conclusively debated than that of the origins of the Christian basilica. Ever since the great Renaissance architect, Alberti, noted the similarity of name and of architectural form between the Early Christian basilicas and the forum basilicas of Imperial Roman practice, students of classical architecture have been trying to establish the derivation of the Christian basilica from this, that, or the other type of pagan monument. The measure of their failure to secure general agreement is the very large and still increasing literature that has grown up around the problem. There have, of course, been certain clear advances. Some of the older theories, such as that which derived the basilica from the Pompeian type of Roman house, need no longer be taken seriously; and there is a vastly greater body of reliable evidence available now than there was even a quarter of a century ago. Despite these advances, however, we are still very far from being able to give an agreed answer to the fundamental question, why it was that the fourth-century Church adopted the apsed basilical hall as the standard form of building for the celebration of the Eucharist, and so established an architectural and liturgical pattern that is still effective to the present day. The primary purpose of this article is to review the problem in the light of recent discoveries and of recent research, and to try to define, rather more precisely than is often done, the terms within which it can usefully be discussed.
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