In the Greek New Testament, the words ἐκκλησία (ekklēsia), συναγωγή (synagōgē), and πανήγυρις (panēgyris) appear with overlapping connotations of gathering, assembly, and community. However, they diverge significantly in origin, usage, and theological weight. This article explores their meanings, usage, and nuances in the New Testament, their Septuagintal background, and how early Christian identity was shaped through the adoption or avoidance of these terms.
Lexical Definitions and Etymology
- ἐκκλησία – Derived from the verb ἐκκαλέω, “to call out,” originally referring to a summoned political assembly in Greek city-states. In the New Testament, it evolves into the primary term for the Christian church, both local and universal.
- συναγωγή – From συνάγω, “to bring together.” Commonly referred to a gathering place or the Jewish synagogue. It had a more spatial and institutional flavor by the time of the New Testament.
- πανήγυρις – From πᾶς (“all”) + ἄγω (“lead”), originally used for festive public gatherings, such as national or religious festivals. In the NT it has a rare but theologically significant usage.
Usage of ἐκκλησία in the New Testament
Appearing over 110 times, ἐκκλησία is the dominant term for the community of believers. Paul especially uses it to describe the local body of Christians (e.g., 1 Cor 1:2) and the universal church (e.g., Eph 5:23–25). The word carries a deep theological connotation: the Church as the body of Christ, the bride of Christ, and the temple of the Spirit. In Matthew 16:18, Jesus uses the term prophetically: “I will build my ἐκκλησία.”
Usage of συναγωγή in the New Testament
συναγωγή appears approximately 56 times in the NT, most frequently referring to the Jewish place of worship. It retains strong associations with Judaism and the Mosaic Law. Jesus teaches in synagogues (Mark 1:21, Luke 4:16), but the word eventually also takes on a negative connotation in apocalyptic passages such as Revelation 2:9: “the synagogue of Satan.” The early Christians gradually avoided the term due to its strong identification with Jewish identity and authority structures that were increasingly hostile to the nascent Christian movement.
πανήγυρις: A Unique and Theological Usage
πανήγυρις is found only once in the New Testament—Hebrews 12:23: “to the general assembly (πανηγύρει) and church (ἐκκλησία) of the firstborn who are enrolled in heaven.” Here, the author of Hebrews pairs πανήγυρις with ἐκκλησία in a climactic vision of the heavenly Jerusalem. The word emphasizes festivity, heavenly celebration, and completeness. It likely draws on Greco-Roman imagery of sacred festivals attended by all citizens. Its rare usage makes it all the more poignant as a descriptor of eschatological joy.
Septuagintal Background and Theological Shaping
In the Septuagint (LXX), both ἐκκλησία and συναγωγή translate the Hebrew קָהָל (qahal) and עֵדָה (edah), often interchangeably. However, there is a subtle preference: ἐκκλησία often refers to the sacred assembly called by God (e.g., Deut 4:10), while συναγωγή can refer to general gatherings or encampments (e.g., Num 10:2). This distinction may have laid the foundation for the Christian choice of ἐκκλησία to define itself in continuity with Israel’s calling, yet distinct from the institutional Judaism of the Second Temple period.
Semantic and Theological Nuances
- ἐκκλησία implies a calling out, a divine summons. Theologically, it marks a new people formed around the Messiah. It is eschatological and Christocentric.
- συναγωγή implies gathering but is more static and traditional. It represents continuity with Mosaic tradition but also a boundary from the church in Christian writings.
- πανήγυρις is eschatological and celebratory. It brings to mind a grand festival—a fitting image for the heavenly hope in Hebrews.
Literary and Rhetorical Functions
These terms were not used haphazardly. Their selection reveals rhetorical strategy, audience awareness, and theological identity. For example, Paul never uses συναγωγή to refer to Christian gatherings—only ἐκκλησία. Conversely, the use of πανήγυρις in Hebrews intentionally draws the reader into a heavenly scene full of awe and festivity, echoing Greco-Roman civic pride reimagined in Christian hope.
Ecclesiology and Identity in Early Christianity
The Christian use of ἐκκλησία marked both continuity and rupture. It anchored the church in the heritage of Israel’s sacred assemblies while distancing it from the formal structures of the synagogue. Early Christian writings post-NT (e.g., Ignatius of Antioch) continue to develop ἐκκλησία as the visible and spiritual community, bound together by common faith and leadership. The avoidance of συναγωγή in favor of ἐκκλησία served as a marker of new identity. Meanwhile, the rare but strategic use of πανήγυρις helps form a theology of ultimate communion, joy, and consummation in the presence of God.
Keywords: Assembly, Church, Synagogue, Heavenly Gathering
In the end, ἐκκλησία, συναγωγή, and πανήγυρις are far more than simple synonyms. They represent distinct threads of theology, community, and eschatological hope in the fabric of the New Testament. Understanding their differences enhances our grasp of early Christian ecclesiology, Jewish-Christian relations, and the cosmic vision of the New Covenant.
