- Ancient Chalcedon in Modern Kadıköy
Since 2018, archaeologists have uncovered remarkable new pieces of ancient Chalcedon. Excavations have revealed churches, graves, temples, and even an ancient harbor, offering fresh insight into this once-thriving city. With each new discovery, Chalcedon’s story becomes richer, but how much still lies hidden beneath the modern streets? What have archaeologists uncovered so far, and what discoveries might still await?
The Christian History of Ancient Chalcedon
After becoming the first settlement on the Asian side of the Bosphorus (685 BC) by settlers from Megara[1]the West Attica region of the Greece Penisula, the area was the end point for travels from the East to West. When the Roman Empire organized Bithynia as a province, Chalcedon ranked among its leading cities alongside Nicomedia (provincial capital), Nicaea and Prusa (Bursa). Ancient Chalcedon was the province’s key port for trade. Chalcedon stood among the most important cities of Bithynia, serving as the province’s gateway to the Bosporus, a thriving commercial port, and later the setting for one of Christianity’s most influential church councils.
The Biblical Witness into Ancient Chalcedon
On a recent tour of the area with some teenagers, one asked a very interesting question. Was this area visited by the Apostles during Bible times? I said that Bithynia is mentioned in the New Testament in the book of Peter. But beyond that, how did the gospel come to the shores of the Bosphorus?
In Acts 2, on the day of Pentecost, Jews from nearby provinces are mentioned, such as Asia and Ancient Phrygia (Anadolu, which includes Eskişehir, Kütahya, and Ankara), suggesting that their influence most likely extended into this region. The Apostle Paul, around 48-49 AD, desired to come to this region, but Acts 16:7 states, “And when they had come up to Mysia (Bursa area), they attempted to go into Bithynia, but the Spirit of Jesus did not allow them.” Knowing this, Paul often went to where he knew someone, and so, most likely, an early believer known to Paul was the reason he wanted to come to this area. Yet, we know he was burdened to share the good news of Christ’s resurrection in the city. In this, we see the gospel spread quickly and the “spirit of Jesus” directs Paul to go further west with the gospel.
About a decade later, in the early 60s AD, 1 Peter 1:1 states that the book addresses multiple believers who live “scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia.” In this, we see the gospel take route and believing communities formed in the area of Bithynia, which includes Chalcedon. Despite the lack of Paul’s trip to this region, the community of believers grew. For Peter to write to these communities meant that a good number gathered and were known for their faith in the later part of the 1st-century.
Pliny’s witness about Ancient Chalcedon
Little over a generation later, around AD 111–113, Pliny the Younger governed Bithynia-Pontus and lived in what is now Izmit (Nicomedia – only 90 kilometers away). As governor, he wrote to Trajan about the surprising growth of Christianity. He reported that people of every age and social class had become Christians and complained that even pagan temples were becoming neglected because so many had embraced the new faith.
His testimony demonstrates that about eighty years after Jesus’ resurrection, Christianity had spread throughout both the cities and the rural districts of Bithynia. The testimony of new believers even gained the knowledge and concern of local rulers.
Pliny’s investigation into the Christians provides one of the earliest non-Christian descriptions of the church and reveals a remarkably peaceful community. Even after interrogating suspects and torturing two female slaves in search of evidence, he found no conspiracy against Rome or plans for political revolt. These two slaves were deaconesses in the local groups. This fact alone gives evidence of how Christian blazed through all levels of society in the most peaceful manner.
Chalcedon’s early Christian Witness
In his letter, he states that Christians gathered before dawn on a designated day to sing hymns to Christ, pledged themselves to lives of honesty and moral integrity, and shared a simple communal meal. Their oath was not one of rebellion but of righteousness: they promised not to steal, commit adultery, bear a false witness nor defraud others.[2]Pliny the Younger, Epistles (Letters), Book 10, Letter 96, especially sections 10.96.7–8.
This testimony is especially significant because it comes from a Roman governor rather than a Christian writer. It demonstrates that the early church spread primarily through faithful witness, transformed lives, and genuine love for one another—not through coercion, political activism, or force. Rather than trying to compel others to follow Christ or overthrow the government, Christians lived as peaceful citizens whose distinct character and devotion to Christ quietly challenged the surrounding culture. The believers in Chalcedon likely followed this pattern, gathering for worship and communion, and forming a community committed to honesty and mutual love. This commitment became the foundation of the early Christians in ancient Chalcedon.
Christianity Before the 451 Council in Ancient Chalcedon
During the second century, the earliest bishop named is Adrian (Hadrian) of Chalcedon, traditionally regarded as a martyr during Roman persecution. Although the precise date is uncertain, this demonstrates that Chalcedon possessed an established Christian congregation with recognized leadership well before Constantine.[3]Michel Le Quien, Oriens Christianus, Vol. I (1740), pp. 583–586.
The authorities arrested Euphemia during the persecution under Diocletian (or shortly afterward under Galerius). The Greek narrative in church history states she refused to sacrifice to the Roman gods and endured torture without denying her faith in Christ. Her death and burial were initially in Chalcedon and later in Constantinople. By 451, the council actually met inside the great Basilica of St. Euphemia, built over her shrine.
Between Pliny’s investigation around AD 112 and the Council of Chalcedon in AD 451, Christianity in Chalcedon quietly transformed from a persecuted minority into one of the empire’s most respected centers of Christianity. The city established a bishopric, produced faithful martyrs such as St. Euphemia, welcomed pilgrims after Christianity’s legalization, and built a magnificent basilica that ultimately hosted the largest gathering of bishops in the ancient world. What began as believers meeting quietly before dawn had, within three centuries, become a church influential enough to shape Christian doctrine for generations.
Walking among the Ruins of Ancient Chalcedon
Here is my walking tour map of Chalcedon and modern Kadıköy. In the following series, we will explore some these aspects found on this map.
While ancient Chalcedon belongs to history, Christianity remains a living faith in modern Kadıköy. Although the Christian community is much smaller today, local churches continue to serve the city and share biblical resources in Turkish. If you read Turkish or would like to explore Christianity from a Turkish perspective, the KutsalKitap offers articles, Bible resources, and study materials.
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