A consensus long held that early Christians met almost exclusively in private homes. This has recently been challenged, notably by Edward Adams’ 2016 study (first published in 2013). The present contribution aims to submit this new hypothesis to a critical analysis, highlighting in particular the multiple advantages that private living spaces offered for the first Christian communities. However, we cannot deduce from this that cultic practice simply transformed the profane space of the Roman house into a sacred space. Rather, these communities saw themselves as a “sacred space”, transcending all pre-existing socio-cultural spaces.