AS & A Level Biblical Studies (9484) – Paper 2: The Development of Christianity
2.3 The Christian Church in the Roman World
Hello! Welcome to one of the most interesting sections of Paper 2. Here, we step outside the immediate church community (like Corinth) and look at the HUGE picture: how early Christians survived and grew within the mighty Roman Empire. It wasn’t easy! This section focuses on the political dangers (persecution) and the social challenges (low status) they faced.
Think of the Roman Empire as a vast, powerful operating system. The Christian faith was a brand new, disruptive app. Naturally, there were a lot of conflicts and crashes!
2.3.1 Tensions between Christians and non-Christians
The relationship between the rapidly growing Church and the Roman state was messy, marked by suspicion, hostility, and, often, violent persecution. Why? Christians often seemed strange, antisocial, and, worst of all, disloyal to the Emperor.
A. Biblical Warnings and Early Conflicts
The New Testament itself records moments of early persecution, showing that tension was built into the Christian experience from the start:
- Jesus' Warning: In Luke 21:12–19, Jesus predicts that his followers will be arrested, dragged before kings and governors, and hated. This sets the expectation that suffering is part of discipleship.
- Philippi (Acts 16:16–40): Paul and Silas are arrested and beaten. Why? Not primarily for theology, but because their ministry (casting out a spirit from a slave girl) ruined the income of her owners. This highlights the threat Christianity posed to local economic interests.
- Ephesus (Acts 19:23–41): The Riot of the Silversmiths.
- Paul’s preaching led people to abandon the worship of the goddess Artemis.
- The silversmiths, led by Demetrius, made statues of Artemis. When people stopped buying the idols, their business tanked.
- The resulting riot (shouting "Great is Artemis of the Ephesians!") shows that economic threat, combined with loyalty to local cults, fuelled opposition.
- 1 Peter: A Guide to Handling Hostility: This letter was written to Christians facing widespread hostility ("scattered strangers").
- It calls Christians a "chosen people, a royal priesthood" (1 Peter 2:9), reminding them of their high status before God, even if they are low status in society.
- It provides teaching on how to respond: endure suffering patiently, behave honourably, and submit to human authorities (1 Peter 2:13-25; 3:8-17). The suffering is seen as testing their faith (1 Peter 1:3-9).
B. The Core Reasons for Roman Hostility (The Big Picture)
It wasn't always just about local riots. The Roman state had several serious problems with Christianity:
- Refusal of Emperor Worship (Refusal to conform): Romans were generally tolerant, but everyone had to acknowledge the divine status of the Emperor (performing a ritual or burning incense). Christians refused, calling this idolatry. To Rome, this was treason.
- Misinterpretation of Christian Practices: Terms like "eating the body and blood of Christ" (Eucharist) or the secretive nature of their meetings were misinterpreted as cannibalism or immorality.
- Perceived Exclusivism: Unlike Judaism (which was an ancient, recognized faith), Christianity claimed to be the only true path, rejecting all other gods. This was seen as arrogant and antisocial.
- Social Unrest: Christianity appealed strongly to the marginalized (slaves, women, poor). The idea that "all people" were equal in Christ challenged the rigid Roman social hierarchy, causing concerns about potential political instability.
Did You Know? (Pliny and Trajan)
We know how Rome treated Christians from outside the Bible too. The correspondence between Governor Pliny the Younger and Emperor Trajan (early 2nd century AD, Letters 10:96-97) shows the official policy:
If someone was accused of being a Christian and refused to worship the Roman gods, they were executed. However, Pliny noted that he did not actively seek them out.
Similarly, the Roman historian Tacitus (Annals 15:44) describes the infamous Neronian persecution (64 AD), holding Christians responsible for the Great Fire of Rome. He describes their practices as a "deadly superstition," confirming Roman disdain.
Quick Review: Tensions
The main tension was political and social. Christians were seen as atheists (because they rejected Roman gods) and rebels (because they refused to worship the Emperor).
2.3.2 The Social Status of Many Early Christians
The early Church community was diverse, but the movement was disproportionately popular among people of low social standing—slaves, poor labourers, and women.
A. Slavery and Low Status in the Church
In the Roman world, slaves were property, not people. The early Church had to manage the explosive implications of proclaiming equality in Christ within a slave-holding society.
1. Paul’s Views on Slavery: The Case of Onesimus
- Philemon: This short letter concerns Onesimus, a runaway slave belonging to Philemon (a Christian). Paul urges Philemon to receive Onesimus back "no longer as a slave but more than a slave—a beloved brother" (Philemon 1–25).
- Crucial Concept: Paul doesn't explicitly demand the end of slavery, but he radically changes the *relationship* between master and slave, grounding it in Christian love and equality (agape).
- Status in Christ: In Galatians 3:28, Paul famously writes that in Christ "there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female." This statement provides the theological basis for spiritual equality, even if societal structures remained for a time.
- Practical Advice (1 Corinthians 7:21–24; Colossians 3:11, 22–25): Paul advises slaves to remain in their current state, but emphasizes that spiritually, a Christian slave is the Lord's freed person, and a free person is Christ's slave. Masters are also warned to treat slaves justly (Colossians 4:1).
Analogy Alert!
Imagine two people waiting in line: a CEO and an intern. Socially, they are unequal. But if they both have to wear the exact same company uniform and report to the same ultimate boss, their functional difference inside the company structure disappears. Paul sees faith (the uniform) as unifying status before God.
2. The "Enlightened" Slave Owner
Not all interactions were negative. The healing of the Centurion's servant in Luke 7:1–10 shows a Roman master (likely wealthy, with authority over slaves) who acts with compassion and humility toward his servant, demonstrating an attitude that aligns with Christian values, even before the master is formally identified as a follower of Jesus.
B. Challenges Faced by Christian Women
Women were also considered of lower status, especially if married to non-Christian men. The letter of 1 Peter addresses these specific difficulties (1 Peter 3:1–7):
- Advice to Wives (Married to non-Christians): Wives are advised to submit to their husbands, not relying on outward decoration (like fancy clothes) but on "the inner beauty of a gentle and quiet spirit." This approach was intended to win the non-Christian husband over to the faith through virtuous behaviour, without preaching.
- Instructions to Christian Husbands: Husbands are told to treat their wives with respect and understanding, recognizing them as "heirs with you of the grace of life." This instruction elevates the status of the wife within the marriage far beyond Roman custom.
C. Paul and 1 Peter: Influence of Outlook
When studying Paul's and 1 Peter’s teaching on slaves and women, candidates must consider the extent to which their teaching was influenced by the outlook of the time.
- Pragmatism vs. Idealism: Paul did not dismantle Roman slavery, perhaps because he expected the *parousia* (Second Coming) to happen soon, making societal upheaval unnecessary. His primary focus was spiritual equality, not political revolution.
- Lack of Clarity: Some critics argue that Paul's advice (e.g., 'remain as you are,' 1 Cor 7:21) shows a lack of clarity or revolutionary fire regarding institutional injustice. Others argue that the command for mutual respect and spiritual equality (Gal 3:28) was revolutionary enough for that era.
Key Takeaway for 2.3.2: The early Church established radical spiritual equality in Christ, but often adopted a pragmatic approach to political and social structures (like slavery and traditional marriage roles) to ensure the survival of the community in the hostile Roman world. They focused on changing *relationships* rather than immediately changing *laws*.