AS BIBLICAL STUDIES PAPER 2
Welcome to Paper 2: The Development of Christianity!
This chapter, The Origins and Expansion of the Early Church, is absolutely vital. It answers the question: How did a small group of Jesus' followers in Jerusalem grow into a worldwide religion?
Think of the early Church like a start-up company: it needed a launch (Pentecost), internal structure, facing initial competition (conflict), and then a massive expansion plan (missionary journeys).
We focus primarily on the Book of Acts of the Apostles, which acts as the historical bridge between the Gospels and the Epistles (letters). Ready to dive into the beginning?
2.1.1 The Christian Community in JerusalemThe Foundation: Pentecost (Acts 2:1-13)
The Church didn't start until Pentecost. This event, fifty days after the Passover/Resurrection, is often called the Birth of the Church.
The Setting: The disciples were gathered, waiting (as Jesus instructed, Acts 1:4).
The Event: They were filled with the Holy Spirit (a key concept!), manifesting as a sound like rushing wind and visible "tongues, as of fire," resting on each person.
The Result: They began speaking in other languages (glossolalia) that visitors from all over the Roman world understood, confusing and astounding the crowds (Acts 2:6-8).
Analogy Aid: If the death and resurrection of Jesus were the creation of the software, Pentecost was the moment the software was installed and powered on—the Holy Spirit giving the believers the ability to operate and communicate immediately.
Proclaiming the Gospel (Acts 2:14-40; 10:34-43)
Peter steps up immediately after Pentecost and gives a powerful sermon. This is the first official proclamation of the gospel, often called the Kerygma.
Content of Peter’s Preaching (Acts 2:14-40):
Explains Pentecost: It fulfills Old Testament prophecy (Joel 2).
Proclaims Jesus: He was the promised Messiah (Christ).
The Accusation: You crucified him!
The Solution: God raised him from the dead and made him Lord.
The Call: Repent and be baptized!
Peter’s Later Sermon (Acts 10:34-43): This sermon, delivered to the Gentile Cornelius, is crucial because Peter stresses that God shows no partiality. The message of Jesus (his life, death, resurrection, and mission) is for everyone, not just Jews.
Key Takeaway: Peter established the basic message: Jesus is Lord, the Spirit is here, and you must repent. 3,000 people were converted on that first day (Acts 2:41)!
Key Features of Life and Worship in Jerusalem (Acts 2:41-47; 4:32–37)
The early community lived simply, dedicating themselves to several core practices:
1. Communal Living and Sharing (Acts 4:32-37):
They practiced sharing of wealth. They didn't view possessions as strictly their own.
They sold property and distributed funds to those in need. Example: Barnabas (Acts 4:36-37) sold a field and gave the money to the apostles—a positive example of generosity.
2. Worship and Fellowship (Acts 2:42, 46):
They met regularly for the "apostles’ teaching and fellowship" (koinonia).
They participated in the Breaking of Bread (often seen as an early form of the Eucharist/Communion).
They continued to worship in the Temple (as they were still observant Jews) and met in private houses.
3. Service and Ministry (Acts 3:1-10; 6:1-7):
A Healing ministry was active (e.g., Peter healing the lame man at the Temple gate, Acts 3:1-10), demonstrating God's power.
The appointment of the Seven Chosen to Serve (Acts 6:1-7): When tensions arose between Hebrew-speaking and Greek-speaking Jewish Christians over food distribution (sharing of service), seven men were appointed to manage the practical needs, freeing the Apostles to focus on prayer and teaching.
The Beginnings of Conflict and Persecution
As the Church grew, conflicts arose—both external (with Jewish authorities) and internal.
External Conflict (Acts 4:1-22): Peter and John were arrested after healing the lame man. They were brought before the Sanhedrin (the Jewish council), but they refused to stop preaching.
Stephen's Ministry and Martyrdom (Acts 6:8–15; 7:54–60): Stephen, one of the seven appointed to serve, was a powerful Greek-speaking Jewish Christian. He was accused of blasphemy and was stoned to death, becoming the first martyr.
Persecution and Scattering (Acts 8:1–3): Stephen’s death led to widespread persecution of Greek-speaking Jewish Christians (known as Hellenists). This was a terrible event, but it had an unexpected result: it pushed believers out of Jerusalem and into Judea and Samaria, unintentionally fulfilling Jesus' command to spread the message (Acts 1:8).
The Appearance of Saul (Acts 8:1-3; 9:1-19): Before his conversion, Saul (later Paul) was a dedicated persecutor of the Christians. The persecution he initiated inadvertently helped spread the Church, and his dramatic conversion on the road to Damascus (Acts 9) ensured that the Church would soon gain its most energetic missionary.
Quick Review: The Jerusalem community was characterized by unity, sharing, and Temple worship, but persecution forced it to expand beyond its Jewish roots.
2.1.2 The Early Expansion of ChristianityThe Ministry of Philip (Acts 8:4-13; 8:26-40)
Philip, another of the seven appointed deacons, became a crucial figure in the first wave of expansion outside Jerusalem.
In Samaria (Acts 8:4-13): Philip preached in Samaria (a group long disliked by the Jews) with great success, performing signs and wonders. This showed Christianity was already moving beyond ethnic Jewish borders.
The Ethiopian Official (Acts 8:26-40): Philip was divinely guided to meet an important Ethiopian court official (a Gentile proselyte/God-fearer). Philip explained the prophet Isaiah to him, and the official was converted and baptized. This event shows the message moving into Africa and reaching a high-status individual, further breaking geographical and social barriers.
The Conversion of Cornelius: The Gentile Breakthrough (Acts 10:1-11:18)
This is perhaps the most significant event in the expansion narrative, as it officially opens the Church to Gentiles (non-Jews) without requiring them to become Jews first.
Peter's Vision (Acts 10:9-16): Peter had a vision of a sheet descending, filled with all kinds of animals considered "unclean" under Jewish law. God commanded him to eat, saying, "What God has made clean, you must not call profane." This was God preparing Peter to accept Gentiles.
Cornelius’ Conversion: Cornelius, a Roman Centurion (a Gentile soldier), was pious and God-fearing. Peter preached to him, and the Holy Spirit fell upon Cornelius and his entire household before they were baptized (Acts 10:44-48).
Reaction of the Jerusalem Church (Acts 11:1-18): Peter was initially criticized by the Jewish believers in Jerusalem for associating with Gentiles. However, once Peter explained that the Spirit had fallen on them just as it had on the original disciples, the Jerusalem church accepted that "God has granted even to the Gentiles repentance that leads to life."
Why is Cornelius Important? Up until this point, Gentiles had to adopt Jewish practices (like circumcision and Mosaic Law) to join the community. Cornelius’ conversion proves that salvation is accessible by faith alone, setting the stage for Paul's global ministry.
The Church in Syrian Antioch (Acts 11:19-30; 15:1-35)
Antioch became the first major, multi-ethnic Christian hub—the first 'mixed' community of Jews and Gentiles.
It was here that the followers of Jesus were first called "Christians" (Acts 11:26).
Ministry of Barnabas and Saul: Barnabas, sent by Jerusalem to check out the activity, saw that it was authentic and recruited Saul (Paul) to teach.
Relationships with Jerusalem: Antioch became the base for Gentile mission, but its existence caused tensions. This led to the Jerusalem Council (Acts 15:1-35), where leaders debated whether Gentiles needed circumcision.
The Outcome of the Jerusalem Council: The council (led by Peter, Paul, and James) agreed that Gentiles did not need to follow the Mosaic Law, only to abstain from a few practices (like eating blood or food offered to idols). This decision legally recognized Christianity as a distinctive faith separate from Judaism's ritual requirements.
Did You Know?
The shift from Judaism to a distinctive faith centered around two key figures: Peter (the Apostle to the Jews) and Paul (the Apostle to the Gentiles). The Book of Acts moves from focusing primarily on Peter's ministry (Acts 1-12) to Paul's ministry (Acts 13-28).
2.1.3 Further Expansion of Christianity in the Acts of the Apostles
The final expansion is defined by the three major missionary journeys of Paul (accompanied by various partners like Barnabas, Silas, and Timothy). The success of Paul is evaluated based on the sheer number of cities visited and churches established across the Roman Empire.
First Missionary Journey (Acts 13:13-14:23)
(Primarily Paul and Barnabas)
Route: Cyprus, then to modern-day Turkey (Galatia region).
Key Stops:
Pisidian Antioch: Paul preached in the synagogue; rejection by Jews led Paul to declare they would now turn exclusively to the Gentiles.
Iconium, Lystra, Derbe: They faced intense opposition, including being stoned in Lystra, but established small communities.
Overall Success: Established the first major set of Gentile churches and proved the strategy of preaching in the synagogues first, then to the Gentiles upon rejection.
Second Missionary Journey (Acts 16:11-18:17)
(Paul and Silas, joined by Timothy and Luke)
This journey is critical as it marks the move from Asia Minor (Turkey) into Europe.
Key Stops (In Europe):
Philippi (Acts 16:11-40): First European city reached. Paul and Silas were arrested and imprisoned after casting out a spirit from a slave girl (Acts 16:16-40). They converted the jailer.
Thessalonica & Beroea: Faced conflict from hostile Jews but left behind strong communities.
Athens (Acts 17:16-34): Paul debated philosophers on Mars Hill, adapting his message to Greek culture (talking about their "unknown god"). Conversion rate was small, highlighting the difficulty of converting highly intellectual Greeks.
Corinth (Acts 18:1-17): Paul stayed here for 18 months, indicating significant success. He preached, worked as a tentmaker, and established the church that would later receive the challenging letters of 1 and 2 Corinthians.
Third Missionary Journey (Acts 19:1-41)
(Focus on solidifying and strengthening existing churches, using Ephesus as a major base)
Key Stop:
Ephesus (Acts 19:1-41): Paul spent over two years here, resulting in the whole province hearing the word (Acts 19:10). His ministry here was so effective that it caused economic disruption: the silversmiths, led by Demetrius, who made idols for the cult of Artemis, feared losing income and incited a massive riot (Acts 19:23-41).
Overall Success: The massive success in Ephesus demonstrated Christianity’s widespread influence and its direct threat to traditional pagan worship and livelihoods.
Key Takeaway: Evaluating Paul’s Success
The extent to which Paul was successful in his three missionary journeys was profound:
Paul was highly successful geographically (crossing Asia Minor into Europe) and theologically (establishing Gentile Christianity). However, his success often came at the cost of personal danger (imprisonment, stoning, riots) and continuous internal tensions with those who insisted Gentiles must adhere to Jewish law (the Judaizers).
Exam Focus: Tensions in Expansion
Remember the core reasons for tension as the Church moved from being a Jewish sect to a distinctive Gentile faith:
Theological: The requirement (or lack thereof) of the Mosaic Law, especially circumcision (Acts 15).
Ethnic/Social: Jewish Christians found it difficult to fellowship/eat with Gentile Christians (a core issue Peter faced with Cornelius).
External: Persecution from Jewish authorities (Sanhedrin) and later, Roman opposition (riots in Ephesus and Philippi).
The Christian Community in Corinth (Paper 2, Section 2.2)
Hello future scholars! This chapter is incredibly important because it shows us how the early Christian movement faced real-life problems when it moved out of Jerusalem and into the messy, complicated, and very pagan world of the Roman Empire.
We are focusing on the city of Corinth, a bustling, wealthy, and morally lax commercial hub. Our guide is Paul's First Letter to the Corinthians (1 Corinthians), which is essentially Paul dealing with a long list of problems—like a massive Christian community troubleshooting manual!
The key to scoring high here is understanding that many of Paul's teachings were direct responses to the specific (and often scandalous) issues caused by the Corinthians’ largely pagan past.
2.2.1 Division and Unity
The Corinthian church was suffering from internal conflict, acting more like rival fan clubs than a unified spiritual family.
The Nature of the Divisions (1 Corinthians 1:10-17; 3:1-4:7)
The Corinthian Christians were splitting into factions based on who baptised or taught them. They were saying things like:
"I belong to Paul!"
"I belong to Apollos!" (A skilled speaker and teacher)
"I belong to Cephas (Peter)!"
"I belong to Christ!" (This group may have claimed superiority over the others).
Paul's Response:
Paul immediately condemned this sectarianism. He argued that:
The leaders (Paul, Apollos, Cephas) are merely servants of God, not competing authorities (1 Cor 3:5).
They are all co-workers planting and watering, but God is the one who gives the growth (1 Cor 3:6-7).
Their focus should be on Christ, not human personalities. Paul reminds them that Christ was not divided, and they were not baptized in Paul’s name (1 Cor 1:13).
Analogy: Imagine if a school football team started arguing about whether the striker or the coach was more important than the goal itself. Paul is saying: Stop focusing on the human tools and focus on the divine goal!
Unity: The Church as the Body of Christ (1 Corinthians 12:1-13:13)
To fix the divisions, Paul introduced two fundamental concepts of Christian unity:
The Body of Christ (Chapter 12):
Paul explains that the church is like a human body. Just as the hand, eye, and foot are different but necessary, so too are different spiritual gifts (prophecy, teaching, healing) necessary for the church.
No single part is more important than the other; if one part suffers, the whole body suffers. This teaching powerfully argues against elitism and competition among members.
The Supremacy of Love (Agape) (Chapter 13):
This famous chapter acts as the glue for the Body of Christ. Paul insists that even the most impressive spiritual gifts (like speaking in tongues or having great knowledge) are worthless without love (agape).
Agape is defined not by feelings, but by action: it is patient, kind, not envious, not boastful, and enduring. It is the core motivation for true Christian life.
The Collection for the Jerusalem Community (1 Corinthians 16:1-6)
To demonstrate practical unity between the wealthy Gentile church in Corinth and the poorer, suffering Jewish church in Jerusalem, Paul requested a financial collection. This act symbolized that they were one body, regardless of geography or background.
Key Takeaway 2.2.1: Paul fixed disunity by shifting the focus from human leaders and individual gifts back to the central theology: Christ is the only head, and love (agape) is the only acceptable motivation for action.
2.2.2 Issues Relating to Christian Life
The converts in Corinth struggled to leave their old pagan lifestyles behind, leading to ethical dilemmas.
Food Offered to Idols (1 Corinthians 8:1-13; 10:23-11:1)
The Problem: Pagan temples often sold leftover meat from sacrifices in the markets. Christians knew the idols were "nothing" (non-existent gods), so logically, eating the meat was fine. However, some weaker Christians whose consciences were still fragile saw others eating this meat and were tempted back into idol worship.
Paul's Response:
Paul agreed that theoretically, "knowledge" (knowing idols are nothing) allows them to eat the meat (1 Cor 8:4). However, he introduced the principle of loving consideration.
If your freedom causes a "weak brother or sister" to stumble, your knowledge is harmful.
Paul’s Law of Love: He famously stated he would never eat meat again if it caused a believer to fall away (1 Cor 8:13).
His teaching is summed up: "All things are lawful, but not all things are beneficial" (1 Cor 10:23). Priority must be given to the spiritual welfare of others.
Did you know? This issue wasn't just theoretical. Eating meat from the market or at a local friend's house in Corinth meant participating in the city's broader social structure, which was tied up in pagan ritual. Paul’s solution balanced social life with spiritual sensitivity.
Relationships, Marriage, and Divorce (1 Corinthians 7:1-17, 21, 25-31)
The Corinthian church was facing confusion regarding sexual ethics and relationships. This was influenced by two factors:
Beliefs about the Second Coming (Parousia): Many believed Christ was returning very soon, making worldly commitments like marriage pointless or distracting (1 Cor 7:29).
Gnostic Beliefs: Early forms of Gnosticism taught that the body was worthless or evil. This led some to extreme asceticism (avoiding marriage and sex entirely) or, conversely, extreme license (since the body didn't matter, immorality was okay).
Paul's Teaching:
Marriage is Legitimate: Paul affirms marriage as a protection against immorality (1 Cor 7:2).
Stability is Best: If you are married, stay married (even to a non-believer, if they consent). If you are unmarried, it is "well" to stay that way, due to the impending distress and the urgency of the Parousia (1 Cor 7:26, 29).
Status Quo: Paul generally advises people to remain in the social and marital state they were in when they were called to Christ ("let each of you remain in the condition in which you was called," 1 Cor 7:20). He saw little point in changing status (like slavery, 1 Cor 7:21) because the world system was ending soon.
Quick Review: Paul’s advice on marriage is highly situational—it is shaped heavily by his belief in the imminent parousia. He prioritizes stability so believers can focus on God.
2.2.3 Worship
Paul tackled specific disorderly practices that occurred when the community gathered.
Abuses at the Lord's Supper (1 Corinthians 11:17-34)
The Abuse: The Lord’s Supper (communion) was originally part of a full meal (the agape feast). In Corinth, the wealthy (who could come early) ate their expensive food and got drunk, while the poor (who came later after working) had nothing and were humiliated (1 Cor 11:20-22).
Paul's Response:
He condemned this as a mockery of the gospel, saying they were not discerning the Body of Christ (1 Cor 11:29)—meaning both the bread/cup and the unified community itself.
He stressed the need to remember Christ's sacrifice and practice self-examination before taking part (1 Cor 11:23-26).
Paul insisted that the meal must reflect the love and equality of the community. If they must eat to satisfy hunger, they should do it at home (1 Cor 11:34).
Speaking in Tongues (Glossolalia) and Orderly Worship (1 Corinthians 14:26-33a, 39-40)
The Corinthians prized the gift of speaking in tongues (glossolalia) because it felt ecstatic and spiritual, but it often led to chaos and confusion for visitors.
Paul's Teaching on Order:
Paul confirms that tongues is a legitimate gift, but he insists that prophecy (speaking intelligibly to build up the church) is superior to uninterpreted tongues (1 Cor 14:39).
Clarity over Clamor: If someone speaks in tongues, there must be an interpreter so the whole assembly benefits (1 Cor 14:27).
The overall rule is simple: "All things should be done decently and in order" (1 Cor 14:40). God is not a God of disorder (1 Cor 14:33a).
Women at Worship (1 Corinthians 11:2-16; 14:33b-35)
Paul addresses two key issues concerning women's roles in public worship:
Head Coverings (1 Cor 11:2-16): Paul discusses the practice of women covering their heads while praying or prophesying. This passage is highly debated by scholars, often interpreted contextually (reflecting Corinthian social customs regarding modesty and honor) rather than as a universal theological law. However, Paul clearly aims for order and respect during public prayer.
Silence in the Church (1 Cor 14:33b-35): Paul instructs women to be silent and ask their husbands at home. This is often linked by scholars to the broader theme of order in Chapter 14. This injunction may be addressing a specific instance of disruption (perhaps uneducated women asking distracting questions) rather than prohibiting all forms of women's ministry (since Chapter 11 allows them to pray and prophesy, albeit with certain stipulations).
Key Takeaway 2.2.3: Worship must always be done in a way that builds up the entire community (edification) and maintains public order. Chaos is not spiritual.
Evaluating Paul's Responses (Crucial for AO2 Analysis)
When studying 1 Corinthians, the examination requires you to consider three analytical points:
1. Understanding the Pagan Past of Corinth
Paul's teachings were heavily influenced by the background of his converts:
Sexual Immorality: Corinth was notorious for its hedonistic culture (the verb "to corinthianize" meant to engage in sexual debauchery). This is why Paul is so strict in his advice on marriage and purity.
Idolatry: The city was full of temples and public sacrifices, making food consumption a major daily ethical dilemma. Paul had to provide a mechanism (the principle of love/conscience) for transitioning out of pagan social norms.
Elitism and Pride: The wealth and intellectual pride of Corinthian society manifested as factions and the misuse of showier spiritual gifts (like tongues). Paul countered this pride with the theology of the weak and suffering Christ, and the primacy of humble love (agape).
2. Key Beliefs Forming Paul's Teaching Basis
Paul was not just giving random advice; his ethical instruction was rooted in core beliefs:
The Lordship of Christ: Christ is the only basis for faith, which defeats factions.
The Body of Christ: The church is a unified organism where diversity exists only for the purpose of mutual support and edification.
Love (Agape): This is the highest virtue, superseding all knowledge or spiritual power, and must be the guiding principle in ethical decisions (like food offered to idols).
The Imminent Parousia: The belief that Christ was soon to return shaped Paul’s conservative advice regarding worldly ties (marriage, employment).
3. Situational vs. Universal Applicability
This is a major discussion point for the exam regarding marriage and women at worship. You must discuss sensitively whether Paul’s advice applies only to 1st-century Corinth or to all Christians:
Arguments for Situational (Corinth-Specific) Response:
Marriage and Divorce (Chapter 7): The advice to remain unmarried is linked explicitly to the "impending distress" (the parousia). If the parousia is no longer viewed as imminent, the urgency of the advice changes.
Women’s Roles (1 Cor 11 & 14): Paul’s instructions regarding head coverings were related to Greco-Roman customs of modesty and honor, or to prevent cultural disruptions in Corinthian society, suggesting they are not universal commands. Likewise, the instruction for silence (14:34) may have been aimed at controlling specific disruptive behaviour common in that specific assembly.
Arguments for Universal (Applicable to All) Teaching:
Theological Foundations: Paul roots his teaching on unity (Body of Christ, 1 Cor 12) and love (agape, 1 Cor 13) in permanent theological truth, making these principles universally binding.
Lord's Supper: The principles Paul established regarding equality and remembrance (1 Cor 11) have been maintained universally throughout Christian history.
Principle of Order: The command that "all things should be done decently and in order" (1 Cor 14:40) is a timeless principle applicable to all church governance.
Encouraging Phrase: Don't worry if these texts seem tricky at first! By analyzing the historical problems Paul faced, you can see he wasn't writing abstract theology, but solving real human conflict—that’s what makes 1 Corinthians so powerful and relevant!
AS & A Level Biblical Studies (9484) – Paper 2: The Development of Christianity2.3 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.