The New Testament story unfolds against the cultural backdrop of the first-century Greco-Roman world. The Roman Empire was experiencing the Pax Romana (Roman Peace) inaugurated by its emperors, beginning with Augustus in 27 B.C., and enforced by the iron boots of its legions. Though Rome had a history of democracy as a Republic, the Empire and its emperors were not so disposed.
They were autocrats ascending to power through dynastic succession and/or military coups. They increasingly identified themselves with deities and demanded comparable treatment. In this political context, Roman constituents, particularly from the conquered provinces, had no voice.
Laughably, disputes over hanging chads, ballot counting discrepancies, international election interferences, or polling booth disruptions were unimaginable. There was no need for political parties, platforms, or debates. A sword and a political purge effectively established power—but typically not for long. In Rome, the lust for power was a metastasizing cancer. But as Lord Acton stated so insightfully 140 years ago, “Power tends to corrupt, and absolute power corrupts absolutely.” And such was Rome.
Jesus grew up in the backwaters of the Roman province of Judaea. Quaint Nazareth was his home. Jesus’ family was part of the peasant society, making up 90% of the Roman world’s population. Life at a subsistence level, precipitated by times of forced labor and higher taxes, was the norm. Most people lived “hand-to-mouth.” Upward mobility was a cruel myth.
The reality of a rigged society crushed any hope for a better future. Presumably, this would have been true for all of Jesus’ disciples except for Matthew, the tax collector. The Apostle Paul, too, enjoyed a more elevated status as a Roman citizen and member of the Jewish religious elite. However, upon his conversion, the economic privilege and social status of his religious association were lost, leaving him with the rank and file of the other 90%.
What’s the point? The stories of Jesus and His mission, and those of Paul, God’s servant called to spread the gospel and establish churches throughout Gentile peoples of the Roman Empire, exhibit an unprecedented spiritual and moral transformation of culture that defies ordinary or even extraordinary explanation. From Emperor Nero (54 A.D.) to the last persecuting emperor, Diocletian (305 A.D.), Christianity grew 400-500% every 50 years, multiplying from c. 10,000 people in 50 A.D. to an estimated 34,000,000 in 350 A.D.
Let’s take this in. Christianity began as an insignificant minority movement of just .01% of the Roman empire in 100 A.D. but grew to 56% by the time it was legalized in 313 A.D. This happened, mind you, despite, or perhaps even because of, ongoing persecution. From Nero, who blamed the Christians for the fire of Rome (64 A.D.), to Diocletian, who began the last great empire-wide persecution of Christianity (284 A.D.), the powers of Rome sought to extinguish the church. The sands of the Coliseum drank the blood of Christian martyrs. The words of Tertullian, an early Christian apologist, offer perspective: “The blood of the martyrs is the seed of the church.”
Here’s the rest of the story. In 313 A.D., Emperor Constantine I issued the Edict of Milan, officially ending the persecution of Christians and ensuring religious tolerance throughout the empire. It had become evident to him that the Cross of Jesus was conquering its adversaries. Christianity’s final triumph came in 380 A.D., when Emperor Theodosius I issued the Edict of Thessalonica, declaring that all subjects of the empire should embrace Christianity as the Roman Empire’s official religion.
How can we account for this? This is a pertinent question as the West spirals downward into spiritual deadness and moral decay. The Early Church transformed its world without any of the modern political accouterments American Christians today employ. No elections, no ballots, no ballot initiatives, no advertisements, no political rallies, no lobbying, no House or Senate majorities, and no Supreme Court to uphold Christian values.
Could it be that the impact of the Early Church on culture and the conversion of millions is as basic as an unwavering commitment to Christ’s Lordship to the degree that followers embraced the Great Commission and Great Commandment—devoting their lives to disciple-making by sharing and living out the Gospel in a compelling and gracious way? Why not? The evidence points in this direction. Might the Early Church instruct us on how to engage a secular and pagan culture?
Lest anyone infer that I’m suggesting that Christians jettison voting, they would be mistaken. We live in a Democracy where, theoretically, the government is “of the people, by the people, and for the people. . . .”
It is a Christian’s privilege and responsibility to vote their conscience as guided by the Spirit and the Word. In a Democracy, change, both good and bad, is impacted by the political process. Surely, we should want Biblical values and Christian virtues to govern the land; everyone benefits when God’s will and ways are implemented, regardless of religious or political stance. So, get out and vote!
Nevertheless, a warning is prudent. The soul of America will not be transformed through the ballot box—and it is the soul of Americans that needs repentance and revival. America needs Jesus–desperately! Making Him known is every Christian’s greater privilege and responsibility.
