From the very first days, it is certain that the assemblies or congregations of the Christians were made up of all classes and orders of the people. The lower classes, including slaves, freedmen, artisans, small traders, no doubt were in the majority; but from the beginning, persons of position, culture, and even of rank were certainly reckoned among them.
In the days of the apostles we hear of many such. Among the earliest believers were reckoned a Nicodemus, a Joseph of Arimathea, a Barnabas, a Sergius Paulus. In Acts vi. 7 mention is made of a great company of the priests obedient to the faith. Chapter x. tells us of the centurion who sent for S. Peter. Paul himself and Stephen were men of high culture. Priscilla the wife of Aquila and the Phoebe of Rom. xvi. 1 were evidently persons of considerable means. Others might be named in these categories. S. James (ii. 14) in his picture of one of these meetings alludes to the presence of the rich among the worshippers. Tacitus speaks of a lady of distinguished birth (insignis femina) who evidently belonged to the Christian ranks; and very shortly after, some near connexions of the imperial house of Domitian were persecuted for their faith.
Pliny, when he wrote to Trajan, tells him how many of all ranks in the province of Bithynia had joined the Christian sect.
Ignatius in the early years of the second century, writing to the Roman Church, gives utterance to his fear lest influential members of the Church should intercede for him, and so hinder his being exposed to the beasts in the amphitheatre games.
Roman Christians of wealth and position are clearly alluded to by Hermas in the Shepherd (Comm. x. 1), and he assumes the presence of such in the Roman congregation (Simil. i. etc.)
In the famous dialogue of Minucius Felix, circa A.D. 160, the speakers belong to the higher ranks; these under thinly disguised names were probably actual personages well known in their day. The scene and story of the writing, the class of argument brought forward, all evidently issued from and were addressed to a highly cultured circle.
In the writings of Justin Martyr, dating from about the middle of the second century, are various references to the presence of wealthy and cultured persons in the Christian congregation of Rome.
Clement of Alexandria and Tertullian, whose pictures of Christian life belong to the latter years of the second century, bear ample testimony to the same fact. Clement even wrote a special treatise entitled, What rich man can be saved? in which he refers not to pagans whose conversion to Christianity was to be aimed at, but to those who were Christians and at the same time wealthy.[58]
Tertullian again and again refers to the presence of the rich and the noble in the Christian Churches, in such passages where he speaks of thousands of every age and rank among the brethren—of officials of the Empire, of officers of the imperial household, of lawyers, and even of men of senatorial rank. In his passionate appeals, too, he singles out fashionable ladies, and dwells on their costly dress and jewels.