for the bestowal of Michael. In the first century after Christ the society of the Mediterranean world consisted of five well-defined strata:

1. The aristocracy. The upper classes with money and official power, the privileged and ruling groups.

2. The business groups. The merchant princes and the bankers, the traders—the big importers and exporters—the international merchants.

3. The small middle class. Although this group was indeed small, it was very influential and provided the moral backbone of the early Christian church, which encouraged these groups to continue in their various crafts and trades. Among the Jews many of the Pharisees belonged to this class of tradesmen.

4. The free proletariat. This group had little or no social standing. Though proud of their freedom, they were placed at great disadvantage because they were forced to compete with slave labor. The upper classes regarded them disdainfully, allowing that they were useless except for “breeding purposes.”

5. The slaves. Half the population of the Roman state were slaves; many were superior individuals and quickly made their way up among the free proletariat and even among the tradesmen. The majority were either mediocre or very inferior.

Slavery, even of superior peoples, was a feature of Roman military conquest. The power of the master over his slave was unqualified. The early Christian church was largely composed of the lower classes and these slaves.

Superior slaves often received wages and by saving their earnings were able to purchase their freedom. Many such emancipated slaves rose to high positions in state, church, and the business world. And it was just such possibilities that made the early Christian church so tolerant of this modified form of slavery.

There was no widespread social problem in the Roman Empire in the first century after Christ. The major portion of the populace regarded themselves as belonging in that group into which they chanced to be born. There was always the open door through which talented and able individuals could ascend from the lower to the higher strata of Roman society, but the people were generally content with their social rank. They were not class conscious, neither did they look upon these class distinctions as being unjust or wrong. Christianity was in no sense an economic movement having for its purpose the amelioration of the miseries of the depressed classes.

Although woman enjoyed more freedom throughout the Roman Empire than in her restricted position in Palestine, the family devotion and natural affection of the Jews far transcended that of the gentile world.

The gentiles were, from a moral standpoint, somewhat inferior to the Jews, but there was present in the hearts of the nobler gentiles abundant soil of natural goodness and potential human affection in which it was possible for the seed of Christianity to sprout and bring forth an abundant harvest of moral character and spiritual achievement. The gentile world was then dominated by four great philosophies, all more or less derived from the earlier Platonism of the Greeks. These schools of philosophy were:

1. The Epicurean. This school of thought was dedicated to the pursuit of happiness. The better Epicureans were not given to sensual excesses. At least