First Century Culture - Part 2

First Century Culture (Part 2) - Patronage

Do you enjoy being patronized? Well, who does? But to a first century Roman it was actually one of their main aims in life! 'Patronizing' had nothing to do with looking down on people. Two maxims really express it: 'you scratch my back ... and I'll scratch yours' and 'there's no such thing as a free lunch'! Patronage helps us understand and interpret relationships in the early church and challenges us to review the priority and basis of our own relationships.

A 'client' identified an influential 'patron' who would protect him financially, socially and legally through the patron's networking and own resources (e.g. providing loans, legal advice or a 'letter of commendation'). In return, the client publicly showed respect and gratitude to the patron and supported the patron's political, economic and social activities (e.g. enthusiastically supporting a speech). Often, the client would be 'paid' for simply being an idle part of an entourage. It created a complex social pyramid in which relationships were politicized and often temporary, fragile, exploitative and completely self-serving.

Perhaps some of those in the Church of God in Corinth found themselves in such a relationship: ‘You even put up with anyone who enslaves you or exploits you or takes advantage of you or pushes himself forward or slaps you in the face’ (2 Cor. 11:20). Certainly the Church was riven by factions which may have been fostered by this culture.

Paul was careful not to appear as this type of patron or client to the saints: ‘What I want is not your possessions but you ... So I will very gladly spend for you everything I have and expend myself as well ... Did I exploit you through any of the men I sent you?’ (2 Cor. 12:14-17; see also 2 Cor. 4:5)

He refused to accept gifts from the Church of God in Corinth (1 Cor. 9:12; 2 Cor. 11:9), probably to avoid being indebted to certain factions, and even avoided baptizing when he could lest he accidentally create his own 'entourage' (1 Cor. 1:14-17). He emphasized his self-sufficiency through tent-making (e.g. 1 Thes. 2:9).

Paul's writings seek to combat the prevalent, "What's in it for me?" mentality and the lazy lifestyle that patronage could cause:

‘Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interests of others’ (Phil. 2:3-4)

‘Our people must learn to devote themselves to doing what is good, in order that they may provide for daily necessities and not live unproductive lives’ (Titus 3:14)

Paul also encouraged sole reliance on the great Patron: ‘Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment’ (1 Tim. 6:17-18).

Paul, and also Peter, expressed in very different ways the impartial relationship that should exist between members of a church of God (as brothers and sisters, living stones in God's house or as parts of Christ's body) and stressed their priority: ‘let us do good to all people, and especially to those who are of the household of the faith’ (Gal. 6:10 NASB).

Positive patrons in the early church – Gaius (Rom. 16:23), Phoebe (Rom. 16:1-2), Philemon (Phile. v.1,2) and others – used their resources to show hospitality to 'clients' like Paul, his co-workers, or the Church generally. The key is that it was offered on a 'no strings attached' basis with no thought of recompense.

Each church today needs selfless patrons to provide hospitality, spiritual guidance and practical help. In fact, we all need to be ready to 'patronize' when the Lord directs us; but equally ready to be open to being a client at times, too. Our pride or lack of trust can often tell us to 'go it alone' and ignore the available resources.

The basis of church relationships should be that they are with 'a brother (or sister) for whom Christ died', and not because of what they can do for us, what circles they move in or what ancestry they might have – ‘for you are all one in Christ Jesus’ (Gal. 3:28).