Mike Johnston
4/27/98

The question of what one would do in the face of persecution is something that is entirely foreign to American Christians in the 20th century. Nonetheless, we must examine this issue, for it is clear that it was an integral part of our Christian heritage in its formative years. John wrote that he "found [himself] on the island called Patmos because [he] proclaimed God's word and gave testimony to Jesus" (Rev 1:9). Thecla described several means of her torture, a torture for no crime other than believing in Christ. Therefore, it is obvious that persecution is a serious issue of Christian history. So we must examine thc question, "What would you do, in light of Pauline theology, in the face of persecution?"

Knowing what I do about Pauline theology, I have to say that I would choose to follow both 2 Thessalonians and the Apocalypse of John. I think that there is a common thread that runs among both of those works that is definitely in line with Pauline teaching, and as a hypothetical Christian follower of Paul, I would choose to follow the way of those works. To begin with, then, we need to examine exactly what Paul believed in regarding the way to face persecution.

In 1 Thessalonians, Paul writes "Indeed, we tell you this, on the word of the Lord, that we who are alive, who are left until the coming of the Lord, will surely not precede those who have fallen asleep" (1 Thess. 4:15). With this as a backdrop, Paul explains how the Thessalonians are to live a moral life, with mutual love, waiting for the parousia.

He wants the Christian life to be centered around waiting for the parousia. Paul repeats this again in Romans. Although it was written approximately 9 years after 1 Thessalonians, it appears that Paul still believed in an imminent parousia. Rom. 12:1-13:10 is a very specific paraenesis regarding how a Christian ought to live. He says that one should "not conform yourself to this age but be transformed by the renewal of your mind, that you may discern what is the will of God, what is good and pleasing and perfect" (12:2). Later, he says "Let every person be subordinate to the higher authorities, for there is no authority except from God, and those that exist have been established by God" (13:1). The idea here is that we should live in mutual love and as good citizens. But Paul had a very specific reason for saying what he did here. In 13:11-14, Paul describes why a Christian ought to live in this manner -the imminent parousia. The Pact that the reminder of the parousia immediately follows those ethical exhortations indicates that this was a proof, or justification for why Christians must live in that manner. He writes, "And do this because you know the time; it is the hour now for you to awake from sleep. For our salvation is nearer now than when we first believed..." (13:11). Christians are reminded to live in an ethical manner. The reason for this seems to be somewhat pragmatic. Paul is saying that we should calm our passions and live a devout life focused on nothing but the parousia of Christ. It seems to be a total focus on our salvation at Jesus' second coming.

It is this notion which the author of 2 Thessalonians picks up. It appears that the Thessalonians had been, in the opinion of the author, misguided as to the meaning of the parousia. The author warns them not "to be alarmed either by a 'spirit,' or by an oral statement, or by a letter allegedly from us to the effect that the day of the Lord is at hand" (2:2). He reminds the Thessalonian church that the day of the Lord will not come until the "Lawless One" has been revealed. For in Christ's coming, he will destroy the lawless one, but only after the the lawless one had been revealed (2:8). He then warns them to hold fast to what they have been taught (2:15) Therefore, it seems that this letter, like the theology of Paul we saw in Rom. 12-13 and I Thessalonians, requires people to continue waiting in patience for the imminent parousia.

The Apocalypse of John has this similar theme. He says, "the appointed time is near" (Rev 1:3). He also writes, "Behold, he is coming amid the clouds..." (Rev 1:7). Paul similarly said, "For the Lord himself, with a word of command, with the voice of an archangel and with the trumpet of God, will come down from heaven..." (1 Thess. 4:16). Therefore, they both has a sense of Jesus coming in power and glory. As John goes through his vision, he ultimately comes to Jesus' victory at the eschaton. Through all of the gory images, the final image is of salvation, for he concludes his book (and unknowingly the entire Christian message of the whole Bible) with "The one who gives this testimony says, 'Yes, I am coming soon.' Amen! Come, Lord Jesus! The grace of the Lord Jesus be with all" (Rev 22:20f). This entire book is summed up in those lines, "Come, Lord Jesus." The implication here seems to be the same as in 2 Thessalonians and as in Pauline theology. In Chapter 17, Babylon the Great is destroyed. This is a message of hope, a message that God is ultimately stronger than the powers of imperial Rome. The message then becomes similar to that of Paul and the author of 2 Thessalonians. The parousia is the central aspect of our lives. Waiting for Christ's coming should direct our behavior. Though John doesn't specifically say it (after all he is relaying visions, not preaching) it is an obvious implication, and an implication that, for this question, places him in the Pauline school.

So, Paul's view seems to be that we should be indifferent to persecution. I know that this idea sounds ridiculous, but when examined it becomes a middle ground. For Paul (and the author of 2 Thessalonians and John) persecution is not a good thing in and of itself. It is not something to seek out as a way of serving God. But all three carry a message of hope to someone facing persecution: Jesus Christ will have the ultimate victory!

It is here that The Acts of Paul and Thecla varies. In this work, persecution is seen as a good in and of itself. Thecla believes that she is glorifying God by being burned at the stake and being thrown into the pit with the beasts. Paul tells Thecla to "wait with patience, and thou shalt receive the water." Here, Thecla obediently receives her persecution, and actually overcomes the persecution by some divine intervention, some miracle. The parousia is mentioned, for it quotes Paul as saying "for the word of the Father shall become to them a work of salvation against the day of His Son..." Yet the main focus of Paul's theology here is upon his own version of the Beatitudes, and thus it is out of some love for God that Thecla is driven to act, and thus to face persecution. The parousia takes on a secondary role.

So, as a follower of Paul around the turn of the first century, as one facing a situation of persecution by the Romans, I would follow the way of John and of the author of 2 Thessalonians. I believe that is what Paul would have instructed, and that is what Jesus would have wanted. This would mean living your life as a dedicated Christian, worshipping in the synagogue or house churches, living a life that builds up community and exhibits mutual love, and keeping your eyes constantly on the coming of Jesus Christ. This does not mean that I would be called to seek out persecution, for that can only damage the community. But at the same time I would be willing to accept any persecution out of my hope in the promises that are the backdrop of the parousia--Jesus will have the final word! Therefore, I would reject the Acts of Paul and Thecla and follow what I find in 2 Thessalonians and the Apocalypse of John.