It was not Stoic cosmopolitanism. The Christian was not "the citizen of the world" nor "the Friend of Man"; he was a plain person who gave himself up for other people, cared for the sick and the worthless, had a word of friendship and hope for the sinful and despised, would not go and see men killed in the amphitheatre, and--most curious of all--was careful to have indigent brothers taught trades by which they could help themselves. A lazy Christian was no Christian, he was a "trader in Christ."[64] If the Christians' citizenship was in heaven, he had a social message for this world in the meantime. [Sidenote: Woman] Every great religious movement coincides with a new discovery of truth of some kind, and such discoveries induce a new temper. Men inquire more freely and speak more freely the truth they feel. Mistakes are made and a movement begins {163} for "quenching the spirit." But the gains that have been made by the liberated spirits are not lost. Thus the early Christian rose quickly to a sense of the value of woman. Dr Verrall pronounces that "the radical disease, of which, more than of anything else, ancient civilization perished "was" an imperfect ideal of woman."[65] In the early church woman did a good many things, which in later days the authorities preferred not to mention. Thekla's name is prominent in early story, and the prophetesses of Phrygia, Prisca and Maximilla, have a place in Church History. They were not popular; but the church was committed to the Gospel of Luke and the ministry of women to the Lord. And whatever the Christian priesthood did or said, Jesus and his followers had set woman on a level with man. "There is neither male nor female." The same freedom of spirit is attested by the way in which pagan prophets and their dupes classed Christians with Epicureans[66]--they saw and understood too much. The Christians were the only people (apart from the Jews) who openly denounced the folly of worshipping and deifying Emperors. Even Ignatius, who is most famous for his belief in authority, breaks into independence when men try to make the Gospel dependent on the Old Testament--"for me the documents (_ta archeia_) are Jesus Christ; my unassailable documents are his cross, and his death and resurrection, and the faith that is through him; in which things I hope with your prayers to be saved."[67] "Where the spirit of the Lord is, there is liberty," as Paul said.