PERSECUTION OF EARLY CHRISTIANS BY THE ROMANS
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Main articles: Persecution of Christians
In its first three centuries, the Christian church endured regular (though not constant) persecution at the hands of Roman authorities. This experience, and its resulting martyrs and apologists, would have significant historical and theological consequences for the developing faith.[1]
Among other things, persecution sparked the cult of the saints, facilitated the rapid growth and spread of Christianity, prompted defenses and explanations of Christianity (the "apologies") and, in its aftermath, raised fundamental questions about the nature of the church.
The total number of Christians martyred in the early church is unknown. Although some early writers speak of "great multitudes," modern scholars tend to believe the actual number is not so great as is sometimes imagined. Out of the 54 emperors who ruled between 30 and 311 AD, only about a dozen went out of their way to persecute Christians.[2] Between the first persecution under Nero in 64 to the Edict of Milan in 313, Christians experienced 129 years of persecution and 120 years of toleration and peace.[3]
The number of martyrs seems to have been exaggerated later because, for most of them, there is no evidence even in the form of contemporary popular tradition. Persecution is part of the Christian legend. Origen, in the mid-3rd century AD, said that the Christian martyrs were “few†and “easily numberedâ€. Traditions that arose hundreds or even a thousand years later can only be attributed to the ingenuity of the bishops in creating places of pilgrimage.
According to H. B. Workman, the average Christian was not much affected by the persecutions. It was Christian “extremists†that attracted the attention of angry Pagans. “Earthly institutions should not be judged by their averages, but by the ideals of their leadersâ€, Workman adds. Persecution of Christians only became significant, curiously enough, in the 3rd and 4th centuries, on the eve of the Christian triumph.[4]
The Roman persecutions were generally sporadic, localized, and dependent on the political climate and disposition of each emperor. Moreover, imperial decrees against Christians were often directed against church property, the Scriptures, or clergy only. It has been estimated that more Christians have been martyred in the last 50 years than in the church's first 300 years.[5]
The Roman Empire was generally quite tolerant in its treatment of other religions. The imperial policy was generally one of incorporation - the local gods of a newly conquered area were simply added to the Roman pantheon and often given Roman names. Even the Jews, with their one god, were generally tolerated.
In order to understand the Roman distrust of Christianity, one must understand the Roman view of religion. For the Romans, religion was first and foremost a social activity that promoted unity and loyalty to the state - a religious attitude the Romans called pietas, or piety. Cicero wrote that if piety in the Roman sense were to disappear, social unity and justice would perish along with it.[6]
The early Roman writers viewed Christianity not as another kind of pietas, piety, but as a superstitio, "superstition." Pliny, a Roman governor writing circa 110 AD, called Christianity a "superstition taken to extravagant lengths." Similarly, the Roman historian Tacitus called it "a deadly superstition," and the historian Suetonius called Christians "a class of persons given to a new and mischievous superstition." In this context, the word "superstition" has a slightly different connotation than it has today: for the Romans, it designated something foreign and different - in a negative sense. Religious beliefs were valid only insofar as it could be shown to be old and in line with ancient customs; new and innovative teachings were regarded with distrust.
The Roman distaste for Christianity, then, arose in large part from its sense that it was bad for society. In the 3rd century, the Neoplatonist philosopher Porphyry wrote:
As Porphyry's argument indicates, hatred of Christians also arose from the belief that proper "piety" to the Roman gods helped to sustain the well-being of the cities and their people. Though much of the Roman religion was utilitarian, it was also heavily motivated by the pagan sense that bad things will happen if the gods are not respected and worshiped properly. "Many pagans held that the neglect of the old gods who had made Rome strong was responsible for the disasters which were overtaking the Mediterranean world." {11} This perspective would surface again in the 5th century, when the destruction of Rome caused many to worry that the gods were angry at the Empire's new allegiance to Christianity. Saint Augustine's opus ''The City of God'' argued against this view.
On a more social, practical level, Christians were distrusted in part because of the secret and misunderstood nature of their worship. Words like "love feast" and talk of "eating Christ's flesh" sounded understandably suspicious to the pagans, and Christians were suspected of cannibalism, incest, orgies, and all sorts of immorality.
Some early Christians sought out and welcomed martyrdom. Roman authorities tried hard to avoid Christians because they "goaded, chided, belittled and insulted the crowds until they demanded their death." One man shouted to the Roman officials: "I want to die! I am a Christian," leading the officials to respond: "If they wanted to kill themselves, there are plenty of cliffs they could jump off." Such seeking after death is found in Tertullian's ''Scorpiace'' but was certainly not the only view of martyrdom in the Christian church. Both Polycarp and Cyprian, bishops in Smyrna and Carthage respectively, attempted to avoid martyrdom.
The conditions under which martyrdom was an acceptable fate or under which it was suicidally embraced occupied writers of the early Christian Church. Broadly speaking, martyrs were considered uniquely exemplary of the Christian faith, and few early saints were not also martyrs. However, suicide is traditionally condemned in the Christian church.
It has been customary to count ten major persecutions in the early church. These ten persecutions are:
#Persecution under Nero (c. 64-68)
#Persecution under Domitian (r. 81-96)
#Persecution under Trajan (112-117)
#Persecution under Marcus Aurelius (r. 161-180)
#Persecution under Septimus Severus (202-210)
#Persecution under Maximinus the Thracian (235-38)
#Persecution under Decius (250-251)
#Persecution under Valerian (257-59)
#Persecution under Aurelian (r. 270–275)
#Severe persecution under Diocletian and Galerius (303-324)
By the mid-2nd century, mobs could be found willing to throw stones at Christians, and they might be mobilized by rival sects. The Persecution in Lyon was preceded by mob violence, including assaults, robberies and stonings (Eusebius, ''Ecclesiastical History'' 5.1.7). Lucian tells of an elaborate and successful hoax perpetrated by a "prophet" of Asclepius, using a tame snake, in Pontus and Paphlygonia. When rumor seemed about to expose his fraud, the witty essayist reports in his scathing essay
:''he issued a promulgation designed to scare them, saying that Pontus was full of atheists and Christians who had the hardihood to utter the vilest abuse of him; these he bade them drive away with stones if they wanted to have the god gracious.''
Further state persecutions were desultory until the 3rd century, though Tertullian's ''Apologeticus'' of 197 was ostensibly written in defense of persecuted Christians and addressed to Roman governors.[7] The "edict of Septimius Severus" familiar in Christian history is doubted by some secular historians to have existed outside Christian martyrology. The US Library of Congress reports the edict of 202 as "dissolving the influential Christian School of Alexandria and forbidding future conversions to Christianity."[8] After annexations in Parthia, Severus's son Bassianus (Caracalla) was accorded a triumph "over the Jews",[9] and when the emperor visited Alexandria in 202 he issued an edict forbidding Jewish proselytising and conversions to Judaism, which has been interpreted as having applied to Christians as well. The ''Catholic Encyclopedia'' states that the edict "forbade conversion to Christianity under the severest penalties," immediately adding that "Nothing is known as to the execution of the edict in Rome itself nor of the martyrs of the Roman Church in this era."[10]
The first documentable Empire-wide persecution took place under Maximin, though only the clergy were sought out.
Christian sources aver that a decree was issued requiring public sacrifice, a formality equivalent to a testimonial of allegiance to the Emperor and the established order. Decius authorized roving commissions visiting the cities and villages to supervise the execution of the sacrifices and to deliver written certificates to all citizens who performed them. Christians were often given opportunities to avoid further punishment by publicly offering sacrifices or burning incense to Roman gods, and were accused by the Romans of impiety when they refused. Refusal was punished by arrest, imprisonment, torture, and executions. Christians fled to safe havens in the countryside and some purchased their certificates, called ''libelli.'' Several councils held at Carthage debated the extent to which the community should accept these lapsed Christians.
Edward Gibbon, in ''The History of the Decline and Fall of the Roman Empire'', estimates that "the whole might consequently amount to about fifteen hundred ... an annual consumption of 150 martyrs." The Western provinces were little affected, and even in the East where Christianity was recognized as a growing threat, the persecutions were light and sporadic.
The persecutions culminated with Diocletian and Galerius at the end of the third and beginning of the 4th century. Their persecution, considered the largest, was to be the last, as Constantine I soon came into power and in 313 legalized Christianity. It was not until Theodosius I in the latter 4th century that Christianity would become the official religion of the Empire.
According to the New Testament, Jesus' crucifixion was authorized by Roman authorities at the insistence of leading Jews from the Sanhedrin.[11]
The New Testament also records that Paul was imprisoned on several occasions by the Roman authorities. Once he was stoned and left for dead. Eventually he was taken as a prisoner to Rome. The New Testament account does not say what then became of Paul, but Christian tradition reports that he was executed in Rome by being beheaded.
The first documented case of imperially-supervised persecution of the Christians in the Roman Empire begins with Nero (37-68). In 64 A.D., a great fire broke out in Rome, destroying portions of the city and economically devastating the Roman population. Nero, whose sanity had long been in question, was widely suspected of having intentionally set the fire himself. In his ''Annals'', Tacitus states that "''to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace''" (Tacit. ''Annals'' XV, see Tacitus on Jesus). By implicating the Christians for this massive act of arson, Nero successfully capitalized on the already-existing public suspicion of this religious sect and, it could be argued, exacerbated the hostilities held toward them throughout the Roman Empire. Forms of execution used by the Romans included burning in the ''tunica molesta'',[12] systematic murder, crucifixion, and the feeding of Christians to lions and other wild beasts. Tacitus' Annals XV.44 record: "...''a vast multitude, were convicted, not so much of the crime of incendiarism as of hatred of the human race. And in their deaths they were made the subjects of sport; for they were wrapped in the hides of wild beasts and torn to pieces by dogs, or nailed to crosses, or set on fire, and when day declined, were burned to serve for nocturnal lights''."
According to many historians, Jews and Christians were heavily persecuted toward the end of Domitian's reign.[13] The Book of Revelation is thought by many scholars to have been written during Domitian's reign as a reaction to persecution.Brown, Raymond E. ''An Introduction to the New Testament'', pp. 805-809. ISBN 0-385-24767-2.[14] Other historians, however, have maintained that there was little or no persecution of Christians during Domitian's time.[15][16][17] There is no historical consensus on the matter.
Between 109 and 111 AD, Pliny the Younger was sent by the emperor Trajan (r. 98-117) to the province of Bithynia as governor. During his tenure of office, Pliny encountered Christians, and he wrote to the emperor about them. The governor indicated that he had ordered the execution of several Christians, "for I held no question that whatever it was they admitted, in any case obstinancy and unbending perversity deserve to be punished." However, he was unsure what to do about those who said they were no longer Christians, and asked Trajan his advice.[18] The emperor responded that Christians should not be sought out, anonymous tips should be rejected as "unworthy of our times," and if they recanted and "worshipped our gods," they were to be freed. Those who persisted, however, should be punished.[19]
Belonging to the later Stoical school, which believed in an immediate absorption after death into the Divine essence, Marcus Aurelius considered the Christian doctrine of the immortality of the soul, with its moral consequences, as vicious and dangerous to the welfare of the state. A law was passed under his reign, punishing every one with exile who should endeavor to influence people's mind by fear of the Divinity, and this law was, no doubt, aimed at the Christians. At all events his reign was a stormy time for the church, although the persecutions cannot be directly traced to him. The law of Trajan was sufficient to justify the severest measures against the followers of the "forbidden" religion.
It was during the reign of Marcus Aurelius that Polycarp, bishop of Smyrna, was martyred. Later, there is record of "new decrees" making it easier for Christians to be accused and have their property confiscated. In 177, 48 Christians were martyred in the amphitheater in Lyon.
Another emperor under whom Christians suffered terribly was Septimius Severus who ruled from 193-211. Writing during his reign, Clement of Alexandria said, "Many martyrs are daily burned, confined, or beheaded, before our eyes."
The emperor Severus may not have been personally ill-disposed towards Christians, but the church was gaining power and making many converts and this led to popular anti-Christian feeling and persecution in Carthage, Alexandria, Rome and Corinth between about 202 and 210.
In 202 Septimius enacted a law prohibiting the spread of Christianity and Judaism. This was the first universal decree forbidding conversion to Christianity. Violent persecutions broke out in Egypt and North Africa. Leonides, the father of Origen, a Christian apologist, was beheaded. Origen himself was spared because his mother hid his clothes. A young girl was cruelly tortured, then burned in a kettle of burning pitch with her mother. The famed Perpetua and Felicity were martyred during this time, as were many students of Origen of Alexandria. It is reported that Perpetua, a young noblewoman, and Felicitas, a slave girl, held hands and exchanged a kiss before being thrown to wild animals at a public festival.
Maximinus the Thracian initiated a persecution in 235 in the reign of that was directed chiefly against the heads of the Church. One of its first victims was Pope Pontian, who with Hippolytus was banished to the island of Sardinia.
It was not until Decius during the mid-century that a persecution of Christian laity across the Empire took place. Gregory of Tours glosses the persecutions in his "History of the Franks" written in the decade before 594:
:''"Under the emperor Decius many persecutions arose against the name of Christ, and there was such a slaughter of believers that they could not be numbered. Babillas, bishop of Antioch, with his three little sons, Urban, Prilidan and Epolon, and Xystus, bishop of Rome, Laurentius, an archdeacon, and Hyppolitus, were made perfect by martyrdom because they confessed the name of the Lord. Valentinian and Novatian were then the chief heretics and were active against our faith, the enemy urging them on. At this time seven men were ordained as bishops and sent into the Gauls to preach, as the history of the martyrdom of the holy martyr Saturninus relates. For it says: " In the consulship of Decius and Gratus, as faithful memory recalls, the city of Toulouse received the holy Saturninus as its first and greatest bishop." These bishops were sent: bishop Catianus to Tours; bishop Trophimus to Arles; bishop Paul to Narbonne; bishop Saturninus to Toulouse; bishop Dionisius to Paris; bishop Stremonius to Clermont, bishop Martial to Limoges."''
The career and writings of Cyprian, bishop of Carthage, throw light on the aftermath of the Decian persecutions in the Carthaginian Christian community. (See Cyprian for more details.)
The persecution under Decius was the first universal and organized persecution of Christians, and it would have lasting significance for the Christian church. In January of 250, Decius issued an edict requiring all citizens to sacrifice to the emperor in the presence of a Roman official and obtain a certificate (libellus) proving they had done so.
In general, public opinion condemned the government's violence and admired the martyrs' passive resistance, and the Christian movement was thereby strengthened. The Decian persecution ceased in 251, a few months before Decius' death. The Decian persecution had lasting repercussions for the church. How should those who had bought a certificate or actually sacrificed be treated? It seems that in most churches, those who had lapsed were accepted back into the fold, but some groups refused them admission to the church. This raised important issues about the nature of the church, forgiveness, and the high value of martyrdom. A century and a half later, St. Augustine would battle with an influential group called the Donatists, who broke away from the Catholic Church because the latter embraced the lapsed.
Under Valerian, who took the throne in 253, all Christian clergy were required to sacrifice to the gods. In a 257 edict, the punishment was exile; in 258, the punishment was death. Christian senators, knights and ladies were also required to sacrifice under pain of heavy fines, reduction of rank and, later, death. Finally, all Christians were forbidden to visit their cemeteries. Among those executed under Valerian were St. Cyprian, Bishop of Carthage, and Sixtus II, Bishop of Rome. According to a letter written by Dionysus during this time, "men and women, young and old, maidens and matrons, soldiers and civilians, of every age and race, some by scourging and fire, others by the sword, have conquered in the strife and won their crowns." The persecution ended with the capture of Valerian by Persia. Valerian's son and successor, Gallienus, revoked the edicts of his father.
Aurelian revived the polity of his predecessor Valerian, threatened to rescind the Edict of Gallienus, and commenced a systematic persecution of the followers of Christ. The exact date of the inauguration of this policy is not known. It is summer of 275 and despatched to the governors of the provinces, but Aurelian was slain before he could put it into execution.
Diocletian came to power in 284, and for twenty years upheld edicts of toleration made by a previous emperor. His wife and daughter were Christians, as were most of his court officers and eunuchs.
The reasons for this persecution are unclear, but Diocletian's actions may have been based on the influence of his junior colleague Galarius (a fanatical adherent of Roman religion), Porphyry (an anti-Christian Neoplatonist philosopher), or the usual desire for political unity.
In any case, Diocletian published four edicts of 303-04. The emperor ordered the burning of Christian books and churches, but promised not to spill any blood. In actuality, the Diocletian persecution turned out to be extremely violent. This violence "did not succeed in annihilating Christianity but caused the faith of the martyrs to blaze forth instead."
The emperor ordered the doors of the Christian church at Nicomedia, the capital, to be barred, and then burnt the edifice with 600 Christians within. Many edicts were issued by him against Christians. Churches were demolished, Christian books were seized and burnt, Christians were persecuted, imprisoned, tortured and killed.
According to Schaff, "Christian churches were to be burned, all copies of the Bible were to be burned; all Christians were to be deprived of public office and civil rights; and last, all, without exception, were to sacrifice to the gods upon pain of death."
A fifth edict was issued by co-regent Galerius in 308 ordering that all men, with wives, children, and servants, were to offer sacrifice to the gods, "and that all provisions in the markets should be sprinkled with sacrificial wine." As a result, Christians either had to commit apostasy or starve. Says Schaff: "All the pains, which iron and steel, fire and sword, rack and cross, wild beasts and beastly men could inflict, were employed" against the church. Executioners grew tired with all the work they had to do.
The tide finally turned in the terrible struggle between paganism and Christianity in 311 when Galerius admitted defeat in trying to bring Christians back to the pagan religions. He gave Christians permission to meet as long as they didn’t disturb the order of the state. He even requested that they pray to their God for the welfare of the state.
1. "The tradition of martyrdom has entered deep into the Christian consciousness." Kenneth Scott Latourette, A History of Christianity, Volume I: Beginnings to 1500, rev. ed. (Prince Press, 2000), p. 81.
2. Mark Galli, "The Persecuting Emperors." Christian History, Issue 27 (Vol. XI, No. 3), p. 20.
3. Maurice M. Hassatt, "Martyr." The Catholic Encyclopedia, Vol. IX (Robert Appleton Company, 1910).
4. Persecution in the Early Church, , H. B., Workman, , ,
5. Did You Know?, , Everett, Ferguson, Christian History,
6. Robert L. Wilkin, "The Piety of the Persecutors." Christian History, Issue 27 (Vol. XI, No. 3), p. 18.
7. Tertullian's readership was more likely to have been Christians, whose faith was reinforced by Tertullian's defenses of faith against rationalizations.
8. "Egypt under Rome", on-line
9. ''Historia Augusta'': Life of Septimius Severus
10. ''Catholic Encyclopedia'' "Pope St. Zephyrinus".
11. Mark 15:1-15
12. ''History of the Origins of Christianity. Book IV. The Antichrist.''
13. Smallwood, E.M. ''Classical Philology 51'', 1956.
14. Iranaeus, ''Against Heresies'', c.170 C.E.
15. Merrill, E.T. ''Essays in Early Christian History'' (London:Macmillan, 1924).
16. Willborn, L.L. ''Biblical Research 29'' (1984).
17. Thompson, L.L. ''The Book of Revelation: Apocalypse and Empire'' (New York: Oxford, 1990).
18. Pliny, ''Letters'' 10.96.
19. Trajan in Pliny, ''Letters'' 10.97.
★ W.H.C. Frend, 1965. ''Martyrdom and Persecution in the Early Church''
★ ''This Holy Seed: Faith, Hope and Love in the Early Churches of North Africa'' Robin Daniel, Tamarisk Publications, 1993. ISBN 0-9520435-0-5
★ Christianophobia
★ Religious intolerance
★ Religious persecution
★ Religious pluralism
★ Martyrology
★
★ Graeme Clark, "Christians and the Roman State 193-324"
★ Catholic Encyclopedia: Martyrs
First Christians
In its first three centuries, the Christian church endured regular (though not constant) persecution at the hands of Roman authorities. This experience, and its resulting martyrs and apologists, would have significant historical and theological consequences for the developing faith.[1]
Among other things, persecution sparked the cult of the saints, facilitated the rapid growth and spread of Christianity, prompted defenses and explanations of Christianity (the "apologies") and, in its aftermath, raised fundamental questions about the nature of the church.
Extent of persecutions
The total number of Christians martyred in the early church is unknown. Although some early writers speak of "great multitudes," modern scholars tend to believe the actual number is not so great as is sometimes imagined. Out of the 54 emperors who ruled between 30 and 311 AD, only about a dozen went out of their way to persecute Christians.[2] Between the first persecution under Nero in 64 to the Edict of Milan in 313, Christians experienced 129 years of persecution and 120 years of toleration and peace.[3]
The number of martyrs seems to have been exaggerated later because, for most of them, there is no evidence even in the form of contemporary popular tradition. Persecution is part of the Christian legend. Origen, in the mid-3rd century AD, said that the Christian martyrs were “few†and “easily numberedâ€. Traditions that arose hundreds or even a thousand years later can only be attributed to the ingenuity of the bishops in creating places of pilgrimage.
According to H. B. Workman, the average Christian was not much affected by the persecutions. It was Christian “extremists†that attracted the attention of angry Pagans. “Earthly institutions should not be judged by their averages, but by the ideals of their leadersâ€, Workman adds. Persecution of Christians only became significant, curiously enough, in the 3rd and 4th centuries, on the eve of the Christian triumph.[4]
The Roman persecutions were generally sporadic, localized, and dependent on the political climate and disposition of each emperor. Moreover, imperial decrees against Christians were often directed against church property, the Scriptures, or clergy only. It has been estimated that more Christians have been martyred in the last 50 years than in the church's first 300 years.[5]
Reasons for persecution
The Roman Empire was generally quite tolerant in its treatment of other religions. The imperial policy was generally one of incorporation - the local gods of a newly conquered area were simply added to the Roman pantheon and often given Roman names. Even the Jews, with their one god, were generally tolerated.
In order to understand the Roman distrust of Christianity, one must understand the Roman view of religion. For the Romans, religion was first and foremost a social activity that promoted unity and loyalty to the state - a religious attitude the Romans called pietas, or piety. Cicero wrote that if piety in the Roman sense were to disappear, social unity and justice would perish along with it.[6]
The early Roman writers viewed Christianity not as another kind of pietas, piety, but as a superstitio, "superstition." Pliny, a Roman governor writing circa 110 AD, called Christianity a "superstition taken to extravagant lengths." Similarly, the Roman historian Tacitus called it "a deadly superstition," and the historian Suetonius called Christians "a class of persons given to a new and mischievous superstition." In this context, the word "superstition" has a slightly different connotation than it has today: for the Romans, it designated something foreign and different - in a negative sense. Religious beliefs were valid only insofar as it could be shown to be old and in line with ancient customs; new and innovative teachings were regarded with distrust.
The Roman distaste for Christianity, then, arose in large part from its sense that it was bad for society. In the 3rd century, the Neoplatonist philosopher Porphyry wrote:
How can people not be in every way impious and atheistic who have apostatized from the customs of our ancestors through which every nation and city is sustained? ... What else are they than fighters against God?
As Porphyry's argument indicates, hatred of Christians also arose from the belief that proper "piety" to the Roman gods helped to sustain the well-being of the cities and their people. Though much of the Roman religion was utilitarian, it was also heavily motivated by the pagan sense that bad things will happen if the gods are not respected and worshiped properly. "Many pagans held that the neglect of the old gods who had made Rome strong was responsible for the disasters which were overtaking the Mediterranean world." {11} This perspective would surface again in the 5th century, when the destruction of Rome caused many to worry that the gods were angry at the Empire's new allegiance to Christianity. Saint Augustine's opus ''The City of God'' argued against this view.
On a more social, practical level, Christians were distrusted in part because of the secret and misunderstood nature of their worship. Words like "love feast" and talk of "eating Christ's flesh" sounded understandably suspicious to the pagans, and Christians were suspected of cannibalism, incest, orgies, and all sorts of immorality.
Martyrdom
Some early Christians sought out and welcomed martyrdom. Roman authorities tried hard to avoid Christians because they "goaded, chided, belittled and insulted the crowds until they demanded their death." One man shouted to the Roman officials: "I want to die! I am a Christian," leading the officials to respond: "If they wanted to kill themselves, there are plenty of cliffs they could jump off." Such seeking after death is found in Tertullian's ''Scorpiace'' but was certainly not the only view of martyrdom in the Christian church. Both Polycarp and Cyprian, bishops in Smyrna and Carthage respectively, attempted to avoid martyrdom.
The conditions under which martyrdom was an acceptable fate or under which it was suicidally embraced occupied writers of the early Christian Church. Broadly speaking, martyrs were considered uniquely exemplary of the Christian faith, and few early saints were not also martyrs. However, suicide is traditionally condemned in the Christian church.
History of the persecutions
It has been customary to count ten major persecutions in the early church. These ten persecutions are:
#Persecution under Nero (c. 64-68)
#Persecution under Domitian (r. 81-96)
#Persecution under Trajan (112-117)
#Persecution under Marcus Aurelius (r. 161-180)
#Persecution under Septimus Severus (202-210)
#Persecution under Maximinus the Thracian (235-38)
#Persecution under Decius (250-251)
#Persecution under Valerian (257-59)
#Persecution under Aurelian (r. 270–275)
#Severe persecution under Diocletian and Galerius (303-324)
Overview
By the mid-2nd century, mobs could be found willing to throw stones at Christians, and they might be mobilized by rival sects. The Persecution in Lyon was preceded by mob violence, including assaults, robberies and stonings (Eusebius, ''Ecclesiastical History'' 5.1.7). Lucian tells of an elaborate and successful hoax perpetrated by a "prophet" of Asclepius, using a tame snake, in Pontus and Paphlygonia. When rumor seemed about to expose his fraud, the witty essayist reports in his scathing essay
:''he issued a promulgation designed to scare them, saying that Pontus was full of atheists and Christians who had the hardihood to utter the vilest abuse of him; these he bade them drive away with stones if they wanted to have the god gracious.''
Further state persecutions were desultory until the 3rd century, though Tertullian's ''Apologeticus'' of 197 was ostensibly written in defense of persecuted Christians and addressed to Roman governors.[7] The "edict of Septimius Severus" familiar in Christian history is doubted by some secular historians to have existed outside Christian martyrology. The US Library of Congress reports the edict of 202 as "dissolving the influential Christian School of Alexandria and forbidding future conversions to Christianity."[8] After annexations in Parthia, Severus's son Bassianus (Caracalla) was accorded a triumph "over the Jews",[9] and when the emperor visited Alexandria in 202 he issued an edict forbidding Jewish proselytising and conversions to Judaism, which has been interpreted as having applied to Christians as well. The ''Catholic Encyclopedia'' states that the edict "forbade conversion to Christianity under the severest penalties," immediately adding that "Nothing is known as to the execution of the edict in Rome itself nor of the martyrs of the Roman Church in this era."[10]
The first documentable Empire-wide persecution took place under Maximin, though only the clergy were sought out.
Christian sources aver that a decree was issued requiring public sacrifice, a formality equivalent to a testimonial of allegiance to the Emperor and the established order. Decius authorized roving commissions visiting the cities and villages to supervise the execution of the sacrifices and to deliver written certificates to all citizens who performed them. Christians were often given opportunities to avoid further punishment by publicly offering sacrifices or burning incense to Roman gods, and were accused by the Romans of impiety when they refused. Refusal was punished by arrest, imprisonment, torture, and executions. Christians fled to safe havens in the countryside and some purchased their certificates, called ''libelli.'' Several councils held at Carthage debated the extent to which the community should accept these lapsed Christians.
Edward Gibbon, in ''The History of the Decline and Fall of the Roman Empire'', estimates that "the whole might consequently amount to about fifteen hundred ... an annual consumption of 150 martyrs." The Western provinces were little affected, and even in the East where Christianity was recognized as a growing threat, the persecutions were light and sporadic.
The persecutions culminated with Diocletian and Galerius at the end of the third and beginning of the 4th century. Their persecution, considered the largest, was to be the last, as Constantine I soon came into power and in 313 legalized Christianity. It was not until Theodosius I in the latter 4th century that Christianity would become the official religion of the Empire.
Persecutions narrated in the New Testament
According to the New Testament, Jesus' crucifixion was authorized by Roman authorities at the insistence of leading Jews from the Sanhedrin.[11]
The New Testament also records that Paul was imprisoned on several occasions by the Roman authorities. Once he was stoned and left for dead. Eventually he was taken as a prisoner to Rome. The New Testament account does not say what then became of Paul, but Christian tradition reports that he was executed in Rome by being beheaded.
Persecution under Nero, 64-68 A.D.
The first documented case of imperially-supervised persecution of the Christians in the Roman Empire begins with Nero (37-68). In 64 A.D., a great fire broke out in Rome, destroying portions of the city and economically devastating the Roman population. Nero, whose sanity had long been in question, was widely suspected of having intentionally set the fire himself. In his ''Annals'', Tacitus states that "''to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace''" (Tacit. ''Annals'' XV, see Tacitus on Jesus). By implicating the Christians for this massive act of arson, Nero successfully capitalized on the already-existing public suspicion of this religious sect and, it could be argued, exacerbated the hostilities held toward them throughout the Roman Empire. Forms of execution used by the Romans included burning in the ''tunica molesta'',[12] systematic murder, crucifixion, and the feeding of Christians to lions and other wild beasts. Tacitus' Annals XV.44 record: "...''a vast multitude, were convicted, not so much of the crime of incendiarism as of hatred of the human race. And in their deaths they were made the subjects of sport; for they were wrapped in the hides of wild beasts and torn to pieces by dogs, or nailed to crosses, or set on fire, and when day declined, were burned to serve for nocturnal lights''."
Persecution under Domitian
According to many historians, Jews and Christians were heavily persecuted toward the end of Domitian's reign.[13] The Book of Revelation is thought by many scholars to have been written during Domitian's reign as a reaction to persecution.Brown, Raymond E. ''An Introduction to the New Testament'', pp. 805-809. ISBN 0-385-24767-2.[14] Other historians, however, have maintained that there was little or no persecution of Christians during Domitian's time.[15][16][17] There is no historical consensus on the matter.
Persecution under Trajan
Between 109 and 111 AD, Pliny the Younger was sent by the emperor Trajan (r. 98-117) to the province of Bithynia as governor. During his tenure of office, Pliny encountered Christians, and he wrote to the emperor about them. The governor indicated that he had ordered the execution of several Christians, "for I held no question that whatever it was they admitted, in any case obstinancy and unbending perversity deserve to be punished." However, he was unsure what to do about those who said they were no longer Christians, and asked Trajan his advice.[18] The emperor responded that Christians should not be sought out, anonymous tips should be rejected as "unworthy of our times," and if they recanted and "worshipped our gods," they were to be freed. Those who persisted, however, should be punished.[19]
Persecution under Marcus Aurelius
Belonging to the later Stoical school, which believed in an immediate absorption after death into the Divine essence, Marcus Aurelius considered the Christian doctrine of the immortality of the soul, with its moral consequences, as vicious and dangerous to the welfare of the state. A law was passed under his reign, punishing every one with exile who should endeavor to influence people's mind by fear of the Divinity, and this law was, no doubt, aimed at the Christians. At all events his reign was a stormy time for the church, although the persecutions cannot be directly traced to him. The law of Trajan was sufficient to justify the severest measures against the followers of the "forbidden" religion.
It was during the reign of Marcus Aurelius that Polycarp, bishop of Smyrna, was martyred. Later, there is record of "new decrees" making it easier for Christians to be accused and have their property confiscated. In 177, 48 Christians were martyred in the amphitheater in Lyon.
Persecution under Septimus Severus
Another emperor under whom Christians suffered terribly was Septimius Severus who ruled from 193-211. Writing during his reign, Clement of Alexandria said, "Many martyrs are daily burned, confined, or beheaded, before our eyes."
The emperor Severus may not have been personally ill-disposed towards Christians, but the church was gaining power and making many converts and this led to popular anti-Christian feeling and persecution in Carthage, Alexandria, Rome and Corinth between about 202 and 210.
In 202 Septimius enacted a law prohibiting the spread of Christianity and Judaism. This was the first universal decree forbidding conversion to Christianity. Violent persecutions broke out in Egypt and North Africa. Leonides, the father of Origen, a Christian apologist, was beheaded. Origen himself was spared because his mother hid his clothes. A young girl was cruelly tortured, then burned in a kettle of burning pitch with her mother. The famed Perpetua and Felicity were martyred during this time, as were many students of Origen of Alexandria. It is reported that Perpetua, a young noblewoman, and Felicitas, a slave girl, held hands and exchanged a kiss before being thrown to wild animals at a public festival.
Persecution under Maximinus the Thracian
Maximinus the Thracian initiated a persecution in 235 in the reign of that was directed chiefly against the heads of the Church. One of its first victims was Pope Pontian, who with Hippolytus was banished to the island of Sardinia.
Persecution under Decius Trajan
It was not until Decius during the mid-century that a persecution of Christian laity across the Empire took place. Gregory of Tours glosses the persecutions in his "History of the Franks" written in the decade before 594:
:''"Under the emperor Decius many persecutions arose against the name of Christ, and there was such a slaughter of believers that they could not be numbered. Babillas, bishop of Antioch, with his three little sons, Urban, Prilidan and Epolon, and Xystus, bishop of Rome, Laurentius, an archdeacon, and Hyppolitus, were made perfect by martyrdom because they confessed the name of the Lord. Valentinian and Novatian were then the chief heretics and were active against our faith, the enemy urging them on. At this time seven men were ordained as bishops and sent into the Gauls to preach, as the history of the martyrdom of the holy martyr Saturninus relates. For it says: " In the consulship of Decius and Gratus, as faithful memory recalls, the city of Toulouse received the holy Saturninus as its first and greatest bishop." These bishops were sent: bishop Catianus to Tours; bishop Trophimus to Arles; bishop Paul to Narbonne; bishop Saturninus to Toulouse; bishop Dionisius to Paris; bishop Stremonius to Clermont, bishop Martial to Limoges."''
The career and writings of Cyprian, bishop of Carthage, throw light on the aftermath of the Decian persecutions in the Carthaginian Christian community. (See Cyprian for more details.)
The persecution under Decius was the first universal and organized persecution of Christians, and it would have lasting significance for the Christian church. In January of 250, Decius issued an edict requiring all citizens to sacrifice to the emperor in the presence of a Roman official and obtain a certificate (libellus) proving they had done so.
In general, public opinion condemned the government's violence and admired the martyrs' passive resistance, and the Christian movement was thereby strengthened. The Decian persecution ceased in 251, a few months before Decius' death. The Decian persecution had lasting repercussions for the church. How should those who had bought a certificate or actually sacrificed be treated? It seems that in most churches, those who had lapsed were accepted back into the fold, but some groups refused them admission to the church. This raised important issues about the nature of the church, forgiveness, and the high value of martyrdom. A century and a half later, St. Augustine would battle with an influential group called the Donatists, who broke away from the Catholic Church because the latter embraced the lapsed.
Persecution under Valerian
Under Valerian, who took the throne in 253, all Christian clergy were required to sacrifice to the gods. In a 257 edict, the punishment was exile; in 258, the punishment was death. Christian senators, knights and ladies were also required to sacrifice under pain of heavy fines, reduction of rank and, later, death. Finally, all Christians were forbidden to visit their cemeteries. Among those executed under Valerian were St. Cyprian, Bishop of Carthage, and Sixtus II, Bishop of Rome. According to a letter written by Dionysus during this time, "men and women, young and old, maidens and matrons, soldiers and civilians, of every age and race, some by scourging and fire, others by the sword, have conquered in the strife and won their crowns." The persecution ended with the capture of Valerian by Persia. Valerian's son and successor, Gallienus, revoked the edicts of his father.
Persecution under Aurelian
Aurelian revived the polity of his predecessor Valerian, threatened to rescind the Edict of Gallienus, and commenced a systematic persecution of the followers of Christ. The exact date of the inauguration of this policy is not known. It is summer of 275 and despatched to the governors of the provinces, but Aurelian was slain before he could put it into execution.
Persecution under Diocletian and Galerius
Diocletian came to power in 284, and for twenty years upheld edicts of toleration made by a previous emperor. His wife and daughter were Christians, as were most of his court officers and eunuchs.
The reasons for this persecution are unclear, but Diocletian's actions may have been based on the influence of his junior colleague Galarius (a fanatical adherent of Roman religion), Porphyry (an anti-Christian Neoplatonist philosopher), or the usual desire for political unity.
In any case, Diocletian published four edicts of 303-04. The emperor ordered the burning of Christian books and churches, but promised not to spill any blood. In actuality, the Diocletian persecution turned out to be extremely violent. This violence "did not succeed in annihilating Christianity but caused the faith of the martyrs to blaze forth instead."
The emperor ordered the doors of the Christian church at Nicomedia, the capital, to be barred, and then burnt the edifice with 600 Christians within. Many edicts were issued by him against Christians. Churches were demolished, Christian books were seized and burnt, Christians were persecuted, imprisoned, tortured and killed.
According to Schaff, "Christian churches were to be burned, all copies of the Bible were to be burned; all Christians were to be deprived of public office and civil rights; and last, all, without exception, were to sacrifice to the gods upon pain of death."
A fifth edict was issued by co-regent Galerius in 308 ordering that all men, with wives, children, and servants, were to offer sacrifice to the gods, "and that all provisions in the markets should be sprinkled with sacrificial wine." As a result, Christians either had to commit apostasy or starve. Says Schaff: "All the pains, which iron and steel, fire and sword, rack and cross, wild beasts and beastly men could inflict, were employed" against the church. Executioners grew tired with all the work they had to do.
The tide finally turned in the terrible struggle between paganism and Christianity in 311 when Galerius admitted defeat in trying to bring Christians back to the pagan religions. He gave Christians permission to meet as long as they didn’t disturb the order of the state. He even requested that they pray to their God for the welfare of the state.
References
1. "The tradition of martyrdom has entered deep into the Christian consciousness." Kenneth Scott Latourette, A History of Christianity, Volume I: Beginnings to 1500, rev. ed. (Prince Press, 2000), p. 81.
2. Mark Galli, "The Persecuting Emperors." Christian History, Issue 27 (Vol. XI, No. 3), p. 20.
3. Maurice M. Hassatt, "Martyr." The Catholic Encyclopedia, Vol. IX (Robert Appleton Company, 1910).
4. Persecution in the Early Church, , H. B., Workman, , ,
5. Did You Know?, , Everett, Ferguson, Christian History,
6. Robert L. Wilkin, "The Piety of the Persecutors." Christian History, Issue 27 (Vol. XI, No. 3), p. 18.
7. Tertullian's readership was more likely to have been Christians, whose faith was reinforced by Tertullian's defenses of faith against rationalizations.
8. "Egypt under Rome", on-line
9. ''Historia Augusta'': Life of Septimius Severus
10. ''Catholic Encyclopedia'' "Pope St. Zephyrinus".
11. Mark 15:1-15
12. ''History of the Origins of Christianity. Book IV. The Antichrist.''
13. Smallwood, E.M. ''Classical Philology 51'', 1956.
14. Iranaeus, ''Against Heresies'', c.170 C.E.
15. Merrill, E.T. ''Essays in Early Christian History'' (London:Macmillan, 1924).
16. Willborn, L.L. ''Biblical Research 29'' (1984).
17. Thompson, L.L. ''The Book of Revelation: Apocalypse and Empire'' (New York: Oxford, 1990).
18. Pliny, ''Letters'' 10.96.
19. Trajan in Pliny, ''Letters'' 10.97.
Sources
★ W.H.C. Frend, 1965. ''Martyrdom and Persecution in the Early Church''
★ ''This Holy Seed: Faith, Hope and Love in the Early Churches of North Africa'' Robin Daniel, Tamarisk Publications, 1993. ISBN 0-9520435-0-5
See also
★ Christianophobia
★ Religious intolerance
★ Religious persecution
★ Religious pluralism
★ Martyrology
★
External links
★ Graeme Clark, "Christians and the Roman State 193-324"
★ Catholic Encyclopedia: Martyrs
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