ONE of the leading features of the early history of the church is, as we have seen, persecution. It commenced under Nero. After him, as emperor succeeded emperor, some were mild in their treatment of the Christians and others were the reverse. A good deal, too, depended upon the proconsuls and the magistrates. Some of these avoided persecution, as far as they could with safety to themselves, while others went as far as their power extended in rooting out the hated disciples of Christ.
Even Gibbon, the historian, shows how unjust the heathen were in accusing the Christians of any and everything that might happen. "If the empire had been afflicted by any recent calamity, by a plague, a famine, or an unsuccessful war; if the Tiber had, or if the Nile had not, risen beyond its banks; if the earth had shaken, or if the temperate order of the season had been interrupted, the superstitious pagans were convinced that the crimes and the impiety of the Christians, who were spared by the excessive lenity of the government, had at length provoked the divine justice.”
Still the number of Christians rapidly increased. Our Lord had said He would build His church, against which the gates of hell should not prevail (Matt. 16:1818And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. (Matthew 16:18)); and though Satan had stirred up his servants to fight against that church, it still grew in numbers and spread itself far and wide. As has been often said, "The blood of the martyrs was the seed of the church;" and, if a few were put to death, many seemed to spring out of their ashes.
Letters written at the time of an event are always valuable evidence; persons looking back after a long course of years are apt to view things differently from what they really were. Now there is an interesting letter written by the younger Pliny, proconsul of Pontus and Bithynia, to the emperor Trajan, and the emperor's reply, which will throw light upon these persecutions.
“The following is the method I have pursued," wrote Pliny, "with regard to such as have been brought before me as Christians. I have asked them whether they were really Christians. On their confessing that they were I have questioned them a second and a third time, threatening them with punishment; and on their persevering in the confession, I have commanded them to be led forth, not doubting but that inflexible obstinacy ought to be punished. Nothing can compel those who are really Christians to adore thy image with incense, or to call on the gods, or to curse Christ. This is the sum of their error. They are accustomed to assemble on a stated day before light; to sing a hymn to Christ among themselves by turns; and to bind themselves by an oath to commit no wickedness-neither fraud, nor robbery, nor adultery- and they never violate faith. These things having been done, it is their, custom to depart, and assemble again to take meat, but promiscuously and without offense. Many persons of all ages, of all orders, and of either sex even, are placed in peril; for the contagion of this superstition has invaded not only the towns, but even the villages and fields. It is sufficiently evident, indeed, that our temples are almost deserted, that our sacred rites have been for a long time interrupted, and that there is rarely to be found a purchaser of the victims.”
To this the emperor Trajan replied, "You have done perfectly right, my dear Pliny, in your proceedings against the Christians who have been brought before you; it being impossible to establish any regular or general form in affairs of this kind. No search should be made after them, but if they are accused and convicted, they must be punished. Should the accused, however, deny that he is a Christian, and prove that he is not by invoking the gods, then let him be pardoned, whatever may have been his former profession." No anonymous accusation was to be received. It would not be right.
These letters are important in many particulars. Notice, in the first place, that Pliny says that refusing to adore the image of the emperor (which image was set up to be worshipped), and to call on the heathen gods, and to refuse to curse Christ, is the sum, of their error. No evil is laid to their charge-nothing but refusing to perform acts of idolatry, and to curse the One to whom they looked for salvation. This coming from a heathen, is a strong testimony in favor of Christians of that day.
Next notice that he speaks of their meetings for singing, and to "take meat." This no doubt referred to their taking the Lord's supper, with which were perhaps connected their love-feasts, that were often taken before the Lord's supper, as was the case at Corinth. (1 Cor. 11) At this time nothing but simplicity and sincerity marked the meetings of the Christians. They were privately accused of wickedness, and many were tortured to induce them to reveal what they did at their private meetings; but after all that could be drawn from them, Pliny is obliged to confess to the simplicity of their meetings.
In the answer of it is plainly stated that to be a Christian was a crime which must be punished. It is also clear that it had been the custom to let persons anonymously accuse the Christians. This was no longer to be allowed, because such a thing would be a disgrace, even to a pagan Roman.
We proceed to give a few instances of those who suffered under various emperors.
Ignatius.
WE will first mention Ignatius, of Antioch. He lived in the reign of Trajan, whose letter we have just given. The emperor was passing through Antioch on his way to the Parthian war, in A.D. 106. Ignatius feared for the Christians at Antioch, and thought to save them by appearing personally before the emperor.
The emperor demanded, "Art thou he who, like a bad demon, goeth about violating my commands, and leading men to perdition?”
“Let no one," said Ignatius, "call Theophorus a bad demon" ... .
"And pray who is Theophorus?”
“He who has Christ in his breast.”
“And thinkest thou not, that the gods who fight for us against our enemies, reside in us?”
“You err in calling the demons of the nations gods; for there is only one God, who made heaven and earth, the sea, and all that in them is; and one Jesus Christ, His only-begotten Son, whose kingdom is my portion.”
“His kingdom, do you mean, who was crucified under Pilate?”
“His who crucified my sin with its author, and has put all the sin and malice of Satan under the feet of those who carry Him in their hearts.”
“Dost thou then carry Him who was crucified within thee?”
“I do: for it is written, 'I dwell in them, and walk in them.'”
The emperor cut the matter short by proclaiming: "Since Ignatius confesses that he carries within himself Him that was crucified, we command that he be carried, bound by soldiers, to great Rome, there to be torn by wild beasts, for the entertainment of the people.”
He was at once bound and sent on his way to Rome. Staying at Smyrna, he had an interview with Polycarp, bishop of that city. Ignatius also wrote letters to various churches, copies of which are still preserved. In writing to Rome, he begged them not to interfere to stay his execution. "Suffer me," said the aged man, "to become the food of bears and lions: it will afford a very short passage to heaven.”
As he approached Rome, a crowd of persons were seen coming from the city. They were Christians, who flocked to meet the aged man.
Notwithstanding his letter, they begged of him to let them endeavor to save him; but he steadily refused. The soldiers allowed Ignatius a short time for prayer with his fellow Christians, and to give them a short exhortation. Then he was forthwith led to the amphitheater. There wild and hungry animals were ready, and the aged man was soon devoured by them; a few fragments of his bones being all that his friends could find of his remains.
Many others shared the same fate as Ignatius in the reign of Trajan. Adrian succeeded Trajan as emperor (A.D. 117), and continued the persecutions until an Apology for the Christians was presented to the emperor by Quadratus a pious and learned man. This was followed by others, which induced the emperor to order the discontinuance of the persecution. We will consider the Apologies presently.
Adrian was succeeded by Antoninus Pius (A.D. 138), who procured for the Christians still greater liberty. He sent the following sensible message to his magistrates. "I am convinced that it is for the gods themselves to take care that men of this kind should not escape; for it is much more fitting that they should punish those who refuse to worship them, than that you should....”
Justin Martyr.
Marcus Aurelius succeeded Antoninus (A.D. 161). Marcus was accounted a philosopher, but he was a persecutor of the Christians. Among those who suffered under him was the well-known Justin Martyr.
Justin was a native of Samaria. He had been early led to study philosophy; but after trying one system and another he found himself dissatisfied with all. Nothing could satisfy the cravings of his active mind. He longed for something above and beyond anything he knew or felt.
In this state he wandered about, lost in meditation, till one day as he strolled along the sea shore, he was arrested by the venerable appearance of an old man. They entered into conversation, and Justin told the old man what he felt and his desire of finding out God. His companion told him of the uselessness of all that the philosophers could teach, and recommended him to study the Hebrew scriptures and the doctrines of Christianity, and to pray for light; for they could be understood only by the help of God and of His Son Jesus Christ. They parted, and never met again. But Justin had new work before him. He read and studied and found what he wanted. He was converted to Christianity, and became a champion for the truths he had learned. He argued with the philosophers, and confuted those in error among the Christians; he also wrote two "Apologies" to the emperors. At length he was seized, and carried before Rusticus the prefect. He was still dressed as a philosopher, and the prefect asked him what he had studied.
“I have endeavored," said Justin, "to learn every sort of knowledge, and have at last embraced the doctrine of Christianity, rejected though it be by those who are in blindness and error.”
“What, wretch! you follow that doctrine?”
“Yes, and with joy, because I know it to be true.”
“Sacrifice, then, and obey, or I will order you to be tormented without mercy.”
“Our only desire is to suffer for the sake of Jesus Christ....”
He, with others, was ordered to be scourged, and then beheaded.
The Christians, in the reign of Marcus Aurelius, were persecuted not so much by direct orders of the emperor, as by the cruel industry of the provincial rulers: in some places they carried this to such extremes that he sharply rebuked them, pointing out how much more zealous the Christians were in serving their God, than the heathen were in devotion to theirs, and willingly died for their faith. He prohibited all search for Christians, and enacted penalties against the informers. But he left the laws unrepealed.
Polycarp.
Polycarp had known the apostle John, and is said to have been appointed by him over the Church of Smyrna. He might have been set apart as "elder," for we know that the apostles had authority to appoint such in the churches. (Titus 1:55For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: (Titus 1:5).)
Irenaeus, writing of Polycarp, says, " I have yet present in my mind the gravity of his demeanor, the majesty of his countenance, the purity of his life, and the holiness of the exhortations with which he fed his flock. I almost think that I can still hear him relating how he had conversed with St. John and many others who had seen Jesus Christ, and repeating the words he had received from their lips, and the accounts they had given him of the Savior's miracles and doctrines; while his zeal for the purity of the faith was such that, when any error was advocated in his presence, he was wont to close his ears and to retire, exclaiming, Merciful Lord, for what times hast thou reserved me?”
On persecution breaking out, Polycarp was induced to retire to a small country house, a short distance from Smyrna; but one of his attendants being put to the torture told where Polycarp was. When the soldiers arrived to arrest him he had retired to bed; but he at once arose, and ordered provisions to be provided for the officers. Then he asked for an hour for prayer, but which extended to two. He was now placed on an ass, on account of his age, and conveyed to the city. He was met by a magistrate who knew him, and was invited by him into his carriage. Here Polycarp was exhorted to acknowledge the gods, but on his steadily refusing, he was pushed out of the carriage, and was hurt by the fall.
When before the proconsul, he was pitied on account of his great age, and was exhorted to give way. "Swear, and I will release you: curse Christ.”
“Eighty and six years," replied Polycarp, "have I served Him and He has never injured me. How can I blaspheme Him to whom I owe my salvation?”
The proconsul, finding he could not shake the resolution of the accused, declared that Polycarp acknowledged himself to be a Christian.
The multitude thereupon called for his death, naming at first the wild beasts, but as it was not the season for the public games, they cried out for him to be burnt. To this the proconsul consented.
The multitude, among whom were many Jews, says the historian, hastened to collect the fuel; and stake and pile were soon prepared. As they were about to nail him to the stake, he assured them that it was unnecessary. He who enabled him to endure the fire would enable him to stand firm. He spent his remaining moments in prayer. On his saying "Amen," the pile was ignited, and the flames rose rapidly; but, strange to say, the flames formed a sort of curve around him, his body having the appearance of shining gold and silver, while a sweet smell as of perfume filled the air. This being witnessed by the heathen, they called for him to be killed. He was put to death by the sword, and his blood running in streams put out the fire and left his body unburnt. But lest any superstitious use should be made of his body it was consumed: only a few charred bones remained. Though the above account sounds strange to our ears, it is thus given in the Epistle from the church of Smyrna, by those who witnessed his death-an epistle which is generally considered to be genuine.
The persecution continued under the reign of the emperor Marcus until the following circumstance stayed his hand.
The emperor was engaged in war with a people called Quadi, belonging to a portion of Germany, when he found his army placed in a position of great peril, and suffering at the same time from extreme thirst. Many Christians in one of the legions fell on their knees and cried to God for relief. Soon after, a storm of hail and rain beat in the faces of the enemy, and also supplied the fainting army with a means of quenching their thirst. Victory was on the side of the Romans. The Christians believed it was in answer to their prayers, while the heathen thought it was their gods who had favored them. The emperor however at that time slackened the persecution, though it was renewed afterward.
Blandina.
Christianity had spread everywhere under the control of the Romans, and about this time persecution broke out in Lyons and Vienna. Here the heathen were determined enemies of the Christians, treating them with great cruelty and dragging them before the magistrates. A notable instance of fortitude was Blandina, a female slave. She was tortured from morning to night, to make her confess to the evil practices of which Christians were accused. But no cry could they wring from the noble sufferer but "I am a Christian, and no evil is done amongst us." Those who tormented her were obliged to confess their astonishment at her fortitude. She was eventually put into a net and thrown to a wild bull, and thus received martyrdom.
Perpetua.
Severus was made emperor A.D. 193. He is said to have been not unfavorable to the Christians, but was unable to repress the anger of the people. Certain it is that persecution reigned. At Carthage in A.D. 204, four were seized and cast into prison, among them was a lady named Vivia Perpetua. She wrote an account of her own sufferings. To add to her trials, her father, who fondly loved her, came again and again to her prison and entreated her to save herself by calling on the gods, but through the power of God she remained firm. Perpetua had an infant at her breast, which was a source of comfort to her in prison; but nothing touched the hearts of her persecutors.
At length she was brought before the judge. Her father appeared in court to make another effort to save her. Even the judge was moved at the scene. "Spare the old age of your father, and the helplessness of your infant," said he; "sacrifice for the prosperity of the emperor.”
“I will do nothing of that kind," she said.
"Are you a Christian?”
“I am.”
Her father was almost beside himself. He tried to drag her away, until the judge ordered him out of court. She was condemned.
The night before she and her companions suffered they had a love feast in the prison, at which some other Christians were allowed to be present. On the following day they were led to the amphitheater. The men were attacked by bears and a leopard. Perpetua and Felicitas (a christian slave) were placed in nets and exposed to a wild cow. By this they were attacked and wounded, but not killed. The spectators called for their death, and this was effected by the swords of the gladiators.
These are but examples of the many who suffered during the reign of Severus. After his death, during the reigns of several emperors, for twenty-four years the Christians had comparative peace. But before looking at the last of the persecutions, we must refer to some other matters of interest.