the Week of Proper 28 / Ordinary 33
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Bible Encyclopedias
Persecutions of Christians.
Cyclopedia of Biblical, Theological and Ecclesiastical Literature
or The persecution of Christians dates from the day when Jesus Christ appeared among men to preach the glad tidings of redemption from sin and salvation eternal. The very earliest sufferings of the Church of Christ and its Head are subjects of New-Testament history. It is clear that these earliest sufferings Christians endured from the Jews. But the persecutions were of no great severity so long as the Jews were the persecutors. When, however, the Roman authorities assumed the exercise of the state's sovereignty persecution took a more terrible form, and there were then inaugurated a series of measures intended to compel the rising community of Christians to renounce their new creed, and to conform to the established religion of the empire. In later times persecutions of heretics and dissenters have been not uncommon on the part of certain Christian bodies, especially the Romish and Anglican churches.
I. Pagan Persecutions. — These are called the ten persecutions in ecclesiastical history, and designate certain periods of special severity. The Christian community were at all times regarded with suspicion and dislike in the Roman empire — the constitution of Rome not only being essentially intolerant of those new religions which, like the Christian, were directly aggressive against the established religion of the state, but being particularly hostile to private associations and private assemblages for worship, such: as those which every Christian congregation by its very nature presented; and thus there are very few periods during the first three centuries in which it can be said that the Church enjoyed everywhere a complete immunity from persecution. But the name is given particularly to certain periods when either new enactments were passed against Christianity, or the existing ones were enforced with unusual rigor. The notion of ten such periods is commonly accepted almost as a historical axiom; and it is not generally known that this precise determination of the number is comparatively recent. In the 4th century no settled theory of the number of persecutions seems to have been adopted. Lactantius reckons up but six; Eusebius does not state what the number was, but his narrative supplies data for nine. Sulpicius Severus, in the 5th century, is the first who expressly states the number as ten; but he only enumerates nine in detail, and in completing the number to ten, he adds the general persecution which, at the coming of Antichrist, is to precede the end of the world. The fixing of ten as the number seems to have originated in a mystic allusion to the ten horns of the beast in the Apocalypse (Revelation 17:12). It need hardly be said, however, that this is only a question of words, the diversity of enumeration arising from the different notions attached by the several historians to the designation general. If taken quite strictly to comprise the entire Roman empire, the number must fall below ten; if used more loosely of local persecutions, the number might be very largely increased. The ten persecutions commonly regarded as general are the following:
(1.) The persecution under Nero, A.D. 64, when that emperor, having set fire to the city of Rome, threw the odium of that execrable action on the Christians. First, those were apprehended who openly avowed themselves to be of that sect; then by them were discovered an immense multitude, all of whom were convicted. Their death and tortures were aggravated by cruel derision and sport; for they were either covered with the skins of wild beasts, and torn in pieces by devouring dogs, or fastened to crosses, and wrapped up in combustible garments, that, when the daylight failed, they might, like torches, serve to dispel the darkness of the night. For this tragical spectacle Nero lent his own gardens, and exhibited at the same time the public diversions of the circus; sometimes driving a chariot in person, and sometimes standing as a spectator, while the shrieks of women, burning to ashes, supplied music for his ears. (See NERONIAN PERSECUTIONS).
(2.) The second general persecution was under Domitian. From the death of Nero to the reign of Domitian the Christians remained unmolested and daily increasing; but towards the close of the 1st century they were again involved in all the horrors of persecution. In this persecution many eminent Christians suffered; but the death of Domitian soon delivered them from this calamity. In the year 95 40,000 were supposed to have suffered martyrdom.
(3.) The third began in the third year of Trajan, in the year 100. Many things contributed towards it: as the laws of the empire, the emperor's zeal for his religion and aversion to Christianity, and the prejudices of the pagans, supported by falsehoods and calumnies against the Christians. Under the plausible pretense of their holding illegal meetings and societies, they were severely persecuted by the governors and other officers; in which persecution great numbers fell by the rage of popular tumult, as well as by laws and processes. This persecution continued several years, with different degrees of severity, in many parts of the empire, and was so much the more afflicting because the Christians generally suffered under the notion of malefactors and traitors, and under an emperor famed for his singular justice and moderation. The most noted martyr in this persecution was Ignatius of Antioch, although some name also Clement, bishop of Rome. After some time the fury of this persecution was abated, but did not cease during the whole reign of Trajan. In the eighth year of his successor, Adrian, it broke out with new rage. This is by some called the fourth general persecution, but is more commonly considered as a revival or continuance of the third.
(4.) This persecution took place under Antoninus the philosopher; and at different places, with several intermissions and different degrees of severity, it continued the greater part of his reign. Antoninus himself has been much excused as to this persecution. As the character of the virtuous Trajan, however, is sullied by the martyrdom of Ignatius, so the reign of the philosophic Marcus is forever disgraced by the sacrifice of the venerable Polycarp, bishop of Smyrna, the friend and companion of St. John. A few days previous to his death, he is said to have dreamed that his pillow was on fire. When urged by the proconsul to renounce Christ, he replied, "Fourscore and six years have I served him, and he has never done me an injury: can I blaspheme my King and my Savior?" Several miracles are reported to have happened at his death. The flames, as if unwilling to injure his sacred person, are said to have arched over his head; and it is added that at length, being dispatched with a sword, a dove flew out of the wound, and that from the pile proceeded a most fragrant smell. It is obvious that the arching of the flames might be an accidental effect, which the enthusiastic veneration of his disciples might convert into a miracle; and as to the story of the dove, etc., Eusebius himself apparently did not credit it, since he has omitted it in his narrative of the transaction. Among many other victims of persecution in this philosophic reign we must also record that of the excellent and learned Justin. But it was at Lyons and Vienne, in Gaul, that the most shocking scenes were acted. Among many nameless sufferers, history has preserved from oblivion Pothinus, the respectable bishop of Lyons, who was then more than ninety years of age; Sanctus, a deacon of Vienne; Attalus, a native of Pergamus; Maturus, and Alexander; some of whom were devoured by wild beasts, and some of them tortured in an iron chair made red hot. Some females also, and particularly Biblias and Blandina, reflected honor both upon their sex and religion by their constancy and courage.
(5.) A considerable part of the reign of Severus proved so far favorable to the Christians that no additions were made to the severe edicts already in force against them. For this lenity they were probably indebted to Proculus, a Christian, who, in a very extraordinary manner, cured the emperor of a dangerous distemper by the application of oil. But this degree of peace, precarious as it was, and frequently interrupted by the partial execution of severe laws, was terminated by an edict, A.D. 197, which prohibited every subject of the empire, under severe penalties, from embracing the Jewish or Christian faith. This law appears, upon a first view, designed merely to impede the further progress of Christianity; but it incited the magistracy to enforce the laws of former emperors, which were still existing, against the Christians; and during seven years they were exposed to a rigorous persecution in Palestine, Egypt, the rest of Africa, Italy, Gaul, and other parts. In this persecution Leonidas, the father of Origen, and Irenseus, bishop of Lyons, suffered martyrdom. On this occasion Tertullian composed his "Apology." The violence of pagan intolerance was most severely felt in Egypt, and particularly at Alexandria.
(6.) The next persecution began with the reign of the emperor Maximinus, A.D. 235, and seems to have arisen from that prince's hatred of his predecessor, Alexander, in whose family many Christians had found shelter and patronage. Though this persecution was very severe in some places, yet we have the names of only a few martyrs. Origen at this time was very industrious in supporting the Christians under these fiery trials.
(7.) The most dreadful persecution that ever had been known in the Church occurred during the short reign of Decius, the Christians being exposed to greater calamities than any they had hitherto suffered. It has been said, and with some probability, that the Christians were involved in this persecution by their attachment to the family of the emperor Philip. Considerable numbers were publicly destroyed; several purchased safety by bribes or secured it by flight; and many deserted from the faith, and consented to burn incense on the altars of the gods. The city of Alexandria, the great theater of persecution, had even anticipated the edicts of the emperor, and had put to death a number of innocent persons, among home were some women. The imperial edict for persecuting the Christians was published A.D. 249; and shortly after Fabianus, bishop of Rome, with a — number of his followers, was put to death. The venerable bishops of Jerusalem and Antioch died in prison the most cruel tortures were employed, and the numbers that perished are by all parties confessed to have been very considerable.
(8.) The emperor Valerian, in the fourth year of his reign, A.D. 257, listening to the suggestions of Macrinus, a magician of Egypt, was prevailed upon to persecute the Christians, on pretense that by their wicked and execrable charms they hindered the prosperity of the emperor. Macrinus advised him to perform many impious rites, sacrifices, and incantations; to cut the throats of infants, etc.; and edicts were published in all places against the Christians, who were exposed without protection to the common rage. We have the names of several martyrs, among whom were the famous St. Laurence, archdeacon of Rome, and the great St. Cyprian, bishop of Carthage.
(9.) A persecution took place under the emperor Aurelian, A.D. 274; but it was so small and inconsiderable that it gave little interruption to the peace of the Church.
(10.) The last general persecution of the Christians began in the nineteenth year of the emperor Diocletian, A.D. 303. The most violent promoters of it were Hierocles the philosopher, who wrote against the Christian religion, and Galerius, whom Diocletian had declared Caesar. This latter was excited not only by his own cruelty and superstition, but likewise by his mother, who was a zealous pagan. Diocletian, contrary to his inclination, was prevailed upon to authorize the persecution by his edicts. Accordingly it began in the city of Nicomedia, whence it spread into other cities and provinces, and became at last universal. Great numbers of Christians suffered the severest tortures in this persecution, though the accounts given of it by succeeding historians are probably exaggerated. There are, however, sufficient well-authenticated facts to assure us amply of the cruel and intolerant disposition of the professors of pagan philosophy. The human imagination was, indeed, almost exhausted in inventing a variety of tortures. Some were impaled alive; some had their limbs broken, and in that condition were left to expire. Some were roasted by slow fires; and some suspended by their feet with their heads downward, and, a fire being placed under them, were suffocated by the smoke. Some had melted lead poured down their throats, and the flesh of some was torn off with shells, and others had splinters of reeds thrust under the nails of their fingers and toes. The few who were not capitally punished had their limbs and their features mutilated. It would be endless to enumerate the victims of superstition. The bishops of Nicomedia, of Tyre, of Sidon, of Emesa, several matrons and virgins of the purest character, and an immense number of plebeians, arrived at immortality through the flames of martyrdom. At last it pleased God that the emperor Constantine, who himself afterwards became a Christian, openly declared for the Christians, and published the first law in favor of them. The death of Maximin, emperor of the East, soon after put a period to all their troubles; and this was the great epoch when Christianity triumphantly got possession of the thrones of princes.
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