Church History (Vol.1-3). J. H. Kurtz
the year 64, in consequence of a nine days’ conflagration in Rome, the origin of which was commonly ascribed by the people to the Emperor himself. Nero, however, laid the blame upon the hated Christians, and perpetrated upon them the most ingeniously devised cruelties. Sewn up in skins of wild animals they were cast out to be devoured of dogs; others were crucified, or wrapt in tow and besmeared with pitch, they were fixed upon sharp spikes in the imperial gardens where the people gathered to behold gorgeous spectacles, and set on fire to lighten up the night (Tac., Ann., xv. 44). After the death of Nero the legend spread among the Christians, that he was not dead but had withdrawn beyond the Euphrates, soon to return as Antichrist. Nero’s persecution seems to have been limited to Rome, and to have ended with his death.—It was under Domitian (A.D. 81–96) that individual Christians were for the first time subjected to confiscation of goods and banishment for godlessness or the refusal to conform to the national religion. Probably also, the execution of his own cousin, the Consul Flavius Clemens [Clement], on account of his ἀθεότης and his ἐξοκέλλειν εἰς τὰ τῶν Ἰουδαίων ἔθη (Dio Cass., lxvii. 14), as well as the banishment of Clemens’ [Clement’s] wife, Flavia Domitilla (A.D. 93), was really on account of their attachment to the Christian faith (§ 30, 3). The latter at least is proved by two inscriptions in the catacombs to have been undoubtedly a Christian. Domitian insisted upon having information as to the political significance of the kingdom of Christ, and brought from Palestine to Rome two relatives of Jesus, grandsons of Jude, the brother of the Lord, but their hands horny with labour satisfied him that his suspicions had been unfounded. The philanthropic Emperor Nerva (A.D. 96–98) recalled the exiles and did not listen to those who clamoured bitterly against the Christians, but Christianity continued after as well as before a Religo illicita, or rather was now reckoned such, after it had been more distinctly separated from Judaism.23
§ 22.2. Trajan and Hadrian.—With Trajan (A.D. 98–117), whom historians rightly describe as a just, earnest, and mild ruler, the persecutions of the Christians enter upon a new stage. He renewed the old strict prohibition of secret societies, hetæræ, which could easily be made to apply to the Christians. In consequence of this law the younger Pliny, as Governor of Bithynia, punished with death those who were accused as Christians, if they would not abjure Christianity. But his doubts being awakened by the great number of every rank and age and of both sexes against whom accusations were brought, and in consequence of a careful examination, which showed the Christians to be morally pure and politically undeserving of suspicion and to be guilty only of stubborn attachment to their superstition, he asked definite instructions from the Emperor. Trajan approved of what he had done and what he proposed; the Christians were not to be sought after and anonymous accusations were not to be regarded, but those formally complained of and convicted, if they stubbornly refused to sacrifice to the gods and burn incense before the statues of the Emperor were to be punished with death (A.D. 112). This imperial rescript continued for a long time the legal standard for judicial procedure with reference to the Christians. The persecution under Trajan extended even to Syria and Palestine. In Jerusalem the aged bishop Simeon, the successor of James, accused as a Christian and a descendant of David, after being cruelly scourged, died a martyr’s death on the cross in A.D. 107. The martyrdom, too, of the Antiochean bishop, Ignatius, in all probability took place during the reign of Trajan (§ 30, 5). An edict of toleration supposed to have been issued at a later period by Trajan, a copy of which exists in Syriac and Armenian, is now proved to be apocryphal.—During the reign of Hadrian (A.D. 117–138), the people began to carry out in a tumultuous way the execution of the Christians on the occasion of the heathen festivals. On the representation of the proconsul of Asia, Serenius Granianus, Hadrian issued a rescript addressed to his successor, Minucius Fundanus, against such acts of violence, but executions still continued carried out according to the forms of law. The genuineness of the rescript, however, as given at the close of the first Apology of Justin Martyr, has been recently disputed by many. In Rome itself, between A.D. 135 and A.D. 137, bishop Telesphorus, with many other Christians, fell as victims of the persecution. The tradition of the fourth century, that Hadrian wished to build a temple to Christ, is utterly without historical foundation. His unfavourable disposition toward the Christians clearly appears from this, that he caused a temple of Venus to be built upon the spot where Christ was crucified, and a statue of Jupiter to be erected on the rock of the sepulchre, in order to pollute those places which Christians held most sacred.
§ 22.3. Antoninus Pius and Marcus Aurelius.—Under Antoninus Pius (A.D. 138–161), the tumultuous charges of the people against the Christians, on account of visitations of pestilence in many places, were renewed, but the mildly disposed emperor sought to protect them as much as possible from violence. The rescript, however, Ad Commune Asiæ, which bears his name is very probably of Christian authorship.—The persecutions again took a new turn under Marcus Aurelius (A.D. 161–180) who was, both as a man and a ruler, one of the noblest figures of antiquity. In the pride of his stoical wisdom, however, despising utterly the enthusiasm of the Christians, he not only allowed free scope to the popular hatred, but also introduced the system of espionage, giving to informers the confiscated property of the Christians, and even permitting the use of torture, in order to compel them to recant, and thus gave occasion to unexampled triumphs of Christian heroism. At Rome, the noble Apologist Justin Martyr, denounced by his opponent the philosopher Crescens, after cruel and bloody scourging, died under the executioner’s axe about A.D. 165 (§ 30, 9).—In regard to a very severe persecution endured by the church of Smyrna, we possess an original report of it sent from that church to one closely related to it, embellished with legendary details or interpolated, which Eusebius has incorporated in his Church History. The substance of it is a description of the glorious martyr death of their aged bishop Polycarp (§ 30, 6), who, because he refused to curse the Lord whom he had served for eighty-six years, was made to mount the funeral pile, and while rejoicing in the midst of the flames, received the crown of martyrdom. According to the story the flames gathered around him like a wind-filled sail, and when a soldier pierced him with his sword, suddenly a white dove flew up; moreover the glorified spirit also appeared to a member of the church in a vision, clothed in a white garment. Eusebius places the date of Polycarp’s death shortly before A.D. 166. But since it has been shown by Waddington, on the basis of an examination of recently discovered inscriptions, that the proconsul of Asia, Statius Quadratus, mentioned in the report of the church of Smyrna, did not hold that office in A.D. 166, but in A.D. 155–156, the most important authorities have come to regard either A.D. 155 or A.D. 156 as the date of his martyrdom. Still some whose opinions are worthy of respect refuse to accept this view, pointing out the absence of that chronological statement from the report in Eusebius and to its irreconcilability with the otherwise well-supported facts, that Polycarp was on a visit to Rome in A.D. 155 (§ 37, 2), and that the reckoning of the day of his death in the report as ὄντος σαββάτου μεγάλου would suit indeed the Easter of A.D. 155, as well as that of A.D. 166, but not that of A.D. 156.24 The legend of the Legio fulminatrix, that in the war against the Marcomanni in A.D. 174 the prayers of the Christian soldiers of this legion called forth rain and thunder, and thus saved the Emperor and his army from the danger of perishing by thirst, whereupon this modified law against the accusers of the Christians was issued, has, so far as the first part is concerned, its foundation in history, only that the heathen on the other hand ascribed the miracle to their prayer to Jupiter Pluvius.25—Regarding the persecution at Lyons and Vienne in A.D. 177, we also possess a contemporary report from the Christian church of these places (§ 32, 8). Bishop Pothinus, in his ninetieth year, sank under the effects of tortures continued during many days in a loathsome prison. The young and tender slave-girl Blandina was scourged, her body scorched upon a red-hot iron chair, her limbs torn by wild beasts and at last her life taken; but under all her tortures she continued to repeat her joyful confession: “I am a Christian and nothing wicked is tolerated among us.” Under similar agonies the boy Ponticus, in his fifteenth year, showed similar heroism. The dead bodies of the martyrs were laid in heaps upon the streets, until at last they were burnt and their ashes strewn upon the Rhone. Commodus (A.D. 180–192), the son of Marcus Aurelius, who in every other respect was utterly disreputable, influenced by his mistress Marcia, showed himself inclined, by the exercise of his clemency,