Persecution in the Early Church, Research Paper Example

Thesis Statement

The persecution of the early church- intended to extinguish a renegade religious movement- ultimately promoted its growth, especially as details and hidden agendas of persecutors became known throughout the world.

Introduction

Caught in the crux of epic historical irony, the Christian church and their Roman host remained at odds. In its infancy, the members of the early Christian church gathered in multitudes in public and in small groups in private- many of these men and women to later become its martyrs. Still, these apostolic ‘fishers of men’ soon discovered that the word spread quickly among the common people. The church’s leader, Jesus of Nazareth, himself grew from a carpenter’s son to a recognizable figure who turned a small following into an international religious movement affecting the world for thousands of years and  outlasting the dominant belief systems of the day. The come one, come all invitation of the Christian church- and its emphasis upon universal good will- spread through much of the Middle East prior to Jesus’ crucifixion. His earliest supporters, “these that have turned the world upside down” (Act 17:6)[1], continued to spread His word long after his death and the martyrdom of many of his early followers.

Pressure creates opportunities for growth or for collapse, and during the trials of the Church’s early years, persecution strengthened Christian support. The following pages examine the reasons for persecution and the reality of effects produced by persecution in order to understand the relationship between persecution of the early Church’s and its rapid growth, which defies the very intent of those people who sought to stop its spread.

Reasons For Persecution

The growth of the early church soon drew the attention of ancient leaders—a new, monotheistic, inclusive belief system piqued the interest of the lower classes first but eventually included members of all levels of society. Ironically, while Roman tolerance for other belief systems grew, rival groups balked at ideas of faith, power, and the way to a better afterlife. In the seventeenth chapter of the Biblical book of Acts, Paul recognizes Roman tolerance of pagan worship, noting an altar inscribed with “To the Unknown God” (Acts 17:23). Tolerance for other faiths allowed Rome to exercise some control and monitor large new groups as they sprang up, but this time period coincides with the first persecutions of Christian men and women.

Early believers knew that they would inevitably experience persecution. The common faiths of the day and the Christian church shared little common ground, and affluent citizens under old belief systems experienced a religious advantage by offering greater sacrifices. A religion built upon a premise of pure faith subtly threatened the flow of the Roman economic system which received the financial benefits of tolerance. From the Roman perspective, Christianity appeared dangerous in a non-violent capacity. The Roman governor, Pliny, commented on the customs which appeared unusual to him and his fellow Romans:  “The sum total, of their guilt or error amounted to no more than this: [the Christians] have met regularly before dawn on a fixed day to chant verses alternately among themselves in honor of Christ as if to god, and also to bind themselves by oath.  After this ceremony it was their custom to disperse and reassemble later to take food of an ordinary, harmless kind.”[2] However, in the very same letter, Pliny calls the Christian church “a degenerate sort of cult carried to extravagant lengths”.[3]  Even well-respected intellectuals of Rome, such as Pliny, misunderstood the deeper nuances of the Church and create an atmosphere of distrust which held the faithful followers as ‘degenerate’ cultists, ergo dangerous revolutionaries. The metaphors of the Lord’s Supper and of Baptism confused outsiders who encountered Christianity. Why do these newcomers eat their follower’s body and blood, why do they wash each other’s feet, and why would they not confine themselves to one group of people or to a traditional religious establishment, like the many Roman temples which borrowed faces or stories from Egypt and Greece? Within Rome, foreigners developed where citizens once stood.

In contrast to the modern emphasis on the separation of church and state, Roman life combined religion, society, and politics. Since private and public lives intertwined in ancient Rome, the support of traditional ways upheld society as a whole.[4] Political leaders derived much of their power from a devout public image, which they reinforced with temple dedications and “pious” participation.[5] The Roman belief system constantly changed and adopted new figures as gods and goddesses, and prominent Roman citizens claimed lineage with gods. Christianity required exclusive faith and effectively separated power from religion in Roman society. If Roman power did not control what happened within its own borders, then its influence weakened in outlying territories. Christians devoted themselves to Jesus first and to Caesar only when called upon by civic duty. Jesus addressed the seeming contradiction, saying “Give to Caesar what is Caesar’s and give to God what is God’s”. Christians created a schism which undermined religious, sociocultural, and political customs throughout the world. [6] Without a direct threat, Roman action might appear intolerant or petulant.

Romans were not the only the persecutors of the early Christian church, which first found many enemies among the Jews, whose acceptance of God-centered religious writings did not extend to those books included in the modern New Testament.[7] Christians has other orders and ideas based upon the new writings. Paul said “But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons.” (Gal. 4:4-5). The Jews did not accept Gentiles as fellow ‘sons’. A close inspection of the New Testament reveals that the controversial Christian outreach among the Gentiles contributed to this rift and ultimately led to Paul’s discipleship outside of Jerusalem. However, the hatred which the Jews and Romans expressed toward the Christian church defended social and political customs that both groups felt to be threatened by the lack of a structure which includes select groups and excludes the majority whom they considered unworthy. In 64 A.D., Anti-Christian sentiments begin to heat up when a disastrous fire in Rome is attributed to one of the church’s followers. The fire spares about a third of the city.[8]  Emperor Nero deflected suspicion from his need to clear space for renovations by naming church-members as the culprits behind an attack by fire on Rome itself. The subtlety of persecution came to an abrupt end- upon the word of an insane Roman emperor.

The first three centuries of Christian growth cycled between a peaceful uneasiness and outright persecution. In the third century, Christian persecution reaches fever pitch as its influence and numbers grow, threatening ancient society as a powerful force and no longer the popular scapegoat of blame. The appearance of structure frightened those who hoped that its influence would be short-lived and limited to apostolic wanderers and secret worshippers. The first church was built, and “The Great Persecution” began. [9]

Reality of Persecution

Persecution of the Christians took many forms and did not always include martyrdom. For example, the confiscation of Christian property and the required payment of retribution proved subtler, more sympathetic means of Roman persecution.^[10] Nevertheless, physical torture or martyrdom did frequently occur and nurtured respect for the steadfast faithfulness of these believers. The hagiographic literature of Eusebius and Lactantius provides accounts of public reaction to Christian persecution.[11] These writings glorify the martyrs and criticize the fervor of anti-Christian apostasy in Rome- martyrs such as Polycarp, Ignatius, Perpetua, and Felicity, the heroes of an emerging faith. Polycarp’s martyrdom delivers Christian testimony rather than deterrence.^[12]

As the reasons for hating Christians diversified, so did the methods of creating martyrs. Since no standard procedure existed for the execution of these religious rebels, the executioners utilized whatever method was preferable or easily arranged. Some executioners tortured their victims first, enjoying their misery as they fed hatred. Early Christians who were captured were often publicly impaled, burned alive or worse. Eusebius writes:  “As to the rest, each was subjected to a series of various tortures: one was scourged mercilessly, another racked and scraped to death…Still another, half dead, would be discarded as a corpse, while a man who had sacrificed willingly was nevertheless dragged a long distance by his feet.”[13] Execution became a spectator sport not unlike gladiatorial combat. However, these deaths were not clean and often extended in torture. Two young mothers, Perpetua and Felicity, stood naked before throngs of angry citizens before they were publicly tried to a tortured heifer which eventually trampled them both. A barely-living Perpetua drew the soldier’s hand to cut her own throat.^[14]   The angry Roman mob quickly demanded that future executions occur only on dressed martyrs.[15] These minuscule Roman objections did little to change the widespread thirst for more Christian blood. These grotesque, severe forms of public execution drew large audiences.

Results of Persecution

Rome exclusively focused on its goal of eradicating Christianity. Its leaders wanted everyone to witness what happens to members of the Church. The ‘sport’ of Christian execution ironically spurs the growth of the Church. The frequency and inhumanity of executions drew crowds who watched in disbelief as these brave outcasts clung to their faith over their lives, singing hymns of praise to God only moments before death. ^[16] Like gladiators, Romans remembered Christian martyrs as superhero figures, but followers of the Church also possessed great “charisma” and interest.^[17] The watchers kept their eyes and ears open, learned more about the Christian faith, and gradually began to accept and join those whom they previously hated. Eusebius describes the aftermath:  “When this had been done, it was as if a light had suddenly blazed out of a dark night. In every city, churches were thronged, congregations crowded, and rites duly performed. All the unbelieving heathen were astonished at the wonder of so great a transformation and hailed the Christians’ God as alone great and true.”[18] Some Christians sought martyrdom as a means of securing a legacy and of proving their deep commitment to the faith before their lives ended.[19]

As Christianity emerged from the harshest Roman persecutions, members of the Church grew closer and stronger in faith after the sacrifices of fellow members and resulted in apologetics and a philosophical study of God and martyrdom.[20] As Christian numbers grew, Rome tolerated its development for reasons of political survival. Under Constantine, the Christian faith received preferential treatment and was adopted as Rome’s national religion. As the Roman Empire expanded, so did the reach of its newly-accepted religion.

Conclusion

Roman persecution counted on the fragility of the human body and discounted the transcendence of the spirit. As Tertullian aptly expressed it, “The more we are mown down by you pagans, the more in number we grow; the blood of Christians is seed”. [21] Roman hatred and unrest created a society which viewed a little good will favorably. The execution of Church members granted continued life to the curious onlookers who envied the certainty of the condemned. Romans felt condemned by a society of their creation—one of lust, power, greed, and anger. Mounted to the Roman Coliseum, a modern plaque reads: “The amphitheatre, once consecrated to triumphs, entertainments, and in the impious worship of pagan gods, is now dedicated to the sufferings of the martyrs, purified from impious superstitions.”.[22] Beginning with the death of Jesus himself, the eagerness with which Romans executed enemies defeated them. Through death, the Church lived, and the rise of Christianity and its early persecution are forever linked.

References

Eusebiu. “What a Difference a Reign Makes.” Christian History 2001 (January 1, 2001): Christian Periodical Index, EBSCOhost (accessed July 28, 2010).

Fergson, Everett. Church History: From Christ to Pre-Reformation.Grand Rapids, Michigan: Zondervan 2005.

Frend, Willam H.C. “Persecution in the Early Church.” Christian History 1990 (January 1, 1990): Christian Periodical Index, EBSCOhost (accessed July 28, 2010).

Litfn, Bryan M. Getting to Know the Church Fathers: An Evangelical Introduction. Grand Rapids, Michigan: Brazos Press, 2007.

Luijendjk, Annemarie. “Papyri from the Great Persecution: Roman and Christian Perspectives.” Journal of Early Christian Studies 16, no. 3 (2008): 341-369. http://muse.jhu.edu.ezproxy.liberty.edu:2048/ (accessed July 28, 2010).

Wlken, Robert L. “The Piety of the Persecutors.” Christian History 1990 (January 1, 1990): Christian Periodical Index, EBSCOhost (accessed July 28, 2010).

Wrght, David F. “The Testimony of Blood: the Charisma of Martyrdom.” Bibliotheca sacra 160, no. 640 (October 1, 2003): 387-397. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 28, 2010).

[1] Acts 17:6 KJV

[2] 2 Wilken, Robert L. “The Piety of the Persecutors.” Christian History 1990 (January 1, 1990): Christian Periodical     Index, EBSCOhost (accessed July 28, 2010).

[3] Ibid…6

[4] Ibid…6

[5] Ibid…6

[6] Ibid…6

[7] 7 Frend, William H.C. “Persecution in the Early Church.” Christian History 1990 (January 1, 1990): Christian Periodical Index, EBSCOhost (accessed July 28, 2010): 5.

[8] Ibid…5

[9] Ibid…5

[10] Ibid…344

[11] Luijendijk, Annemarie. “Papyri from the Great Persecution: Roman and Christian Perspectives.” Journal of Early Christian Studies 16, no. 3 (2008): 341-369. http://muse.jhu.edu.ezproxy.liberty.edu:2048/ (accessed July 28, 2010): 342.

[12] 16 Wright, David F. “The Testimony of Blood: the Charisma of Martyrdom.” Bibliotheca sacra 160, no. 640 (October 1, 2003): 387-397. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 28, 2010): 388.

[13] 12 Eusebius. “What a Difference a Reign Makes.” Christian History 2001 (January 1, 2001): Christian Periodical Index, EBSCOhost (accessed July 28, 2010).

[14] Ibid…134

[15] 13 Litfin, Bryan M. Getting to Know the Church Fathers: An Evangelical Introduction. Grand Rapids, Michigan: Brazos Press, 2007: 134.

[16]  17 Eusebius. “What a Difference a Reign Makes.” Christian History 2001 (January 1, 2001): Christian Periodical Index, EBSCOhost (accessed July 28, 2010).

[17] 18 Wright, David F. “The Testimony of Blood: the Charisma of Martyrdom.” Bibliotheca sacra 160, no. 640 (October 1, 2003): 387-397. ATLA Religion Database with ATLASerials, EBSCOhost (accessed July 28, 2010): 387.

[18] 15 Eusebius. “What a Difference a Reign Makes.” Christian History 2001 (January 1, 2001): Christian Periodical Index, EBSCOhost (accessed July 28, 2010).

[19] 19 Ferguson, Everett. Church History: From Christ to Pre-Reformation.Grand Rapids, Michigan: Zondervan 2005: 85.

[20] 20 Ibid…85.

[21] 21 Litfin, Bryan M. Getting to Know the Church Fathers: An Evangelical Introduction. Grand Rapids, Michigan: Brazos Press, 2007: 135.

[22] 22 Litfin, Bryan M. Getting to Know the Church Fathers: An Evangelical Introduction. Grand Rapids, Michigan: Brazos Press, 2007:44.