LITMIR.BIZ

Скачать книгу

were doing no harm. He doubts if a just emperor could have ordered anything so unjust; and if the last order was really not from the emperor, the Christians entreat him not to give them up to their enemies.[A] We conclude from this that there were at least imperial rescripts or constitutions of M. Antoninus which were made the foundation of these persecutions. The fact of being a Christian was now a crime and punished, unless the accused denied their religion. Then come the persecutions at Smyrna, which some modern critics place in A.D. 167, ten years before the persecution of Lyon. The governors of the provinces under M. Antoninus might have found enough even in Trajan's rescript to warrant them in punishing Christians, and the fanaticism of the people would drive them to persecution, even if they were unwilling. But besides the fact of the Christians rejecting all the heathen ceremonies, we must not forget that they plainly maintain that all the heathen religions were false. The Christians thus declared war against the heathen rites, and it is hardly necessary to observe that this was a declaration of hostility against the Roman government, which tolerated all the various forms of superstition that existed in the empire, and could not consistently tolerate another religion, which declared that all the rest were false and all the splendid ceremonies of the empire only a worship of devils.

[A] Eusebius, iv. 26; and Routh's Reliquiae Sacrae, vol. I, and the notes. The interpretation of this Fragment is not easy. Mosheim misunderstood one passage so far as to affirm that Marcus promised rewards to those who denounced the Christians; an interpretation which is entirely false. Melito calls the Christian religion "our philosophy," which began among barbarians (the Jews), and flourished among the Roman subjects in the time of Augustus, to the great advantage of the empire, for from that time the power of the Romans grew great and glorious. He says that the emperor has and will have as the successor to Augustus' power the good wishes of men, if he will protect that philosophy which grew up with the empire and began with Augustus, which philosophy the predecessors of Antoninus honored in addition to the other religions. He further says that the Christian religion had suffered no harm since the time of Augustus, but on the contrary had enjoyed all honor and respect that any man could desire. Nero and Domitian, he says, were alone persuaded by some malicious men to calumniate the Christian religion, and this was the origin of the false charges against the Christians. But this was corrected by the emperors who immediately preceded Antoninus, who often by their rescripts reproved those who attempted to trouble the Christians. Hadrian, Antoninus' grandfather, wrote to many, and among them to Fundanus, the governor of Asia. Antoninus Pius, when Marcus was associated with him in the empire, wrote to the cities that they must not trouble the Christians; among others, to the people of Larissa, Thessalonica, the Athenians, and all the Greeks. Melito concluded thus: "We are persuaded that thou who hast about these things the same mind that they had, nay rather one much more humane and philosophical, wilt do all that we ask thee."—This Apology was written after A.D. 169, the year in which Verus died, for it speaks of Marcus only and his son Commodus. According to Melito's testimony, Christians had only been punished for their religion in the time of Nero and Domitian, and the persecutions began again in the time of M. Antoninus, and were founded on his orders, which were abused, as he seems to mean. He distinctly affirms "that the race of the godly is now persecuted and harassed by fresh imperial orders in Asia, a thing which had never happened before." But we know that all this is not true, and that Christians had been punished in Trajan's time.

If we had a true ecclesiastical history, we should know how the Roman emperors attempted to check the new religion; how they enforced their principle of finally punishing Christians, simply as Christians, which Justin in his Apology affirms that they did, and I have no doubt that he tells the truth; how far popular clamor and riots went in this matter, and how far many fanatical and ignorant Christians—for there were many such—contributed to excite the fanaticism on the other side and to embitter the quarrel between the Roman government and the new religion. Our extant ecclesiastical histories are manifestly falsified, and what truth they contain is grossly exaggerated; but the fact is certain that in the time of M. Antoninus the heathen populations were in open hostility to the Christians, and that under Antoninus' rule men were put to death because they were Christians. Eusebius, in the preface to his fifth book, remarks that in the seventeenth year of Antoninus' reign, in some parts of the world, the persecution of the Christians became more violent, and that it proceeded from the populace in the cities; and he adds, in his usual style of exaggeration, that we may infer from what took place in a single nation that myriads of martyrs were made in the habitable earth. The nation which he alludes to is Gallia; and he then proceeds to give the letter of the churches of Vienna and Lugdunum. It is probable that he has assiged the true cause of the persecutions, the fanaticism of the populace, and that both governors and emperor had a great deal of trouble with these disturbances. How far Marcus was cognizant of these cruel proceedings we do not know, for the historical records of his reign are very defective. He did not make the rule against the Christians, for Trajan did that; and if we admit that he would have been willing to let the Christians alone, we cannot affirm that it was in his power, for it would be a great mistake to suppose that Antoninus had the unlimited authority which some modern sovereigns have had. His power was limited by certain constitutional forms, by the Senate, and by the precedents of his predecessors. We cannot admit that such a man was an active persecutor, for there is no evidence that he was,[A] though it is certain that he had no good opinion of the Christians, as appears from his own words.[B] But he knew nothing of them except their hostility to the Roman religion, and he probably thought that they were dangerous to the state, notwithstanding the professions, false or true, of some of the Apologists. So much I have said, because it would be unfair not to state all that can be urged against a man whom his contemporaries and subsequent ages venerated as a model of virtue and benevolence. If I admitted the genuineness of some documents, he would be altogether clear from the charge of even allowing any persecutions; but as I seek the truth and am sure that they are false, I leave him to bear whatever blame is his due.[C] I add that it is quite certain that Antoninus did not derive any of his ethical principles from a religion of which he knew nothing.[D]

      [A] Except that of Orosius (vii. 15), who says that during the Parthian war there were grievous persecutions of the Christians in Asia and Gallia under the orders of Marcus (praecepto ejus), and "many were crowned with the martyrdom of saints."

[B] See xi. 3. The emperor probably speaks of such fanatics as Clemens (quoted by Gataker on this passage) mentions. The rational Christians admitted no fellowship with them. "Some of these heretics," says Clemens, "show their impiety and cowardice by loving their lives, saying that the knowledge of the really existing God is true testimony (martyrdom), but that a man is a self-murderer who bears witness by his death. We also blame those who rush to death; for there are some, not of us, but only bearing the same name, who give themselves up. We say of them that they die without being martyrs, even if they are publicly punished; and they give themselves up to a death which avails nothing, as the Indian Gymnosophists give themselves up foolishly to fire." Cave, in his primitive Christianity (ii. c. 7), says of the Christians: "They did flock to the place of torment faster than droves of beasts that are driven to the shambles. They even longed to be in the arms of suffering. Ignatius, though then in his journey to Rome in order to his execution, yet by the way as he went could not but vent his passionate desire of it 'Oh that I might come to those wild beasts that are prepared for me; I heartily wish that I may presently meet with them; I would invite and encourage them speedily to devour me, and not be afraid to set upon me as they have been to others; nay, should they refuse it, I would even force them to it;'" and more to the same purpose from Eusebius. Cave, an honest and good man, says all this in praise of the Christians; but I think that he mistook the matter. We admire a man who holds to his principles even to death; but these fanatical Christians are the Gymnosophists whom Clemens

Скачать книгу