180
PERSECUTIOX
PERSECUTION
gence and the wealth of the Empire. The attitude of the Emperors had changed. Manj' of them — e.g. Elar;abahis (A.D. 21S--2."2), Alexander Severus (A.D. 2-22--2:ij), and Philip tlie Araliian (A.D. 244- 249) — were foreif;ner.s who hud worked tlioir way to the head of the army, and tlierefrom to tlie Im- perial purple. They were ahld soldiers, but they were not statesmen, and tliey were not interested in the retention of lionian customs and institutions. Elaijabalus and Alexander Severus were of Syrian origin on their motlier's side, and tliey were natur- all3' disposed to favour Oriental gods and customs. The syncretism of the age found a vivid illustra- tion in tlie strange assortment of gods which Alex- ander Severus brought together in the Imperial palace — viz. images of Jesus Christ, Abraliam, and Orpheus. During this period Christianity m.'ide rapid and astonishing progress. It was to all intents and purposes a religio Ikita. The statesmanship of Antoninus Pius and Marcus Aurelius made them into stern opponents of the Christian religion, whilst the laxity of their suc- cessors was equivalent to tolerance — but it was the tolerance of inditterence.
Decius (249-251) introduced a new period as regards the relationship between the Church and tlie Empire. The Emperor was face to face with a formidable foe. The Empire was threatened on its northern and western frontiers by Franks and Goths. It was a matter of pressing ur'gency to consolidate the Empire in view of this formidable danger. The view prevailed that the nation could not offer a united front to an external foe unless it was of one way of thinking on all subjects. Rome had not yet discovered that religious freedom does not issue in political dissension. Decius was an able ruler, and he saw that the old doctrine of the absoluteness of the State must be restored. Re- cusancy must be for ever suppressed. Decius inaugurated the first general persecution of Chris- tianity on the part of the Empire. This was a deliberate efibrt to stamp out Christianity, and the repressive measures were those which have been generally adopted by governments in all lands when they have attempted to suppress religious liberty and establish a state of ecclesiastical uni- formity. We are not surprised toread that many failed to stand the test, inasmuch as the personnel of the Church had considerably changed during the first half of the century. INIany had embraced the gospel who were complete strangers to the meaning ana demand of Christian faith. But it is a marvel- lous fact that there were in various parts of the Empire men and women in large numbers who triumphantly stood the test and endured ' torture, not accepting deliverance.' Valerian (253-260) continued the repressive measures of Decius — but with added violence. Attendance at meetings- for Christian worship became a capital ottence. The meeting-places of Christians were conliscated, and all subjects of the Empire were required to conform to the Imperial demands. But Christianity had become an integral part of the life of the Empire, and the successors of Valerian came to the con- clusion that they had undertaken an impossible task. The Church enjoyed peace for a considerable period, and during this period it fortified its posi- tion to such an extent that the organizers of the next general persecution undertook a still more hopeless task.
l*or nineteen years after his accession Diocletian (284-305) carried on the policy of his immediate predecessors. He was one of the most statesmanlike Emperors that ever occupied the Imperial throne. He was in a sense the successor of the Emperors of the 2nd cent., and attempted to carry out their policy of consolidating the Empire. In the government of the Empire he secured the services
of a colleague, and in addition he appointed two assistant Emperors. In the West Maximin ruled as Augustus, and had Constantius Chlorus as his Ccesar, whilst Diocletian as.sociated with himself Galerius as his Ca'sar. Galerius was an extremely able soldier, and it was his inliuence that weighed with Diocletian in his decision to resume the policy of Decius. In the West there was peace, for Constantius was favourably disposed towards the Christian religion. It was the festival of the Roman god Terminus in Nicomedia, the new capital of the Empire, that marked the commence- ment of the persecution under Diocletian. On an occasion like this men would vie with each other in words and deeds expressive of their patriotism, and the absence of the Christian section of the popula- tion would be marked. \\'hilst the people were assembled together to celebrate tlie cult of the Emjjeror, the Christians would be gathered together in their own church. We are not surprised that the destruction of this church was the beginning of hostilities.
Four edicts were published, and each one pos- sessed its distinctive features. The first edict required the instant demolition of all churches and the burning of all Bibles. Christians who refu.sed to conform were deprived of all civil rights, and they were placed beyond the pale of the laws of the Empire. The second edict was especially directed against the officials of the Chui-ch, whilst the third offered release to the imprisoned clergy who were prepared to recant, and further torture in case of refusal. The fourth edict held out to all Christians, laymen and clergy, the choice between death and sacrifice. Although persecution was not continuous and not universal throughout the Em- pire, Galerius continued bis policy ; but on the eve of his death he attached his name, along with tho.se of Constantino (the son of Constantius) and Licinius, to the first Edict of Toleration, pub- lished in Nicomedia in A.D. 311. The edict, in Gibbon's translation, is as follows : ' We were par- ticularly desirous of reclaiming, into the way of reason and nature, the deluded Christians, who had renounced the religion and ceremonies instituted by their fathers, and, presumptuously despising the practice of antiquity, had invented extravagant laws and opinions, according to the dictates of their fancy, and had collected a various society from the different provinces of our empire. The edicts which we have published to enforce the worship of the gods, having exposed many of the Christians to danger and distress, many having suffered death, and many more, who still persist in their impious folly, being left destitute of any public exercise of religion, we are disposed to extend to those un- happy men the effects of our wonted clemency. We permit them, therefore, freely to profess their private opinions, and to assemble in their con- venticles without fear or molestation, provided always that they preserve a due respect to the established laws and government.' *