Decian persecution

The Decian persecution resulted from an edict issued in 250 by the Emperor Decius ordering everyone in the Roman Empire to perform a sacrifice to the Roman gods and the well-being of the Emperor. The edict ordered that the sacrifices be performed in the presence of a Roman magistrate, and a signed and witnessed certificate be issued to that effect. It was the first time that Christians had faced legislation forcing them to choose between their religious beliefs and death, although there is no evidence that Decius' edict was specifically intended to target Christians. The edict appears to have been designed more as an Empire-wide loyalty oath. Nevertheless, a number of Christians were put to death for refusing to perform the sacrifices, many others apostatized and performed the ceremonies, and others went into hiding. The effects were long-lasting and caused tension between Christians who had performed the sacrifices or fled and those who had not, and left bitter memories of persecution.

Background

Decius became Roman emperor in 249 as a result of military victories. He made efforts to revive Rome's "Golden Age", adding the name of one of his most admired predecessors, Trajan, to his own, revived the ancient office of censor and restored the Colosseum.[1] Restoration of traditional Roman piety was another of his aims, and after performing the annual sacrifice to Jupiter on January 3, 250, he issued an edict, the text of which is lost, ordering sacrifices to the gods to be made throughout the Empire.[1] Jews were specifically exempted from this requirement.[2] There is no evidence that this edict was intended to target Christians or that persecution of Christians was even thought of as one of the effects this decree would have; rather, it was seen as a way of unifying a vast Empire and as a sort of loyalty oath.[3] Nevertheless, this was the first time that Christians had faced legislation forcing them to choose between abandoning their religious beliefs and death.[4]

Requirements of the Edict

Libellus from the Decian persecution 250 AD certifying that the holder has sacrificed to the Roman gods

The edict ordered that everyone in the Empire, with the exception of Jews, must sacrifice and burn incense to the gods and to the well-being of the Emperor in the presence of a Roman magistrate, and get a written certificate, called a libellus, that this had been done, signed by the magistrate and witnesses.[4] Numerous examples of these libelli survive from Egypt, for instance:[1]

To the commission chosen to superintend the sacrifices. From Aurelia Ammonous, daughter of Mystus, of the Moeris quarter,priestess of the god Petesouchos, the great, the mighty, the immortal, and priestess of the gods in the Moeris quarter. I have sacrificed to the gods all my life, and now again, in accordance with the decree and in your presence, I have made sacrifice, and poured a libation, and partaken of the sacred victims. I request you to certify this below.

There is nothing in these extant libelli about any necessity of denying being a Christian, in contrast to the letter the Roman provincial governor Pliny the Younger had written to the Emperor Trajan in 112, in which he reported that suspected Christians who cursed Christ were freed,[5] an indication that targeting or persecuting Christians was not a goal of Decius' edict.

Exemption of the Jews

Julius Caesar had formulated a policy of allowing Jews to follow their traditional religious practices, a policy which was followed, and extended, by Augustus. This gave Judaism the status of a religio licita (permitted religion) throughout the Empire.[6] Roman authorities respected tradition in religion and the Jews were following the beliefs and practices of their ancestors. It was well understood that Jews would not perform sacrifices to the Roman gods or burn incense before an image of the Emperor. In contrast, the Christians were a new phenomenon, and one that did not seem like a religion to Roman authorities at all; both the earliest extant Roman references to Christianity, Pliny the Younger and Tacitus in his Annals about 116, refer to Christianity as superstitio, excessive religiosity that was socially disruptive.[7] Christians had abandoned the religion of their forefathers, and were seeking to convert others, which seemed dangerous to the Romans; refusal to sacrifice for the Emperor's well-being appeared seditious.[4]

Effects of the edict on Christians

Christians were prohibited by their faith from worshipping the Roman gods or burning incense before an image of the Emperor. Refusal resulted in the deaths of some notable Christians, including Pope Fabian, Babylas of Antioch and Alexander of Jerusalem. It is not known how much of an effort was made by the authorities to check that everyone in the Empire had a ticket certifying that they had sacrificed but it is known that numerous Christians, including Cyprian, bishop of Carthage, went into hiding.[4] The numbers of people put to death for refusing to obtain a certificate is unknown. Large numbers of Christians performed the sacrifices as required, so much so that authorities at Carthage were overwhelmed by the numbers seeking a certificate and were forced to issue a notice requesting people to come back the next day.[1]

After the edict

The effects of the edict on Christian communities, many of which had until then lived peacefully and undisturbed, was traumatic. Christians such as Cyprian who had fled rather than face death, or who had performed the sacrifices, faced hostility from other Christians.[8] By 251, efforts to enforce the edict had died down, and although short-lived, the "Decian persecution" became in the collective memory of the church an episode of monstrous tyranny.[9]

See also

References

  1. 1 2 3 4 W. H. C. Frend (1984). The Rise of Christianity. Fortress Press, Philadelphia. p. 319. ISBN 978-0-8006-1931-2.
  2. ↑ Graeme Clarke (2005). Third-Century Christianity. In The Cambridge Ancient History, Volume XII: The Crisis of Empire, edited by Alan Bowman, Averil Cameron, and Peter Garnsey. Cambridge University Press. ISBN 0-521-30199-8.
  3. ↑ Philip F. Esler, ed. (2000). The Early Christian World, Vol.2. Routledge. pp. 827–829. ISBN 978-0-415-16497-9.
  4. 1 2 3 4 Candida Moss (2013). The Myth of Persecution. HarperCollins. pp. 145–151. ISBN 978-0-06-210452-6.
  5. ↑ "Pliny's letter to Trajan, translated".
  6. ↑ Smallwood, E.Mary (2001). The Jews Under Roman Rule: From Pompey to Diocletian : A Study in Political Relations. Brill Academic Publishers. p. 539. ISBN 978-0-391-04155-4.
  7. ↑ wikisource:The_Annals_(Tacitus)/Book_15#44
  8. ↑ Chapman, John. "St. Cyprian of Carthage." The Catholic Encyclopedia. Vol. 4. New York: Robert Appleton Company, 1908. 10 April 2013
  9. ↑ Chris Scarre (1995). Chronicle of the Roman Emperors: the reign-by-reign record of the rulers of Imperial Rome. Thames & Hudson. p. 170. ISBN 0-500-05077-5.
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