Persecution came to the Christians first from the Jews. Had not these deserters of their fathers' faith precipitated Roman hatred upon the Jews which resulted in persecution, expulsion, and loss of freedom and independence?[92:1] Might not the Jewish religion be greatly weakened if this proselyting continued? Hence the Christians were persecuted individually and in masses.[92:2] The Jews sought in every possible way to incite the Roman authorities against the hated Christians.[92:3] This resulted in an irreparable breach between the two sects. The Christians were brought into greater prominence, and the Romans even sought to protect them from the Jewish fanatics.[92:4] At the same time a greater Christian zeal was aroused, and thus the spread of the new faith was promoted.
The Roman government tolerated the Christians at the outset, because they were regarded as a harmless sect of Jews, whose work was quiet and unobtrusive.[92:5] The significance of Christianity was not understood, nor the marvellous spread of the faith noticed. Indeed Roman hostility to the Jews led at first to
personal and official protection of the supporters of the new faith, until the Jewish War in 70 A.D.
The Roman policy soon changed, however, from that of indifference, or protection, to persecution. The causes for this change are: (1) The political science of the Roman Empire, and (2) the inherent character of Christianity.
Ethically the Roman state embodied the highest good, hence all human good depended upon the integrity and security of the state. That principle subordinated the religious to the political, and made the Emperor the head of all recognised religions. Roman law upheld this theory, as clearly stated by Cicero: "No man shall have for himself particular gods of his own; no man shall worship by himself new or foreign gods, unless they are recognised by the public laws."[93:1] Julius Paulus, a Roman citizen, stated the idea thus: "Whoever introduces new religions, the tendency and character of which are unknown, whereby the minds of men might be disturbed, should, if belonging to the higher rank, be banished; if to the lower, punished with death." Gaius said of forbidden associations: "Neither a society, nor a college, nor any body of this kind, is conceded to all persons promiscuously; for this thing is regulated by laws, or codes of the Senate, and by imperial constitutions."[93:2] Hence from a legal standpoint Christianity was illegal, because it introduced a new religion not admitted into the class of religiones licitæ. "You are not permitted by the law," was the taunt of pagans.[93:3]
To organise churches and to hold unlicensed meetings were violations of Roman law. Might they not easily serve as covers for political plots? Mæcenas advised Augustus: "Worship the gods in all respects in accordance with the laws of your country, and compel all others to do the same. But hate and punish those who would introduce anything whatever alien to our customs in this particular . . . because such persons, by introducing new divinities, mislead many to adopt foreign laws. Hence conspiracies and secret combinations—the last things to be borne in a monarchy."[94:1] Roman citizens, therefore, who turned Christian were criminals, outlaws, bandits, and traitors; consequently the best Emperors, those who felt called upon to enforce the law for the weal of the Empire, those who wished to restore the vigour and power of old Rome, sought to exterminate them, while the worst rulers were mostly indifferent, and in some instances tolerant.
Christianity, inherently, was opposed to the whole governmental, social, and religious systems of Rome in the most offensive and uncompromising manner. It advocated one God for all men, one universal kingdom, one brotherhood of all men, and one plan of salvation. It was world-wide, above the Emperor, and advocated a non-Roman unity. The Christians were subjects of God's kingdom first, and the Emperor's next; and when Rome spurned this secondary allegiance they ceased to feel themselves Romans at all.[94:2] They refused the duties of loyal citizens, held no offices, objected to military service,[94:3] and refused
to sacrifice to the honour of the Emperor.[95:1] "Does not the Emperor punish you justly?" asked Celsus. "Should all do like you he would be left alone—there would be none to defend him. The rudest barbarians would make themselves masters of the world." Furthermore the Christians claimed the exclusive possession of divine knowledge and called all forms of pagan worship idolatrous.[95:2] Christianity itself was intolerant of all other religions. Was not Christianity the only true faith? How then could the Christians compromise with false faiths, or concede to them any truth, or any right to exist?[95:3] Hence it was inevitable, and Christians were keenly conscious of the fact, that a conflict should arise between Christianity and the Roman Empire, before the universal dominion of the world could come. The efforts of imperial officers to compromise matters, by insisting on mere outward conformity, met with little success.
The attack made by paganism on Christianity came first from Roman philosophers, scholars, and statesmen for all sorts of motives. Some desired popular favour, others were sincere, still others sought to win imperial approval. Many, no doubt, even though they had no longer any heart for the ancient faith, yet could not bear to see it abolished. They would agree with Cæcilius that "Since all nations agree to recognise the immortal gods, although their nature or their origin may be uncertain, I cannot endure that any one swelling with audacity and such irreligious knowledge should strive to dissolve or weaken a
religion so old, so useful, so salutary."[96:1] Tacitus called Christians "haters of mankind," and assailed their religion as a "destructive superstition."[96:2] Suetonius denounced the new faith as a "poisonous or malignant superstition." Others scoffed at these odd devotees as "dangerous infidels," "enemies of Cæsar and of the Roman people," and "a reprobate, unlawful, desperate faction." Priests, driven on by duty and possibly fearing the loss of their offices, added their sacred voices to the popular clamour.[96:3] Merchants and artists, whose livelihood depended upon the sale of their products and wares to pagan temples and worshippers, raised their voices against the new sect "without altars, without temples, without images, and without sacrifices."[96:4] Then the populace, incited by the above-named classes, took up the opposition and soon spread the wildest reports.[96:5]