The fifth was the persecution of Marcus Aurelius. Although he was by nature well inclined, he was certainly the author of much innocent bloodshed, which may be in part ascribed to the powerful influence of the so-called philosophers whose company and tone he affected. The persecution raged most severely among the Gauls; and elsewhere we find the illustrious names of Justin the great Apologist, Polycarp, bishop of Smyrna, and Felicitas and her seven children.
Followed the persecution of Septimius Severus, which lasted from 200 to 211, and was so extremely violent that many Christians believed Antichrist had come. It reaped from the church such distinguished persons as Pope Victor at Rome; Leonidas, father of the great Origen, at Alexandria; Irenæus and companions at Lyons; Perpetua and Felicitas in Mauritania. Egypt was particularly rich in holy martyrs.
After this one came the persecution of Maximinus, from 235 to 237. It was in the beginning more especially directed against the sacred ministers of the church. Several popes were put to death; and among the inferior clergy we find the deacon Ambrose, who was the bosom friend of Origen and one of his principal assistants in his work on the Holy Scriptures.
The persecution of Decius lasted from 249 to 251. The Christians, in spite of all repressive measures, had steadily increased in numbers; but this emperor thought to do what his predecessors had failed in, and was hardly seated on the throne before he published most cruel edicts against them. Among the more celebrated names of this persecution are those of Popes Fabian and Cornelius; Saturninus, first bishop of Toulouse; Babylas, bishop of Antioch; the famous Christopher in Lycia, about whom there is a beautiful legend; and the noble virgin Agatha in Sicily. The great scholar Origen was put to the torture during this persecution, but escaped death. Like Maximinus, this emperor singled out the heads of the various local churches, the most active and learned ministers, the highest of both sexes in the social scale, aiming less at the death than the apostasy of Christians, hoping in this way to destroy the faith; whence S. Cyprian laments in one of his epistles that the Christians suffer atrocious torments without the final consolation of martyrdom. One effect of this persecution was of immense benefit to the church in the East; for S. Paul, surnamed First Hermit, took refuge from the storm in Upper Egypt, where he peopled by his example the region around Thebes with those holy anchorites since called the Fathers of the Desert.
The ninth persecution was that of Valerian, who, although at first favorable to the Christians, became one of their greatest opposers at the instigation of their sworn enemy, Marcian. At this date we find upon the list of martyrs the eminent names of Popes Stephen and Sixtus II., Lawrence the Roman deacon, and Cyprian, the great convert and bishop of Carthage.
The persecution of Diocletian was the last and the bloodiest of all. It raged from 303 to 310. Maximian, the emperor’s colleague, had already put to death many Christians, and among others, on the 22d of September, 286, Maurice and his Theban legion, before the persecution became general throughout the Roman Empire. It began in this form at Nicomedia on occasion of a fire that consumed a part of the imperial palace, and which was maliciously ascribed to the Christians; and it is remarkable that the two extreme persecutions of the early church should both have begun with a false charge of incendiarism. Diocletian used to sit upon his throne at Nicomedia, watching the death-pangs of his Christian subjects who were being burned, not singly, but in great crowds. Many officers and servants of his household perished, and, to distinguish them from the rest, they were dropped into the sea with large stones fastened about their necks. A special object of the persecutors was to destroy the churches and tombs of earlier martyrs, to seize the vessels used in the Holy Sacrifice, and to burn the liturgical books and the Holy Scriptures. The Roman Martyrology makes a particular mention on the 2d of January of those who suffered death rather than deliver up these books to the tyrant. Although innumerable copies of the Scriptures perished, not a few were saved, and new copies multiplied either by favor of the less stringent executors of the law, or because the privilege was bought by the faithful at a great price. Some years ago the German Biblical critic Tischendorf discovered on Mount Sinai a Greek codex of extraordinary antiquity and only two removes from an original of Origen. It is connected with one of the celebrated martyrs of this persecution, and bears upon what we have just said of the Sacred Scriptures. In this codex, at the end of the Book of Esther, there is a note attesting that the copy was collated with a very ancient manuscript that had itself been corrected by the hand of the blessed martyr Pamphilus, priest of Cæsarea in Palestine, while in prison, assisted by Antoninus, his fellow-prisoner, who read for him from a copy of the Hexapla of Origen, which had been revised by that author himself. The touching spectacle of these two men, both of whom gave their blood for the faith, occupied, in the midst of the inconveniences, pain, and weariness of captivity, in transcribing good copies of the Bible, is one of the many instances, discovered in every age, showing the care that the church has had to multiply and guard from error the holy written Word of God.
Among the petty sources of annoyance during this persecution, was the difficulty of procuring food, drink, or raiment that had not been offered to idols; for the pagan priests had set up statues of their divinities in all the market-places, hostelries, and shops, and at the private and public fountains. They used also to go around city and country sprinkling with superstitious lustral water the gardens, vineyards, orchards, and fields, so as to put the Christians to the greatest straits to obtain anything that had not been polluted in this manner. We learn from the Acts of S. Theodotus, a Christian tradesman of Ancyra, the obstacles he had to surmount at this time to procure pure bread and wine to be used by the priests in the Mass. We can appreciate the intense severity of this persecution in many ways; but one of the most singular proofs of it is that pagans in Spain inscribed upon a marble monument, erected in Diocletian’s honor, that he had abolished the very name of Christian. This emperor had also the rare but unenviable privilege of giving his name to a new chronological period, called by the pagans, in compliment to his bloody zeal for their rites, the Era of Diocletian; but the Christians called it the Era of the Martyrs. It began on the 29th of August, 284, and was long in use in Egypt and Abyssinia. Some of the more renowned victims of this persecution are Sebastian, an imperial officer; Agnes, a Roman virgin; Lucy, a virgin of Syracuse, and the Forty Martyrs of Sebaste.
It may be interesting to note briefly the chief causes of so much cruel bloodshed, even under princes of undoubted moderation in the general government of affairs, as were Trajan, Marcus Aurelius, Antoninus the Pious, and a few others.
The most continual, if not the deepest, source of persecution were the passions of the populace. Calumny of the subtlest and most popular kind, and pressed at all times with patient effort, had so inflamed the minds of the brutal lower classes that only a word or a sign was required to set them upon the Christians. These were called disloyal to the empire, unfriendly to the princes, of a foreign religion, people who refused to fall into the ways of the majority, and enemies of the human race. From the remains of ancient histories, from the Acts of martyrs, from pagan inscriptions, and from other sources, more than fifty-seven different opprobrious qualifications, applied to the Christians as a body, have been counted up. But when particular calumnies became any way stale, the Christians could always be accused as the cause of every calamity that befell the state; so that, in the words of Tertullian (Apol. xl.), “If the Tiber exceeded its limits, if the Nile did not rise to irrigate the fields, if the rain failed to fall, if the earth quaked, if famine or pestilence scourged the land, at once the cry was raised, Christians to the lions!”
The next most constant source of trouble was the pernicious influence of the Philosophers—a set of men who pretended to be seekers after wisdom, and distinguished themselves from the vulgar by a certain style of dress. Puffed up as they were with their own knowledge, nothing irritated their pride so much as that men of the despised Christian class should presume to dispute their doctrines and teach that profane philosophy was naught, since man could not be made perfect by human wisdom, but only by the testimony of Christ who was crucified. Among the Christians, too, a special order of men whom we call Apologists, and among whom we count Justin, Tertullian, Tatian, Arnobius, Minutius Felix, Origen, Aristides, Quadratus, Athenagoras, and Miltiades the chief, exposed in their eloquent writings the vanity, contradictions, and vices of their opponents, succeeding sometimes in silencing false accusations, and even in arresting the course of persecution. Their apologies and memorials form one of the most instructive branches of early Christian literature, and are a considerable compensation for the loss of so many Acts of martyrs and other venerable documents destroyed by the pagans or which have otherwise perished.