Pliny to the Emperor Trajan*
It is my practice, my lord, to refer to you all matters concerning which I am in doubt. For who can better give guidance to my hesitation or inform my ignorance? I have never participated in trials of Christians. I therefore do not know what offenses it is the practice to punish or investigate, and to what extent. And I have been not a little hesitant as to whether there should be any distinction on account of age or no difference between the very young and the more mature; whether pardon is to be granted for repentance, or, if a man has once been a Christian, it does him no good to have ceased to be one; whether the name itself, even without offenses, or only the offenses associated with the name are to be punished.
Meanwhile, in the case of those who were denounced to me as Christians, I have observed the following procedure: I interrogated these as to whether they were Christians; those who confessed I interrogated a second and a third time, threatening them with punishment; those who persisted I ordered executed. For I had no doubt that, whatever the nature of their creed, stubbornness and inflexible obstinacy surely deserve to be punished. There were others possessed of the same folly; but because they were Roman citizens, I signed an order for them to be transferred to Rome.
This persecution of Christians by Roman authorities happened early in the second century as Pliny the Younger was governor of Pontus/Bithynia from 111-113 AD). Note that if those accused of being Christians would not deny it, after being interrogated 2 or 3 times, the order was given for their execution.
In his book, Water from a Deep Well, author Gerald Sittser writes –
Arenas in the ancient world functioned much like our modern arenas do, as places of entertainment. But the entertainment back then was cruel, brutal and bloody. Gladiators fought to the death, charioteers raced to victory or died trying, wild beasts mauled slaves, prisoners and enemies of the state. Victors won the crowd’s admiration, and perhaps even achieved fame or freedom; losers were maimed for life, if they survived at all.
Christians met their death in the arena too. Their suffering satiated the bloodlust of the mob, which assembled to watch them being torn apart by animals or run through with a gladiator’s sword. The martyrdom of Christians was a public event that provided entertainment for average citizens and warned the faithful that they could be next. Ironically, this persecution achieved the opposite result for which it was intended. Rather than snuff out the Christian movement, persecution fanned it. The blood of the Christians, as Tertullian said so long ago, became seed, inspiring believers and impressing – or enraging – pagans (that is, those who practiced the ancient religions or participated in foreign cults). Spectators wondered where these Christians found their courage and what kind of religion could inspire such sacrifice.
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When forced to choose, they (i.e. the Christians, JM) chose to follow Jesus, no matter what the price. The early martyrs paid an extreme price, their very lives. But the value of their example is not in the martyrdom itself, however noble and courageous, but in their commitment to Christ’s lordship. That we might not have to die for Christ is irrelevant. How we live for Christ is the real issue (emphasis mine, JM). [Gerald L. Sittser, Water from a Deep Well: Christian Spirituality from Early Martyrs to Modern Missionaries. (Downers Grove, IL: IVP Books, 2007) p. 27, 28]
It has often been said that history repeats itself, leaving us to wonder whether or not the atrocities committed against followers of Christ will ever again reach the magnitude of the persecutions Christians received from the Roman Empire. That being said, people of faith in Christ and God’s word are being put to death every day in this 21st century. If we faced the same sort of interrogation of those in ages past or those who, in the present day, are questioned in the Middle East by radical Islamists and then executed, how would we respond?
Perhaps the last sentence in the above quote is the most significant of all. “How we live for Christ is the real issue.” This is what Paul addressed in his letter to the church at Philippi. What he wrote in Philippians 1:21 is recognized, memorized, and oft quoted: “For me to live is Christ, and to die is gain.” It is, however, the statement preceding it which gives it its full impact. “According to my eager expectation and hope, I will not be put to shame on anything, but in all boldness – as it has always been, so it is even now – Christ will be honored in my body, whether by life or by death” (Phil. 1:20 – Hugo McCord, McCord’s New Testament Translation of the Everlasting Gospel. Henderson, TN: Freed-Hardeman College, 1988).
May you have a very blessed week! (Jim)