TRAJAN,
under whom Pliny the Younger was governor of the province of Bithynia. In that province he found Christianity so prevalent that the worship of the gods was almost deserted. He undertook to correct this irregularity; but this being a new sort of business with him, he was soon involved in questions that he could not easily decide to his own satisfaction, and he concluded to address the emperor for the necessary instructions. He therefore wrote to Trajan as follows:—TTR 117.3
“Sir: It is my constant method to apply myself to you for the resolution of all my doubts; for who can better govern my dilatory way of proceeding or instruct my ignorance? I have never been present at the examination of the Christians [by others], on which account I am unacquainted with what uses to be inquired into, and what and how far they used to be punished; nor are my doubts small, whether there be not a distinction to be made between the ages [of the accused], and whether tender youth ought to have the same punishment with strong men? whether there be not room for pardon upon repentance? or whether it may not be an advantage to one that had been a Christian, that he has forsaken Christianity? whether the bare name, without any crimes besides, or the crimes adhering to that name, be to be punished? In the meantime I have taken this course about those who have been brought before me as Christians: I asked them whether they were Christians or not. If they confessed that they were Christians, I asked them again, and a third time, intermixing threatenings with the questions. If they persevered in their confessions, I ordered them to be executed; for I did not doubt but, let their confessions be of any sort whatsoever, this positiveness and inflexible obstinacy deserved to be punished. There have been some of this mad sect whom I took notice of in particular as Roman citizens, that they might be sent to that city. After some time, as is usual in such examinations, the crime spread itself, and many more cases came before me. A libel was sent to me, though without an author, containing many names [of persons accused]. These denied that they were Christians now, or ever had been. They called upon the gods, and supplicated to your image, which I caused to be brought to me for that purpose, with frankincense and wine; they also cursed Christ; none of which things, it is said, can any of those that are really Christians be compelled to do: so I thought fit to let them go. Others of them that were named in the libel, said they were Christians, but presently denied it again; that indeed they had been Christians, but had ceased to be so, some three years, some many more; and one there was that said he had not been so these twenty years. All these worshiped your image and the images of our gods; these also cursed Christ. However, they assured me that the main of their fault, or of their mistake, was this: That they were wont, on a stated day, to meet together before it was light, and to sing a hymn to Christ, as to a god, alternately; and to oblige themselves by a sacrament [or oath] not to do anything that was ill; but that they would commit no theft, or pilfering, or adultery; that they would not break their promises, or deny what was deposited with them, when it was required back again; after which it was their custom to depart, and to meet again at a common but innocent meal, which they had left off upon that edict which I published at your command, and wherein I had forbidden any such conventicles. These examinations made me think it necessary to inquire by torments what the truth was; which I did of two servant-maids, who were called “deaconesses;” but still I discovered no more than that they were addicted to a bad and to an extravagant superstition. Hereupon I have put off any further examinations, and have recourse to you; for the affair seems to be well worth consultation, especially on account of the number of those that are in danger; for there are many of every age, of every rank, and of both sexes, who are now and hereafter likely to be called to account, and to be in danger; for this superstition is spread like a contagion, not only into cities and towns, but into country villages also, which yet there is reason to hope may be stopped and corrected. To be sure, the temples, which were almost forsaken, begin already to be frequented; and the holy solemnities, which were long intermitted, begin to be revived. The sacrifices begin to sell well everywhere, of which very few purchasers had of late appeared; whereby it is easy to suppose how great a multitude of men may be amended, if place for repentance be admitted.”TTR 118.1
To this letter Trajan replied:—TTR 119.1
“My Pliny: You have taken the method which you ought, in examining the causes of those that had been accused as Christians; for indeed no certain and general form of judging can be ordained in this case. These people are not to be sought for; but if they be accused and convicted, they are to be punished: but with this caution, that he who denies himself to be a Christian, and makes it plain that he is not so, by supplicating to our gods, although he had been so formerly, may be allowed pardon, upon his repentance. As for libels sent without an author, they ought to have no place in any accusation whatsoever, for that would be a thing of very ill example, and not agreeable to my reign.” TTR 119.2
These are the facts in the case in regard to the persecution by Trajan. As a matter of fact Trajan had little to do with it. Pliny found the laws being violated. As governor of a province, he took judicial and executive cognizance of it. In his enforcing of the laws there were questions raised which he submitted to the emperor for decision. The emperor informed him that the proper course had been pursued. As a lover of justice, he directed that no regard should be paid to anonymous communications, but that all accusations should be made in due and legal form. He even goes so far as to limit to the regular form of judicial process the Christians’ disregard of the law—they were not to be sought after; but when accused in regular form, if they refused to yield, they were to be punished. In all this it is easy to see the emperor, who was the representative of the law; the just judge, refusing everything but the strictest conformity to the regular legal proceedings; and the humane man, willing rather to forego opportunity, than to hunt for occasion, to prosecute. It is difficult, therefore, to see how Trajan could fairly be charged with persecuting the Christians.TTR 119.3
Trajan died in A. D. 117, and was succeeded by—TTR 120.1