Читать книгу A Source Book for Ancient Church History - Joseph Cullen Ayer - Страница 24

Caius Cæcilius Secundus is commonly known as Pliny the Younger, to distinguish him from his uncle, Pliny the Naturalist, whose wealth he inherited and whose name he seems to have borne. He was proprætor of Bithynia under Trajan (98–117), with whom he stood on terms of friendship and even intimacy. His letter to the Emperor requesting advice as to the right mode of dealing with Christians was written between 111 and 113.

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This correspondence is of the first importance, as it is unimpeachable evidence as to the spread of Christianity in the province in which Pliny was placed, to the customs of the Christians in their worship, and to the method of dealing with the new religion, which was followed for a long time with little change. It established the policy that Christianity, as such, was not to be punished as a crime, that the State did not feel called upon to seek out Christians, that it would not act upon anonymous accusations, but that when proper accusations were brought, the general laws, which Christians had violated on account of their faith, should be executed. Christianity was not to be treated as a crime. The mere renunciation of Christianity, coupled with the proof of renunciation involved in offering sacrifice, enabled the accused to escape punishment.

Ep. 96. It is my custom, my lord, to refer to you all questions about which I have doubts. Who, indeed, can better direct me in hesitation, or enlighten me in ignorance? In the examination of Christians I have never taken part; therefore I do not know what crime is usually punished or investigated or to what extent. So I have no little uncertainty whether there is any distinction of age, or whether the weaker offenders fare in no respect otherwise than the stronger; whether pardon is granted on repentance, or whether when one has been a Christian there is no gain to him in that he has ceased to be such; whether the mere name, if it is without crimes, or crimes connected with the name are punished. Meanwhile I have taken this course with those who were accused before me as Christians: I have asked them whether they were Christians. Those who confessed I asked a second and a third time, threatening punishment. Those who persisted I ordered led away to execution. For I did not doubt that, whatever it was they admitted, obstinacy and unbending perversity certainly deserve to be punished. There were others of the like insanity, but because they were Roman citizens I noted them down to be sent to Rome. Soon after this, as it often happens, because the matter was taken notice of, the crime became wide-spread and many cases arose. An unsigned paper was presented containing the names of many. But these denied that they were or had been Christians, and I thought it right to let them [pg 021] go, since at my dictation they prayed to the gods and made supplication with incense and wine to your statue, which I had ordered to be brought into the court for the purpose, together with the images of the gods, and in addition to this they cursed Christ, none of which things, it is said, those who are really Christians can be made to do. Others who were named by an informer said that they were Christians, and soon afterward denied it, saying, indeed, that they had been, but had ceased to be Christians, some three years ago, some many years, and one even twenty years ago. All these also not only worshipped your statue and the images of the gods, but also cursed Christ. They asserted, however, that the amount of their fault or error was this: that they had been accustomed to assemble on a fixed day before daylight and sing by turns [i.e., antiphonally] a hymn to Christ as a god; and that they bound themselves with an oath, not for any crime, but to commit neither theft, nor robbery, nor adultery, not to break their word and not to deny a deposit when demanded; after these things were done, it was their custom to depart and meet together again to take food, but ordinary and harmless food; and they said that even this had ceased after my edict was issued, by which, according to your commands, I had forbidden the existence of clubs. On this account I believed it the more necessary to find out from two maid-servants, who were called deaconesses [ministræ], and that by torture, what was the truth. I found nothing else than a perverse and excessive superstition. I therefore adjourned the examination and hastened to consult you. The matter seemed to me to be worth deliberation, especially on account of the number of those in danger. For many of every age, every rank, and even of both sexes, are brought into danger; and will be in the future. The contagion of that superstition has penetrated not only the cities but also the villages and country places; and yet it seems possible to stop it and set it right. At any rate, it is certain enough that the temples, deserted until quite recently, begin to be frequented, that the ceremonies of religion, [pg 022] long disused, are restored, and that fodder for the victims comes to market, whereas buyers of it were until now very few. From this it may easily be supposed what a multitude of men can be reclaimed if there be a place of repentance.

Ep. 97 (Trajan to Pliny). You have followed, my dear Secundus, the proper course of procedure in examining the cases of those who were accused to you as Christians. For, indeed, nothing can be laid down as a general law which contains anything like a definite rule of action. They are not to be sought out. If they are accused and convicted, they are to be punished, yet on this condition, that he who denies that he is a Christian and makes the fact evident by an act, that is, by worshipping our gods, shall obtain pardon on his repentance, however much suspected as to the past. Papers, however, which are presented anonymously ought not to be admitted in any accusation. For they are a very bad example and unworthy of our times.