The Trajan Persecution

The reign of Emperor Trajan from 98 to 117 AD marked a notable period of tension between the Roman Empire and the growing Christian community. Trajan is often seen as a pragmatic ruler who sought stability in a diverse empire, yet his policies towards Christians reflected a complex balance of tolerance and repression.  Trajan’s rule followed that of Domitian, whose repressive measures against Christians set a precedent for how the Roman authorities would handle the emerging faith. While Trajan did not initiate a formal empire-wide persecution like some of his successors, the environment during his reign remained hostile towards Christians. Trajan’s approach was characterized by a lack of systematic persecution; instead, he allowed local authorities to enforce policies against Christians, particularly in response to public unrest or accusations.

One of the most critical moments during Trajan’s reign occurred in 112 AD, when Pliny the Younger, governor of Bithynia, wrote to Trajan seeking guidance on how to deal with the growing number of Christians in his province. Pliny’s letters to Trajan, particularly Letters 10.96-97, highlight the challenges faced by local officials in managing the Christian population. In his correspondence, Pliny described how he had interrogated Christians, emphasizing their steadfastness in faith despite the threat of execution. He noted,

“I asked them whether they were Christians. If they confessed, I repeated the question a second and third time, adding threats of punishment” (Pliny, Letters 10.96).

Trajan responded to Pliny’s concerns with a policy that outlined a measured approach. He advised against actively seeking out Christians for prosecution but affirmed that those who were denounced and refused to recant should be punished. He stated, “If they deny that they are Christians and give proof of it, that is, by worshiping our gods, then they should be released” (Pliny, Letters 10.97).  However, Trajan told Pliny to continue to prosecute Christians, but not to accept anonymous denunciations in the interests of justice as well as of “the spirit of the age”. Non-citizens who admitted to being Christians and refused to recant, however, were to be executed “for obstinacy”. (Quoted by Andrea Giardina, ed. The Romans. University of Chicago Press, 1993).

Perhaps one of the most famous martyrs of this period is Ignatius of Antioch.  Ignatius was arrested and transported to Rome, where he was martyred around 107 AD. His letters, written on the way to his execution,  emphasize the importance of unity and the role of the bishop, offering insights into the early Christian community.  Ignatius is considered one of the three Apostolic Fathers, together with Clement of Rome and Polycarp.  Tradition identifies him as a disciple of John the Apostle, along with his friend Polycarp.  Ignatius was condemned to death for his faith, but instead of being executed in his home town of Antioch, the bishop was taken to Rome by a company of ten soldiers:

From Syria even unto Rome I fight with beasts, both by land and sea, both by night and day, being bound to ten leopards, I mean a band of soldiers… — Ignatius to the Romans Chapter 5

Ignatius wrote that he would be thrown to the beasts. His martyrdom is mentioned in various early Christian writings, including those of Eusebius, who details Ignatius’s journey and unwavering faith in Ecclesiastical History (Book III).  Jerome states that he was thrown to lions.  John Chrysostom adds that Ignatius’ martyrdom took place at the Colosseum.

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