36 Christianity

THE CHRISTIANS, IN THE EYES OF THE ROMANS

Celsus was a second century CE philosopher who wrote a diatribe against the Christians. That work does not survive intact, but we have substantial portions of the text from a work called Against Celsus, written by the Christian bishop Origen of Alexandria in 248 CE. Origen’s account gives you a sense for the various ways that the Romans attacked Christianity, even if one may doubt his honesty:

BOOK 128 …[Celsus] accuses [Jesus] of having “invented his birth from a virgin,” and insults Him with being “born in a certain Jewish village, of a poor woman of the country, who gained her subsistence by spinning, and who was turned out of doors by her husband, a carpenter by trade, because she was convicted of adultery; that after being driven away by her husband, and wandering about for a time, she disgracefully gave birth to Jesus, an illegitimate child, who having hired himself out as a servant in Egypt because of his poverty, and having there acquired some miraculous powers, on which the Egyptians greatly pride themselves, returned to his own country, highly delighted with himself, and by means of these proclaimed himself a God.”…

BOOK 3 44 After these points Celsus quotes some objections against the doctrine of Jesus, made by a very few individuals who are considered Christians, not of the more intelligent, as he supposes, but of the more ignorant class, and asserts that “the following are the rules laid down by them. Let no one come to us who has been instructed, or who is wise or prudent (for we think such qualifications evil by us); but if there be any ignorant, or unintelligent, or uninstructed, or foolish person, let them come with confidence. By which words, acknowledging that such individuals are worthy of their God, they manifestly show that they desire and are able to gain over only the silly, and the mean, and the stupid, with women and children.”…

Chap. 55 But as Celsus delights to pile up lies about us, and, in addition to those which he has already uttered, has added others, let us examine these also, and see whether it be the Christians or Celsus who have reason to be ashamed of what is said. He asserts, “We see, indeed, in private houses workers in wool and leather, and fullers, and the most unlearned and peasant people, not daring to utter a word in the presence of their elders and wiser masters; but when they get hold of the children privately, and certain women as ignorant as themselves, they pour forth wonderful statements, to the effect that they ought not to give heed to their father and to their teachers, but should obey them [that is the Christians]; that the former are foolish and stupid, and neither know nor can do anything that is really good, being obsessed with empty trifles; that they alone know how men ought to live, and that, if the children obey them, they will both be happy themselves, and will make their home happy also. And while speaking like this if they see a teacher approaching, or one of the more intelligent class, or even the father himself, the more timid among them become afraid. However, the more forward push the children to throw off the yoke, whispering that in the presence of father and teachers they neither will nor can explain to them any good thing, seeing they turn away with aversion from the silliness and stupidity of such persons, because they are completely corrupt, and so wicked, and would punish them. [They add] that if they wish to avail themselves of their aid, they must leave their father and their instructors, and go with the women and their playmates to the women’s quarters, or to the leather shop, or to the fuller’s shop, that they may become perfect, and by words like these they seduce them.”

Chap. 59 This statement also is untrue, that it is “only foolish and low class individuals, and persons devoid of perception, slaves, women, and children, of whom the teachers of the divine word wish to make converts.”… After this it is unnecessary for us to wish to offer a reply to such statements of Celsus as the following: “For why is it an evil to have been educated, and to have studied the best opinions, and to have both the reality and appearance of wisdom? What barrier does this offer to the knowledge of God? Why should it not rather be an assistance, and a means by which one might be better able to arrive at the truth?”

BOOK 6 78 Celsus next makes certain observations of the following nature: “Again, if God, like Jupiter in the comedy, should, on awaking from a long slumber, desire to rescue the human race from evil, why did He send this Spirit of which you speak into one corner [of the earth]? He ought to have breathed it alike into many bodies, and have sent them out into all the world. Now the comic poet, to cause laughter in the theatre, wrote that Jupiter, after awakening, despatched Mercury to the Athenians and Spartans; but do not you think that you have made the Son of God more ridiculous in sending Him to the Jews?”…

BOOK 8 28 We shall now proceed to the next statement of Celsus, and examine it with care: “If in obedience to the traditions of their fathers they abstain from such victims, they must also abstain from all animal food, in accordance with the opinions of Pythagoras, who thus showed his respect for the soul and its bodily organs. But if, as they say, they abstain that they may not eat along with demons, I admire their wisdom, in having at length discovered, that whenever they eat they eat with demons, although they only refuse to do so when they are looking upon a slain victim; for when they eat bread, or drink wine, or taste fruits, do they not receive these things, as well as the water they drink and the air they breathe, from certain demons, to whom have been assigned these different provinces of nature?”…

55 Celsus goes on to say: “They must make their choice between two alternatives. If they refuse to render proper honour to the gods and to respect their priests, let them not come to manhood, or marry wives, or have children, or indeed take any share in the affairs of life; but let them depart hence with all speed, and leave no posterity behind them, that such a race may become extinct from the face of the earth. Or, on the other hand, if they will take wives and bring up children, and taste of the fruits of the earth, and partake of all the blessings of life, and bear its appointed sorrows (for nature herself has given sorrows to all men; for sorrows must exist, and earth is the only place for them), then must they discharge the duties of life until they are released from its bonds, and render due honour to those beings who control the affairs of this life, if they would not show themselves ungrateful to them. For it would be unjust in them, after receiving the good things which they dispense, to pay them no tribute in return.”…

Origen, Against Celsus

One reason why the Romans were so uncomfortable with Christianity was that Early Christianity had a truly radical message in comparison to traditional Roman values: for example, you do not necessarily have to obey your family, your parents, or society, even as a young woman. The Acts of Thecla and Paul tell the story of Thecla, a young aristocratic woman, who encounters Saint Paul in the city of Iconium and then goes on a rather radical life transformation. The following passages pick up after the opening section of the Acts, which recounts how Saint Paul arrived in the city:

…And while Paul was thus speaking in the midst of the church in the house of Onesiphorus, a certain virgin Thecla, the daughter of Theocleia, betrothed to a man named Thamyris, sitting at the window close by, listened night and day to the discourse of virginity and prayer, and did not look away from the window, but paid earnest heed to the faith, rejoicing exceedingly. And when she still saw many women going in beside Paul, she also had an eager desire to be deemed worthy to stand in the presence of Paul, and to hear the word of Christ; for never had she seen his figure, but heard his word only.

And as she did not stand away from the window, her mother sent for Thamyris; and he comes gladly, as if already receiving her in marriage. And Theocleia said: I have a strange story to tell you, Thamyris; for assuredly for three days and three nights Thecla does not rise from the window, neither to eat nor to drink; but looking earnestly as if upon some pleasant sight, she is so devoted to a foreigner teaching deceitful and artful discourses, that I wonder how a virgin of such modesty is so painfully put about. Thamyris, this man will overturn the city of the Iconians, and your Thecla too besides; for all the women and the young men go in beside him, being taught to fear God and to live in chastity. Moreover also my daughter, tied to the window like a spider, lays hold of what is said by Paul with a strange eagerness and awful emotion; for the virgin looks eagerly at what is said by him, and has been captivated. But go near and speak to her, for she has been betrothed to you. And Thamyris going near, and kissing her, but at the same time also being afraid of her overpowering emotion, said: Thecla, my betrothed, why do you sit thus? And what sort of feeling holds you overpowered? Turn round to your Thamyris, and be ashamed. Moreover also her mother said the same things: Why do you sit thus looking down, my child, and answering nothing, but like a mad woman? And they wept fearfully, Thamyris indeed for the loss of a wife, and Theocleia of a child, and the maidservants of a mistress: there was accordingly much confusion in the house of mourning. And while these things were thus going on, Thecla did not turn round, but kept attending earnestly to the word of Paul.

And Thamyris starting up, went forth into the street, and kept watching those going in to him and coming out. And he saw two men bitterly contending with each other; and he said: Men, tell me who this is among you, leading astray the souls of young men, and deceiving virgins, so that they do not marry, but remain as they are. I promise, therefore, to give you money enough if you tell me about him; for I am the first man of the city. And Demas and Ermogenes^[1] said to him: Who this is, indeed, we do not know; but he deprives young men of wives, and maidens of husbands, saying, There is for you a resurrection in no other way, unless you remain chaste, and pollute not the flesh, but keep it chaste. And Thamyris said to them: Come into my house, and rest yourselves. And they went to a sumptuous dinner, and much wine, and great wealth, and a splendid table; and Thamyris made them drink, from his love to Thecla, and his wish to get her as his wife. And Thamyris said during the dinner: You men, what is his teaching, tell me, that I also may know; for I am no little distressed about Thecla, because she thus loves the stranger, and I am prevented from marrying.

Demas and Ermogenes said: Bring him before the governor Castelios on the charge of persuading the multitudes to embrace the new teaching of the Christians, and he will speedily destroy him, and you shall have Thecla as your wife. And we shall teach you that the resurrection of which this man speaks has taken place, because it has already taken place in the children which we have; and we rose again when we came to the knowledge of the true God.

And Thamyris, hearing these things, being filled with anger and rage, rising up early, went to the house of Onesiphorus with archons and public officers, and a great crowd with batons, saying: You have corrupted the city of the Iconians, and her that was betrothed to me, so that she will not have me: let us go to the governor Castelios. And all the multitude said: Away with the magician; for he has corrupted all our wives, and the multitudes have been persuaded to change their opinions.

And Thamyris, standing before the tribunal, said with a great shout: O proconsul, this man, who he is we know not, who makes virgins averse to marriage; let him say before you on what account he teaches these things. And Demas and Ermogenes said to Thamyris: Say that he is a Christian, and thus you will do away with him. But the proconsul stayed his intention, and called Paul, saying: Who are you, and what do you teach? For they bring no small charges against you. And Paul lifted up his voice, saying: Since I am this day examined as to what I teach, listen, O proconsul: A living God, a God of retributions, a jealous God, a God in need of nothing, consulting for the salvation of men, has sent me that I may reclaim them from corruption and uncleanness, and from all pleasure, and from death, that they may not sin. Wherefore God sent His own Son, whom I preach, and in whom I teach men to rest their hope, who alone has had compassion upon a world led astray, that they may be no longer under judgment, O proconsul, but may have faith, and the fear of God, and the knowledge of holiness, and the love of truth. If, therefore, I teach what has been revealed to me by God, wherein do I do wrong? And the proconsul having heard, ordered Paul to be bound, and sent to prison, until, said he, I, being at leisure, shall hear him more attentively.

And Thecla by night having taken off her bracelets, gave them to the gatekeeper; and the door having been opened to her, she went into the prison; and having given the jailor a silver mirror, she went in beside Paul, and, sitting at his feet, she heard the great things of God. And Paul was afraid of nothing, but ordered his life in the confidence of God. And her faith also was increased, and she kissed his bonds. And when Thecla was sought for by her friends, and Thamyris, as if she had been lost, was running up and down the streets, one of the gatekeeper’s fellow-slaves informed him that she had gone out by night. And having gone out, they examined the gatekeeper; and he said to them: She has gone to the foreigner into the prison. And having gone, they found her, as it were, enchained by affection. And having gone forth thence, they drew the multitudes together, and informed the governor of the circumstance. And he ordered Paul to be brought to the tribunal; but Thecla was wallowing on the ground in the place where he sat and taught her in the prison; and he ordered her too to be brought to the tribunal. And she came, exulting with joy. And the crowd, when Paul had been brought, vehemently cried out: He is a magician! Away with him! But the proconsul gladly heard Paul upon the holy works of Christ. And having called a council, he summoned Thecla, and said to her: Why do you not obey Thamyris, according to the law of the Iconians? But she stood looking earnestly at Paul. And when she gave no answer, her mother cried out, saying: Burn the wicked wretch; burn in the midst of the theatre her that will not marry, in order that all the women that have been taught by this man may be afraid.

And the governor was greatly moved; and having scourged Paul, he cast him out of the city, and condemned Thecla to be burned. And immediately the governor went away to the theatre, and all the crowd went forth to the spectacle of Thecla. But as a lamb in the wilderness looks round for the shepherd, so she kept searching for Paul. And having looked upon the crowd, she saw the Lord sitting in the likeness of Paul, and said: As I am unable to endure my lot, Paul has come to see me. And she gazed upon him with great earnestness, and he went up into heaven. But the maid-servants and virgins brought the kindling, in order that Thecla might be burned. And when she came in naked, the governor wept, and wondered at the power that was in her. And the public executioners arranged the wood for her to go up on the pile. And she, having made the sign of the cross, went up on the kindling; and they lighted it. And though a great fire was blazing, it did not touch her; for God, having compassion upon her, made an underground rumbling, and a cloud overshadowed them from above, full of water and hail; and all that was in the cavity of it was poured out, so that many were in danger of death. And the fire was put out, and Thecla saved.

And Paul was fasting with Onesiphorus and his wife, and his children, in a new tomb, as they were going from Iconium to Daphne. And when many days were past, the fasting children said to Paul: We are hungry, and we cannot buy loaves; for Onesiphorus had left the things of the world, and followed Paul, with all his house. And Paul, having taken off his cloak, said: Go, my child, buy more loaves, and bring them. And when the child was buying, he saw Thecla their neighbour, and was astonished, and said: Thecla, whither are you going? And she said: I have been saved from the fire, and am following Paul. And the boy said: Come, I shall take you to him; for he is distressed about you, and is praying six days. And she stood beside the tomb where Paul was with bended knees, and praying, and saying: O Saviour Christ, let not the fire touch Thecla, but stand by her, for she is Yours. And she, standing behind him, cried out: O Father, who hast made the heaven and the earth, the Father of Your holy Son, I bless You that You have saved me that I may see Paul. And Paul, rising up, saw her, and said: O God, that know the heart, the Father of our Lord Jesus Christ, I bless You that You, having heard me, have done quickly what I wished.

And they had five loaves, and herbs, and water; and they rejoiced in the holy works of Christ. And Thecla said to Paul: I shall cut my hair, and follow you wherever you may go. And he said: It is a shameless age, and you are beautiful. I am afraid lest another temptation come upon you worse than the first, and that you withstand it not, but be cowardly. And Thecla said: Only give me the seal in Christ, and temptation shall not touch me. And Paul said: Thecla, wait with patience, and you shall receive the water.

And Paul sent away Onesiphorus and all his house to Iconium; and thus, having taken Thecla, he went into Antioch. And as they were going in, a certain Syriarch, Alexander by name, seeing Thecla, became enamoured of her, and tried to gain over Paul by gifts and presents. But Paul said: I know not the woman whom you speak of, nor is she mine. But he, being of great power, himself embraced her in the street. But she would not endure it, but looked about for Paul. And she cried out bitterly, saying: Do not force the stranger; do not force the servant of God. I am one of the chief persons of the Iconians; and because I would not have Thamyris, I have been cast out of the city. And taking hold of Alexander, she tore his cloak, and pulled off his crown, and made him a laughing-stock. And he, at the same time loving her, and at the same time ashamed of what had happened, led her before the governor; and when she had confessed that she had done these things, he condemned her to the wild beasts. And the women were struck with astonishment, and cried out beside the tribunal: Evil judgment! Impious judgment! And she asked the governor, that, said she, I may remain pure until I shall fight with the wild beasts. And a certain Tryphæna, whose daughter was dead, took her into keeping, and had her for a consolation.

And when the beasts were exhibited, they bound her to a fierce lioness; and Tryphæna accompanied her. But the lioness, with Thecla sitting upon her, licked her feet; and all the multitude was astonished. And the charge on her inscription was: Sacrilegious. And the women cried out from above: An impious sentence has been passed in this city! And after the exhibition, Tryphæna again receives her. For her daughter Falconilla had died, and said to her in a dream: Mother, you shall have this stranger Thecla in my place, in order that she may pray concerning me, and that I may be transferred to the place of the just.

And when, after the exhibition, Tryphæna received her, at the same time indeed she grieved that she had to fight with the wild beasts on the day following; and at the same time, loving her as much as her daughter Falconilla, she said: My second child Thecla, come and pray for my child, that she may live for ever; for this I saw in my sleep. And she, nothing hesitating, lifted up her voice, and said: God most high, grant to this woman according to her wish, that her daughter Falconilla may live forever. And when Thecla had thus spoken, Tryphæna lamented, considering so much beauty thrown to the wild beasts.

And when it was dawn, Alexander came to take her, for it was he that gave the hunt, saying: The governor is sitting, and the crowd is in uproar against us. Allow me to take away her that is to fight with the wild beasts. And Tryphæna cried aloud, so that he even fled, saying: A second mourning for my Falconilla has come upon my house and there is no one to help; neither child, for she is dead, nor kinsman, for I am a widow. God of Thecla, help her!

And immediately the governor sends an order that Thecla should be brought. And Tryphæna, taking her by the hand, said: My daughter Falconilla, indeed, I took away to the tomb; and you, Thecla, I am taking to the wild-beast fight. And Thecla wept bitterly, saying: O Lord, the God in whom I believe, to whom I have fled for refuge, who delivered me from the fire, grant a recompense to Tryphæna, who has had compassion on Your servant, and because she has kept me pure. Then a tumult arose, and a cry of the people, and the women sitting together, the one saying: Away with the sacrilegious person! The others saying: Let the city be raised against this wickedness. Take off all of us, O proconsul! Cruel sight! evil sentence!

And Thecla, having been taken out of the hand of Tryphæna, was stripped, and received a girdle, and was thrown into the arena, and lions and bears and a fierce lioness were let loose upon her; and the lioness having run up to her feet, lay down; and the multitude of the women cried aloud. And a bear ran upon her; but the lioness, meeting the bear, tore her to pieces. And again a lion that had been trained against men, which belonged to Alexander, ran upon her; and she, the lioness, encountering the lion, was killed along with him. And the women made great lamentation, since also the lioness, her protector, was dead.

Then they send in many wild beasts, she standing and stretching forth her hands, and praying. And when she had finished her prayer, she turned and saw a ditch full of water, and said: Now it is time to wash myself. And she threw herself in, saying: In the name of Jesus Christ I am baptized on my last day. And the women seeing, and the multitude, wept, saying: Do not throw yourself into the water; so that also the governor shed tears, because the seals were going to devour such beauty. She then threw herself in in the name of Jesus Christ; but the seals having seen the glare of the fire of lightning, floated about dead. And there was round her, as she was naked, a cloud of fire; so that neither could the wild beasts touch her, nor could she be seen naked.

And the women, when other wild beasts were being thrown in, wailed. And some threw sweet-smelling herbs, others nard, others cassia, others amomum, so that there was abundance of perfumes. And all the wild beasts that had been thrown in, as if they had been withheld by sleep, did not touch her; so that Alexander said to the governor: I have bulls exceedingly terrible; let us bind to them her that is to fight with the beasts. And the governor, looking gloomy, turned, and said: Do what you will. And they bound her by the feet between them, and put red-hot irons under the privy parts of the bulls, so that they, being rendered more furious, might kill her. They rushed about, therefore; but the burning flame consumed the ropes, and she was as if she had not been bound. But Tryphæna fainted standing beside the arena, so that the crowd said: Queen Tryphæna is dead. And the governor put a stop to the games, and the city was in dismay. And Alexander entreated the governor, saying: Have mercy both on me and the city, and release this woman. For if Cæsar hear of these things, he will speedily destroy the city also along with us, because his kinswoman Queen Tryphæna has died beside the Abaci .

And the governor summoned Thecla out of the midst of the wild beasts, and said to her: Who are you? And what is there about you, that not one of the wild beasts touches you? And she said: I indeed am a servant of the living God; and as to what there is about me, I have believed in the Son of God, in whom He is well pleased; wherefore not one of the beasts has touched me. For He alone is the end of salvation, and the basis of immortal life; for He is a refuge to the tempest-tossed, a solace to the afflicted, a shelter to the despairing; and, once for all, whoever shall not believe in Him, shall not live forever.

And the governor having heard this, ordered her garments to be brought, and to be put on. And Thecla said: He that clothed me naked among the wild beasts, will in the day of judgment clothe you with salvation. And taking the garments, she put them on. The governor therefore immediately issued an edict, saying: I release to you the God-fearing Thecla, the servant of God. And the women shouted aloud, and with one mouth returned thanks to God, saying: There is one God, the God of Thecla; so that the foundations of the theatre were shaken by their voice. And Tryphæna having received the good news, went to meet the holy Thecla, and said: Now I believe that the dead are raised: now I believe that my child lives. Come within, and I shall assign to you all that is mine. She therefore went in along with her, and rested eight days, having instructed her in the word of God, so that most even of the maid-servants believed. And there was great joy in the house.

And Thecla kept seeking Paul; and it was told her that he was in Myra of Lycia. And taking young men and maidens, she girded herself; and having sewed the tunic so as to make a man’s cloak, she came to Myra, and found Paul speaking the word of God. And Paul was astonished at seeing her, and the crowd with her, thinking that some new trial was coming upon her. And when she saw him, she said: I have received the baptism, Paul; for He that wrought along with you for the Gospel has wrought in me also for baptism. And Paul, taking her, led her to the house of Hermæus, and hears everything from her, so that those that heard greatly wondered, and were comforted, and prayed over Tryphæna. And she rose up, and said: I am going to Iconium. And Paul said: Go, and teach the word of God. And Tryphæna sent her much clothing and gold, so that she left to Paul many things for the service of the poor.

And she went to Iconium. And she goes into the house of Onesiphorus, and fell upon the pavement where Paul used to sit and teach her, and wept, saying: God of myself and of this house, where you made the light to shine upon me, O Christ Jesus, the Son of the living God, my help in the fire, my help among the wild beasts, You are glorified forever. Amen. And she found Thamyris dead, but her mother alive. And having sent for her mother, she said: Theocleia, my mother, can you believe that the Lord lives in the heavens? For whether you desire wealth, God gives it to you through me; or your child, I am standing beside you. And having thus testified, she departed to Seleucia, and dwelt in a cave seventy-two years, living upon herbs and water. And she enlightened many by the word of God.

And certain men of the city, being Greeks by religion, and physicians by profession, sent to her insolent young men to destroy her. For they said: She is a virgin, and serves Artemis, and from this she has virtue in healing. And by the providence of God she entered into the rock alive, and went under ground. And she departed to Rome to see Paul, and found that he had fallen asleep. And after staying there no long time, she rested in a glorious sleep; and she is buried about two or three stadia from the tomb of her master Paul.

She was cast, then, into the fire when seventeen years old, and among the wild beasts when eighteen. And she was an ascetic in the cave, as has been said, seventy-two years, so that all the years of her life were ninety. And having accomplished many cures, she rests in the place of the saints, having fallen asleep on the twenty-fourth of the month of September in Christ Jesus our Lord, to whom be glory and strength for ever and ever. Amen.

Instead of the last two sections, the manuscript which Dr. Grabe used has the following:

And a cloud of light guided her. And having come into Seleucia, she went forth outside of the city one stadium. And she was afraid of them also, for they worshipped idols. And it guided her to the mountain called Calamon or Rhodeon; and having there found a cave, she went into it. And she was there many years, and underwent many and grievous trials by the devil, and bore them nobly, being assisted by Christ. And some of the well-born women, having learned about the virgin Thecla, went to her, and learned the oracles of God. And many of them bade adieu to the world, and lived an ascetic life with her. And a good report was spread everywhere concerning her, and cures were done by her. All the city, therefore, and country round, having known this, brought their sick to the mountain; and before they came near the door they were speedily released from whatever disease they were afflicted by; and the unclean spirits went out shrieking, and all received their own in health, glorifying God, who had given such grace to the virgin Thecla. The physicians, therefore, of the city of the Seleucians were thought nothing of, having lost their trade, and no one any longer had regard to them; and being filled with envy and hatred, they plotted against the servant of Christ, what they should do to her. The devil then suggests to them a wicked device; and one day, being assembled, and having taken counsel, they consult with each other, saying: This virgin is a priestess of the great goddess Artemis; and if she ask anything of her, she hears her as being a virgin, and all the gods love her. Come, then, let us take men of disorderly lives, and make them drunk with much wine, and let us give them much gold, and say to them, If you can corrupt and defile her, we shall give you even more money. The physicians therefore said to themselves, that if they should be able to defile her, neither the gods nor Artemis would listen to her in the case of the sick. They therefore did so. And the wicked men, having gone to the mountain, and rushed upon the cave like lions, knocked at the door. And the holy martyr Thecla opened, emboldened by the God in whom she believed; for she knew of their plot beforehand. And she says to them: What do you want, my children? And they said: Is there one here called Thecla? And she said: What do you want with her? They say to her: We want to sleep with her. The blessed Thecla says to them: I am a humble old woman, but the servant of my Lord Jesus Christ; and even though you want to do something to me out of place, you cannot. They say to her: It is impossible for us not to do to you what we want. And having said this, they laid fast hold of her, and wished to insult her. And she says to them with mildness: Wait, my children, that you may see the glory of the Lord. And being laid hold of by them, she looked up into heaven, and said: God, terrible and incomparable, and glorious to Your adversaries, who delivered me out of the fire, who did not give me up to Thamyris, who did not give me up to Alexander, who delivered me from the wild beasts, who saved me in the abyss, who hast everywhere worked with me, and glorified Your name in me, now also deliver me from these lawless men, and let me not insult my virginity, which through Your name I have preserved till now, because I love You, and desire You, and adore You, the Father, and the Son, and the Holy Ghost forever. Amen. And there came a voice out of the heaven, saying: Fear not, Thecla, my true servant, for I am with you. Look and see where an opening has been made before you, for there shall be for you an everlasting house, and there you shall obtain shelter. And the blessed Thecla regarding it, saw the rock opened as far as to allow a man to enter, and did according to what had been said to her: and nobly fleeing from the lawless ones entered into the rock; and the rock was straightway shut together, so that not even a joining appeared. And they, beholding the extraordinary wonder, became as it were distracted; and they were not able to detain the servant of God, but only caught hold of her veil, and were able to tear off a certain part; and that by the permission of God for the faith of those seeing the venerable place, and for a blessing in the generations afterwards to those that believe in our Lord Jesus Christ out of a pure heart.

Thus, then, suffered the first martyr of God, and apostle, and virgin, Thecla, who came from Iconium at eighteen years old; and with the journeying, and the going round, and the retirement in the mountain, she lived other seventy-two years. And when the Lord took her, she was ninety years old. And thus is her consummation. And her holy commemoration is on the twenty-fourth of the month of September, to the glory of the Father, and the Son, and the Holy Spirit, now and ever, and to ages of ages. Amen.

THE ROMANS, ACCORDING TO THE CHRISTIANS

Christians probably did not help themselves in the eyes of Romans in their attacking of Roman cultural institutions like the gladiatorial games. In the passage below, the Christian author Tertullian (c. 160-c . 240 CE) fumes about the origins of the gladiatorial games in an extract from his work On Spectacles. Tertullian came from Carthage and was vehement in his disgust at what he called idolatry; how reliable he is, given his agenda, is a moot point.

We still have to examine the most famed and popular spectacle: it is called munus from being an officium, for munus and officium are synonyms.^[2] People in the past thought they were performing a duty to the dead with this form of spectacle after they moderated its nature with a more refined form of cruelty. Long ago, since they believed that the souls of the dead are appeased by human blood, they purchased captives or slaves of poor quality and sacrificed them at funerals. Afterwards, they preferred to disguise this unholy practice by making it something to enjoy. Thus, after they trained the people they had obtained these ways to wield the weapons they had as best they could (training them to learn how to die!), they then exposed them to death at the tombs on the day appointed for sacrifices in honor of the dead. And so it was that they consoled themselves with murder. That is the origin of the gladiatorial munus. But gradually their refinement developed along with their cruelty; these inhuman people could not rest satisfied or gain pleasure unless wild animals tore humans to pieces. What was then a sacrifice offered for the appeasement of the dead was no doubt considered a rite in honor of the dead. This sort of thing is, therefore, idolatry, because idolatry, too, is a kind of rite in honor of the dead: both are services rendered to the dead.

Additionally, demons live in the images of the dead. And now consider the titles also: although this type of exhibition has moved from being an act to honor the dead to one which honours the living (for example, those who hold quaestorships, magistracies, flaminates, and priesthoods) still, since the guilt of idolatry taints the dignity of the title, whatever is carried out in the name of this dignity shares necessarily in the taint of its origin. We must also consider the paraphernalia which are considered as belonging to the ceremonies of the actual offices as also being idolatrous. For the purple robes, the fasces,^[3] the fillets, and crowns–finally, also, the announcements made in meetings and on advertisements^[4] and the final dinners^[5] given the evening before games—have the Devil’s pageantry and the invocation of demons. In conclusion, what shall I say about that horrible place which not even perjurers can bear? For the amphitheatre is consecrated to more numerous and more terrible names than the Capitol, although the Capitol is the temple of all demons.^[6] There as many unclean spirits live as there are seats. And to say a final word about the arts concerned, we know that Mars and Diana are the patrons of both types of ludi.

Tertullian, On Spectacles 12

Tertullian, in fine pagan-loathing form, also attacks the circus for this: 

The Circus is primarily consecrated to the Sun. His temple stands in the middle of it, and his image shines forth from the pediment of the temple. For they did not think it proper to worship beneath a roof a god whom they see above them in the open sky. Those who argue that the first circus show was given by Circe in honor of the Sun, her father, as they will have it, conclude also that its name is derived from her. Plainly, the sorceress undoubtedly transacted the business in behalf of those whose priestess she was, namely, the demons and evil spirits. How many evidences of idol worship do you recognize accordingly in the decoration of the place? Every ornament of the circus is a temple by itself. The eggs are regarded as sacred to Castor and Pollux by people who do not feel ashamed to believe the story of their origin from the egg made fertile by the swan, Jupiter.^[7] The dolphins spout water in honor of Neptune; the columns bear aloft images of Seia, so called from “sementatio” (‘sowing’); of Messia, so called as deity of “messis” (‘reaping’); and of Tutulina, so called as ‘tutelary spirit’ of the crops.^[8]

In front of these are seen three altars for the triple gods: the Great, the Potent, the Prevailing. They think these deities are Samothracean.^[9] The huge obelisk, as Hermateles says, is set up in honor of the Sun.^[10] Its inscription which, like its origin, is Egyptian, contains a superstition. The gathering of the demons would be dull without their Great Mother, so she presides there over the ditch.

Consus,^[11] as we have mentioned, keeps in hiding underground at the Murcian Goals. The latter are also the work of an idol. For Murcia, as they will have it, is a goddess of love to whom they have dedicated a temple in that part (of the valley).^[12] Take note, Christian, how many unclean deities have taken possession of the circus. You should have nothing to do with a place which so many diabolic spirits have made their own.

Tertullian, On Spectacles 8

CHRISTIAN ASSIMILATION INTO ROME

Christianity, originating in the 1 st century CE, posed many issues politically and culturally for Roman society. Although declared as the official religion of Rome by Emperor Theodosius I in 380 CE, Christianity in the Early Empire was seen as a mysterious cult, rumoured to perform bizarre rituals and attract fanatical members. Although Christianity clashed with Rome in many aspects, the secrative nature of Christian rituals were one of the foremost aspects of Christianity that post obsticals for Christian assimilation into Rome.

Similar to the Cult of Bacchus, to non-Christian Romans, early Christian gatherings were relatively secretive, and little was known about their practices. Early Roman rumour had it that Christian’s consumed human flesh and blood. Christianity was seen as particularly troublesome to Roman political order as it attracted people of all ages, gender and social classes. Unlike many standard religions of the time, Christian rituals were primarily conducted in the home, this influenced a lot of the anxiety around the potential for treason and unRoman behavior that can be seen in Pliny the Younger's letter to the Emperor Trajan in 112 CE.

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 confession, I ordered them to be executed; for I did not doubt but, let their confession 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 ready 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 worshipped 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.

Trajan replied by Pliny the Younger expressing much of the same anxiety but offers an avenue by which to identify honesty through the presentation of Roman behaviour:

My Pliny, You have taken the method which you ought in examining the causes of those that hadbeen 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.

Christianity also clashed heavily with Roman society by asserting the message that family members have are not subjected to obey their pater familias. This message is perpetuated in pious stories such as The Acts of Thecla and Paul, and The Martyrdom of Saints Perpetua and Felicitas. In The Acts of Thecla and Paul, Thecla spurns her riches, family and fiancé to follow Paul and live a life of virginity. The Martyrdom of Saints Perpetua and Felicitas preaches a similar message where Perpetua and her slave Felicitas refuses and denounces her father’s wishes to recant Christianity. Themes portrayed in stories such as these deeply disturbed a Roman culture, where family hierarchy was seen as a vital part to being a true Roman.

Another reason early Christianity failed to assimilate into Roman society was due to their refusal to sacrifice to the Roman gods. Christianity’s stubbornness to recognize or acknowledge pagan gods, was feared to put the Pax Deorum at risk. Pax Deorum (peace of the gods) was an important goal for Roman religion, and it was believed that the disruption of this relationship would bring disaster upon Rome. As a result, early Christians were the scapegoat to many droughts, floods and earthquakes of the time, as can be seen in the early Christian author Tertullian’s text Apologeticus.

On the contrary, faction is a name which belongs to those only who conspire in the hatred of the good and virtuous, and remonstrate full cry for innocent blood, sheltering their malice under this vain pretence, that they are of opinion, forsooth, that the Christians are the occasion of all the mischief in the world. If Tiber overflows, and Nile does not; if heaven stands still and withholds its rain, and the earth quake; if famine or pestilence take their marches through the country, the word is, Away with these Christians to the lion ! Bless me! what, so many people to one lion! Pray tell me what havoc, what a mighty fall of people has been made in the world and Rome before the reign of Tiberius, that is, before the advent of Christ? We read of Hierannape, and Delos, and Rhodes, and Co, islands swept away with many thousands of their inhabitants. Plato tells of a tract of land bigger than Asia and Africa together, devoured by the Atlantic Ocean. Besides, an earthquake drank up the Corinthian Sea, and an impetuous force of water tore off Lucania from Italy, and banished it into an island, which goes now by the name of Sicily. Now these devastations of whole countries I hardly believe you will deny to be public calamities. But where now, I do not ask, were the Christians, the professed despisers of your gods?

Apologeticus, Tertullian (7)

Bibliography and Further Reading: