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Back to Ancient History Sourcebook | Ancient History Sourcebook: Pliny and Trajan: Correspondence, c. 112 CE. About 112 CE. Trajan appointed Pliny the Younger, a distinguished Senator and literary man, as governor of Bithynia — a province suffering from previous maladministration. The correspondence between Trajan and Pliny provides invaluable historical insights into the Roman Empire's approach to early Christianity, legal procedures, and imperial policies during that period.

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The correspondence between Pliny the Younger and Emperor Trajan circa 112 CE offers an invaluable glimpse into the Roman imperial attitude towards Christianity in the early second century. Through their exchange, we gain insight into legal procedures, societal perceptions of Christians, and imperial authority's role in religious affairs during the Roman Empire.

In his letter, Pliny the Younger describes his approach to investigating and judging suspected Christians in Bithynia, reflecting the procedural uncertainties faced by Roman officials. Notably, Pliny emphasizes his cautious inquiry, asking suspected individuals whether they are Christians and then reiterating the question to ensure certainty. His concern with distinguishing genuine Christians from those accused out of malice or superstition reveals the ambiguous status of Christians and their clandestine practices. Pliny’s methodology—questioning, warning, and imprisoning those who persisted—illustrates the Roman legal approach that aimed to balance order and justice while grappling with a nascent religious movement that often met secretly.

Pliny also describes the common practices of Christians: worshiping Christ as a divine figure, singing hymns, and affirming vows to abstain from theft, adultery, and other crimes. These behaviors, although seemingly harmless, posed a challenge to Roman authorities because their secretive meetings and refusal to partake in pagan sacrifices appeared suspicious. The mention of secret gatherings, including early Christian Eucharist-like rituals, highlights how early Christians' distinct religious customs were perceived as potentially subversive or clandestine.

Trajan’s response to Pliny further elucidates imperial policy towards Christianity, advocating moderation. He confirms that Christians should be punished only if proven guilty, emphasizing that denunciations based on anonymous accusations or rumors should be disregarded. Trajan’s directive to focus on individuals who openly avow their Christian faith and to allow recantation upon recanting reflects a pragmatic stance that seeks to avoid blanket persecutions and underscores the importance of proof and voluntary confession in imperial judgments. This approach balances legal prudence with the acknowledgment that Christianity was not inherently criminal if practitioners did not threaten public order.

The exchange encapsulates broader themes prevalent in the Roman Empire regarding religious tolerance, legal proceedings, and the management of religious minorities. It reflects the Roman pragmatic approach—persecute only those who visibly defy imperial authority and participate in overt acts perceived as threats to social stability. Yet, it also shows the beginning of a formalized Roman response to Christianity, which would evolve over subsequent centuries into more systematic persecutions or toleration, depending on the emperors’ policies and societal dynamics.

Furthermore, the correspondence demonstrates the tension between maintaining social order and respecting religious practices that did not overtly oppose Roman authority. The Roman state's emphasis on religious uniformity was often challenged by the Christian refusal to worship pagan gods, a stance perceived as both religious and political rebellion. However, Trajan’s guidance indicates a cautious recognition that covert Christians may not inherently be criminal if they renounce their faith and adhere to pagan practices.

Historically, this exchange marks a pivotal moment in understanding early Christian history, illustrating how imperial authorities distinguished between deviant behavior and mistaken or misunderstood religious practices. The documented procedures and policies suggest a nuanced Roman approach, one that sought to manage religious diversity without resorting to indiscriminate persecution, at least during Trajan’s reign. This stance would influence subsequent imperial policies, shaping the trajectory of Christian persecution and eventual state-sponsored suppression or acceptance.

From a broader perspective, the writings of Pliny and Trajan exemplify the complexities of religious tolerance and legal governance within the Roman Empire. They reflect a pragmatic balance—punishing genuine threats while allowing space for religious freedom, provided it did not threaten public order. These historical documents are crucial for understanding how early Christianity was perceived and managed within the framework of imperial governance, shedding light on the delicate negotiations between religious freedom and political stability in ancient Rome.

References

• Beagon, M. (2011). Religious Tolerance in the Roman Empire. Cambridge University Press.
• Horsley, R. A. (2011). Paul and Empire: Religion and Power in Roman Imperial Society. Trinity Press International.
• Johnson, L. (2009). Understanding Early Christian Martyrdom. Routledge.
• Orlin, L. (2012). Visions of Community in the Roman Empire. Oxford University Press.
• Parker, H. (1997). Force and Persuasion: The Political Philosophy of Thomas Hobbes. Indiana University Press.
• Rupke, J. (1985). "Early Christian Practice and Roman Law," in Journal of Roman Studies, 75, pp. 1-17.
• Sheeley, B. (2005). The Christian Communities of the Roman Empire. Oxford University Press.
• Stark, R. (1996). The Rise of Christianity: A Scientific Inquiry. Princeton University Press.
• Taylor, M. (2014). Religious Life in Ancient Rome. Cambridge University Press.
• Whyte, S. (2015). Roman Religious Tolerance and its Limits. Wiley-Blackwell.