Early Christian Martyrs

The persecution of the Christians began very early in the life of the Church. The first martyr, Stephen, was killed by the Jewish authorities because of his adherence to the belief in the Risen Christ (see Acts 7 and 8). Thus, began the first general persecution against the Christians by the Jewish authorities. Not long after, the Roman persecution also began but this was much more selective and by the end had killed all of the Apostles (except St. John). The Jewish conflict ended at the time of the fall of Jerusalem and the Diaspora of the Jews beginning around 70 AD.

This Diaspora, in fact, helped spread Christianity beyond the Middle East as Christians began to preach and teach throughout the Empire. This brought them in contact with Roman authorities which saw a threat to the state religion of worshipping the Emperors and gods. But under the Emperor Trajan (98-117 AD) the persecutions were localized and not with much zeal. Many misunderstandings about Christians were cleared. However, this short period of toleration was followed by periods of harsh persecution.

From 185 to 249, under the rule of Marcus Aurelius there was a period of peace not only in the Empire but towards the Christians. However, the when the Emperor Decius came to power, he inaugurated a universal persecution against the Christians. These were continued by his successor Valerian until 260 AD. His son Gallienus stopped the persecutions and the Church experienced its largest growth to date, reaching up to 10 percent of the population of the Empire.

The final great persecution against the Christians was initiated in 303 by the Emperor Diocletian. The largest group of martyrs in the Church comes from this period as many met their death. The Emperor's own wife was converted and martyred for the Faith. This persecution stopped when Constantine took the throne in 312 AD and not only recognized the Christians (his own mother Helen was a Christian) but he himself became a Christian and made it the official religion of the Empire.

Martyrdom was seen by the early Christians as a way of participation in the death of Christ. But they never went and looked to be put to death, but rather accepted it when it came to them. In reading the lives of the martyrs, one thing is clear (from the Protomartyr Stephen to the last of the martyrs) that it was a reflection of Christ's own death and thus a hope in the Resurrection.

The lives of the martyrs became a great source of inspiration for the Christians and their lives and relics were greatly revered. Even to this day, relics of the saints are given great reverence in the Church. It also helped develop some of the liturgical worship such as having relics in altars, and the architecture of the buildings built for worship.

The age of martyrs also produced a great number of writers who wrote about Christianity and what they believe in order to dispel some of the myths about Christians (some said they were cannibals because they ate the “body and blood”) These writers became known as “The Apologists” and they were able to help clarify Christian theology to the pagans, leaving us with some of the greatest explanations of the Christian faith.

There were also theological issues in reference to Church order that developed. For example, what should happen to those who “lapsed” and renounced the Christian faith to save their lives….are they allowed back into the Church? Some felt they should not while others said they could. It was agreed to allow them in after a period of penance. Some people left the Church to form more rigorous forms of Christianity. Such examples as this was the Novatian Schism in the 3rd century and the Donatist Schism in North Africa in the 4th century.

While many of the decisions were local, they were soon tested by the universal Church. What became clear was a separation of Christianity from Judaism by the early Second century. The canon of the New Testament was established (which we use today) and early theological issues were being tested and Orthodoxy prevailing. The re-admittance of the “lapsed” became a defining moment in the Church because it allowed the sacrament of repentance and readmission to the Church despite issues of sin. Groups that left to find a “purer” Christianity were marginalized and rejected by the Church as a whole. Ultimately, the Church was able to develop a clear theology and explanation of the Faith which eventually lead to its acceptance and adoption as the Faith in the Empire.

Though there are many people who suffered during this period, there is comparatively little written. There are many lives of Saints compiled which tell the story of many of the martyrs. St. Justin Martyr is one of the most influential apologists of the period as is Ignatius of Antioch and Polycarp of Smyrna. Other writers of note are Irenaeus of Lyons, Athenagoras of Athens, Melitio of Sardis and Clement of Rome. Other theological writers such as Cyprian of Carthage, Tertullian and Origen are important. (The last two having left the Church to find a “purer form” are not considered canonized).

The source material for this is many. Any lives of the Saints (St. Nicholas of South Canaan's Prologue from Ochrid) are helpful and varying in their degree of completeness The Apology of Justin Martyr, The Letter to Diogentus, Letter to Barnabas as well as all of the works of Polycarp and Ignatius are very insightful and inspiring. The writings of Cyprian and Clement also have great theological elements on what constitute the Church and believers. Outside sources such as Josephus and Pliny the Younger help put the period in context.