Eastern Orthodox Christianity The Essential Texts Bryn Geffert and Theofanis G. Stavrou Yale UNIVERSITY PRESS ‘New Haven and London10 Origins and Metamorphoses |, t00, am bound only in appearance.’ And why have I also surrendered myself to death, to fire, ro the sword, and to the wild beasts? For he who is near to che sword is near to God. He who is among the wild beasts is in the company of God, provided that he is so in the name of Jesus Christ. Tundergo all these things so I may suffer together with him, who became a perfect man inwardly, thus strengthening me. ve Some ignorantly deny him—or rather have been denied by him—ad- vocating death rather than the truth. These persons have not been per- suaded by the prophets, nor by the law of Moses, nor even to this day by the Gospel, nor by the sufferings we have each endured. For they think also the same thing regarding us. |. ..] Whoever does not acknowledge this has in fact altogether denied him, being enveloped in death. I have not, however, thought it good to write the names of such persons, inas- much as they are unbelievers. Far be it from me to make any mention of them, until they repent and return to [a true belief in] Christ's passion, Which is our resurrection, . VI. Let no man deceive himself. The things that are in Heaven and the glo- rious angels and rulers—both visible and invisible—shall incur condem- nation if they do not believe in the blood of Christ. [...| Consider those ‘who are of a different opinion about the grace of Christ that has come to uus—how opposed they are to the will of God. They have no regard for love; no care for the widow, the orphan, or the oppressed; of the bound. or of the free; of the hungry or of the thirsty. - Vil. They [who do not believe in the physical body of Jesus] abstain from the Eucharist” and from prayer, because they confess not the Eucharist to 5, bound only in appearance—black humor: Ignatius is bound and on the way tw is death in the arena, ‘6.think also the same thing regarding us—thac if Christ only appeared to suffer (ie. did not really suffer in an actual body), then we suffer for no good reason. 7. Echarist—one ofthe earliest ceremonies inthe Christian church, in which participants drank wine and ate bread in memory of Chriss shed blood and crucified body. See Matthew 26:26-28, in which Jesus, aware of his impending death, instructs his disciples in the ritual: “While they were eating, Jesus took a loaf of bread, and after blessing it he broke it, gave it to che disciples, and said, “Take, ea; this is my body? Then he took a cup, and after giving thanks he gave ito them, saying, Drink from i, ll of yous for this is my blood ofthe covenant, which is poured out for many for the forgivencss of sins! (NRSY)) New Sect u be the flesh of our savior, Jesus Christ, who suffered for our sins whom the Father in his goodness raised up again. Those, therefore, who speak against this gift of God® incur death in the midst of their disputes. It ‘would be better for them to treat it with respect so that they also may rise again. It is fitting, therefore, that you should stay away from such per- sons and not speak about them either in private or in public; instead pay heed to the prophets and above all to the Gospel, in which the passion {of Christ] has been revealed to us and the resurrection has been fully proved. Avoid all divisions as the beginning of evils. - VI. See that you all follow the bishop—even as Jesus Christ followed the Father—and the presbytery” as you would follow the apostles, and rev- erence the deacons as the institution of God. Let no man do. anything connected with the church without the bishop. Only a Eucharist that is {administered} either by the bishop or by one the bishop entrusts should be deemed a proper Eucharist. Wherever the bishop appears let the mul- titude [of the people] be there also, for wherever Jesus Crisis, there also is che catholic church, It is not lawful either to baptize or to celebrate a love-feast without the bishop; whatever a bishop approves is pleasing to God, so that everything that is done may be secure and valid » 1X. Finally, itis reasonable that we should return to soberness [of conduct] ‘and exercise repentance toward God while we still have the opportunity. It is good to reverence both God and the bishop. He who honors the bishop has been honored by God; he who does anything without the knowledge of the bishop [in reality] serves the devil. [...] Governor Pliny to Emperor Trajan on “Christians” (ca. 112) The Genuine Works of Flavins Josephus, rans. William Whiston (Worcester, MA: Isaiah Thomas, 1794), 1266-69, Several revisions with reference to The Letters of Pliny the Younger, rans. Betty Radice (Baltimore: Penguin, 1963), 293-94. Roman authorities first began to notice Christianity, the new sect born of Judaism, during the last third of the first century CE. Roman 8. gift of God—the Eucharist. 9. presbytery—a church's governing body of elders 10, lone feast Eucharist2 Origine and Metamorphoses informers sometimes conveyed wild tales about Christian practices. Some even accused Christians of practicing cannibalism. (It seems clear that these reports arose from misunderstandings about Commu- rion rituals in which Christians professed to eat the body and drink the blood of Christ.)" ‘The fundamental precepts of Christianity ran counter to the poly- theistic paganism that served as Rome's state religion. Understandings ‘of Jesus as the “Son of God” bumped uncomfortably against the same title—divi filius—elaimed by Roman emperors. Following is a somewhat puzzled query from Governor Pliny, a rel- atively new governor in the Roman province of Bithynia between the Mediterranean and Black Seas. Addressed to Pliny’s boss, the Roman emperor Trajan, sometime around 112—that is, just two to five years after Ignatius’ letter to the Smyrnians—Pliny’s letter seeks advice on how to investigate and punish members of this “mad sect” who refuse to reverence the emperor's statue. ‘This letter is the first we have in which a Roman official acknowl- ‘edges Christianity as a religious group in its own right; up until this point Roman leaders seem to have considered Christianity merely a form of Judaism. Sir, It is my constant method to apply to you for the resolution of all my doubts; for who can better govern my dilatory way of proceeding or in- struct my ignorance? have never been present at the examination of Christians, and so 1am unacquainted with the type of inquiry and what and how far they are to be punished; nor are my doubts small about whether a distinction should be made between the ages [of the accused], and whether tender youths ought to have the same punishment as strong men. Or whether there should be room for pardon upon repentance. Or whether one who had been a Christian but has forsaken Christianity should have an advantage [over one who has not]. Or whether the mere name fof Christianity] — without any crimes linked to it—should be punished, or whether the crimes attributed [to Christianity] should be punished In the meantime, I have taken the following course with those who have been brought before me as Christians. I asked them whether they ‘were Christians. If they confessed that they were, I asked them again, and a third time, mixing threats with questions. If they persevered in theit s1.0at the body and drink the blood of Christa reference ta the Fucharist. New Sect B confession, I ordered them to be executed; for | am convinced that this stubbornness and inflexible obstinacy deserve to be punished. ‘There are some of this mad sect whom I noted to be Roman citizens, so they might be sent to Rome. After some time, asi usual in such examinations, the crime spread 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 im- age, which I had brought to me for that purpose, with frankincense and wine; they also cursed Christ. None of these things, itis said, can any Christian be compelled to do, so I saw fit to let them go. Others of those named in the libel admitted they were Christians but then denied it again; they said they had been Christians, but then ceased to be—some three years ago, some many more; and one said he had not been for twenty years. All of these worshipped your image and the im- ages of our gods; they also cursed Christ. However, they assured me that the totality of their fault or mistake was this: that they were accustomed oon a stated day to meet together before it was light and to sing a hymn to Christ, as t0 a gods and to oblige themselves by a sacrament [or oath] not to do anything ill: they would commit no theft, oF pilfering, or adul- terys they would not break their promises or deny what was deposited with them’? when it was required back again. It was then their custom to depart and to meet again at a common but innocent meal, although they had given up this practice after the edict I published at your command, in which I forbade any such conventicles. These examinations made me think it necessary to inquire by torture what the truth was; I tortured two servant maids, who were called deaconesses. But I still discovered noth- ing except they were addicted to a bad and extravagant superstition. Thave therefore put off any further examinations and bave consulted ‘you, for the affair seems to be well worth consultation, especially on ac- ‘count of the number of those who 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 trial and to be in danger; for this superstition has spread like a contagion, not only into cites and towns, but into country villages as well. There is yet reason to hope it may be stopped and cor- rected. To be sure, the temples, which were almost forsaken, are already beginning to be frequented again; and the holy solemnities, which had lapsed, have begun to be revived. The sacrifices," for which very few purchasers had appeared of late, begin to sell well everywhere. Thus itis 12. deny what was deposited with them—refuse to return money loaned oF invested. 15. ascrificer animals used for sacrifice4 Origins and Metamorphoses «easy to suppose how great a mulkitude of men may be amended, if place for repentance be admitted. Emperor Trajan replied to Pliny as follows: My Pliny, YYou have adopted the appropriate method in examining the causes of thse who had been azcsed 3s Christians, for indeed no eta and general form of judging can be ordained in this ease. These people are not to be sought; but if they are accused and convicted, they are to be punished, albeit with this cautions he who denies being a Christian, and makes lain that he snot a Christian by soplcatng tout gy may be granted pardon upon his repentance, even though he had been a Christian formerly. As for libels sent anonymously, they should have no place whatsoever in any accusation, for that would be avery ill example, and not agreeable to my reign. New Church—Constantine and Constantinople ‘a light of Governor Pliny’ letter, it should come as no surprise that carly Christians had little to do with the Roman state, which was the power in most of the known world. Christians rarely served in the Roman army, even though it offered an excellent career for ambitious young men. In fact Christians gen- erally avoided administrative roles, which required them to venerate Roman gods and, at times, to persecute other Christians. Most early Christians came from the lower classes. Few members of the great Roman families converted, since conversion would have ‘ended their privileged positions with the state. Women appear to have joined the faith, at least intially, in greater numbers than men. Widows in particular found themselves drawn to Christian communities, given these communities’ emphasis on providing for the impoverished. Converting to Christianity was risky. The persecutions of Emperor Nero (54-68 CE) are legendary. It is possible that both the apostles Peter and Paul were in Rome in 64 CE when Nero began burning Christians, opening his gardens to spectacles in which Christians were slaughtered while he mingled with the crowds, dressed as a charioteer. Subsequent emperors adopted various approaches toward Chris- ‘ianity, ranging from targeted slaughter to policies akin to don't-ask- don'-tell. Emperor Trajan (98-117 CE) adopted this latter approach: Christians should not be sought out, but if reported, they should be punished. Trajan was willing, however, to pardon Christians who would prove their loyalty to the empire by worshipping Roman gods. 1s