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Pliny opens the letter (sections 1–4) with questions to Trajan concerning trials of Christians brought before him, since he says he has never been present at any trials of Christians. This may indicate that previous trials had taken place and that Pliny was unaware of any existing edicts under Trajan for prosecuting Christians. [ 15 ]
The next known reference to Christianity was written by Pliny the Younger, who was the Roman governor of Bithynia and Pontus during the reign of emperor Trajan. Around 111 AD, [77] Pliny wrote a letter to emperor Trajan. As it stands now, the letter is requesting guidance on how to deal with suspected Christians who appeared before him in ...
The passage shows the clear contempt of Suetonius for Christians - the same contempt expressed by Tacitus and Pliny the Younger in their writings. [2] Stephen Benko states that the contempt of Suetonius is quite clear, as he reduces Christians to the lowest ranks of society and his statement echoes the sentiments of Pliny and Tacitus. [24]
Pliny rose through a series of civil and military offices, the cursus honorum. He was a friend of the historian Tacitus and might have employed the biographer Suetonius on his staff. Pliny also came into contact with other well-known men of the period, including the philosophers Artemidorus and Euphrates the Stoic, during his time in Syria. [4]
A. N. Sherwin-White records that serious discussion of the reasons for Roman persecution of Christians began in 1890 when it produced "20 years of controversy" and three main opinions: first, there was the theory held by most French and Belgian scholars that "there was a general enactment, precisely formulated and valid for the whole empire, which forbade the practice of the Christian religion.
The inscription mentions no religion besides Christianity, which researchers said is unusual. Up until the 5th century, these kind of amulets "always contain a mixture of different faiths," such ...
And so Christian nationalists “have forgotten something very, very fundamental” about what the faith says about the end of the world, namely that the apocalypse “is not something that is ...
There are Christian sources on the person of Jesus (the letters of Paul and the Gospels) and there are also Jewish and Roman sources (e.g. Josephus, Suetonius, Tacitus, Pliny the Younger) that mention Jesus, [2] [46] [47] [48] and there are also many apocryphal texts that are examples of the wide variety of writings from early Christianity.