Though celebrated as one of Rome’s noblest emperors, Trajan oversaw a critical turn in the imperial attitude toward Christianity. With his now-famous rescript to Pliny the Younger, Christianity was formally treated as a punishable offense, though not yet subject to systematic persecution. Under his reign, the martyrdoms of Symeon of Jerusalem and Ignatius of Antioch would seal the testimony of the Church with blood, while revealing the complexities of Roman justice and Christian witness.
Trajan’s Policy toward Christianity
Trajan, honored as optimus princeps (“the best ruler”), reigned from A.D. 98 to 117. Despite his virtues in governance and military success, he—like his contemporaries Pliny and Tacitus—remained deeply ignorant of the character and aims of Christianity. As emperor, Trajan revived strict laws against secret societies (collegia illicita), which he viewed as threats to public order. Christianity, due to its frequent gatherings, non-participation in state cults, and rapid growth, was easily identified with these forbidden associations.
This legal posture became official imperial policy through his correspondence with Pliny the Younger, governor of Bithynia in Asia Minor (109–111). Pliny’s inquiry into the Christians and Trajan’s response form one of the most valuable historical windows into early Roman-Christian relations.
Pliny’s Inquiry
Pliny, encountering a swelling Christian population even in rural districts, saw Christianity as a “depraved and immoderate superstition.” He noted that temples were deserted, traditional sacrifices abandoned, and sales of sacrificial animals plummeting. Unsure how to prosecute Christians, Pliny asked Trajan:
- Should mere identification as “Christian” be punished?
- Should age or repentance influence sentencing?
- What about anonymous accusations?
Trajan’s Rescript
Trajan’s response was both ambiguous and pragmatic:
- Christians should not be sought out proactively.
- If accused and convicted, they must be punished.
- Repentant Christians who sacrifice to Roman gods should be pardoned.
- Anonymous denunciations were inadmissible.
This policy set the tone for over a century. It avoided wholesale persecution but maintained Christianity’s status as an illicit religion (religio illicita). Tertullian later criticized this rescript as self-contradictory — simultaneously admitting the innocence of Christians while commanding their punishment.
Despite Trajan’s restraint, enforcement was left to provincial governors’ discretion. Pliny himself used torture, even on women, to extract information. Syria and Palestine were especially hard hit.
Martyrdom of Symeon of Jerusalem
Symeon, bishop of Jerusalem, and reputed kinsman of Jesus, succeeded James the Just. According to Eusebius, fanatical Jews accused him of being a Christian and a descendant of David. Under Trajan’s rule, he was crucified in A.D. 107 at the extraordinary age of 120 years. His death symbolized the transition of leadership from the Jewish-Christian nucleus in Jerusalem to the expanding Gentile churches.
Martyrdom of Ignatius of Antioch
Far better documented is the martyrdom of Ignatius, bishop of Antioch and, by tradition, a disciple of John the Apostle. Desiring to follow Christ in suffering, he welcomed martyrdom as the highest honor.
Arrest and Journey to Rome
When Trajan visited Antioch (likely 107), he ordered Christians to sacrifice or face death. Ignatius boldly declared himself a “Theophoros” (“Bearer of God”), affirming the indwelling of Christ. Condemned to death, he was:
- Bound in chains
- Escorted by ten harsh Roman guards (his “leopards”)
- Transported from Antioch through Asia Minor and Macedonia
- Stopped at cities like Smyrna and Troas, where he wrote his famous letters
- Eventually delivered to Rome, where he was thrown to wild beasts in the Colosseum on December 20, A.D. 107
Legacy and Tradition
Christians in Rome received him with reverence, but Ignatius forbade any interference with his fate. After his death, only bones remained. His friends returned with them to Antioch, treasuring them as sacred relics. According to dreams recounted by his companions, Ignatius appeared to them radiant and joyful, standing beside Christ.
Contested Chronology
The year 107 A.D. is supported by multiple early sources:
- The Martyrium Colbertinum, which dates his death to the ninth year of Trajan
- The correct naming of consuls in the account
- Support from scholars like Ussher, Tillemont, Wieseler, and Hefele
Others, including Keim and Harnack, question this date, suggesting discrepancies in consulship records and the timing of Trajan’s presence in Antioch. Lightfoot concludes a broader window of 110–118 A.D. is more defensible. Still, 107 remains the most traditionally accepted date.
Historical Significance
Under Trajan, Christianity was no longer merely misunderstood — it was officially restricted. While his rescript aimed at moderation, it institutionalized persecution by law. Yet far from extinguishing the faith, it emboldened it. Martyrs like Symeon and Ignatius became the seed of the post-Apostolic Church — their suffering preached louder than any sermon.
The Church, still officially illegal, marched forward in courage and conviction, proving the truth of Tertullian’s dictum: “Sanguis martyrum semen est Christianorum” — “The blood of the martyrs is the seed of the Church.”
