To the cultivated minds of Rome and Greece, Christianity appeared not as a noble philosophy or moral reform, but as an ignorant, stubborn superstition. It was dismissed, mocked, and maligned by those who shaped public opinion in the ancient world. Yet even in their scornful witness, the pagans of the empire unintentionally affirmed the core truths and rapid growth of the early Christian faith.
The Silence and the Scorn
Greek and Roman literature in the first century is marked by a conspicuous silence concerning Christianity. Esteemed authors such as Seneca, Pliny the Elder, and the ethically inclined Plutarch never mention it—either from ignorance or indifference. This omission itself speaks volumes about the obscurity and marginalization of the early church in intellectual circles.
The first significant pagan references come only in the early second century, from Tacitus and Pliny the Younger, both contemporaries and confidants of Emperor Trajan. Their remarks are brief, incidental, and dripping with disdain. Tacitus refers to Christianity as an “exitiabilis superstitio”—a destructive superstition; Pliny calls it “prava et immodica superstitio”—a depraved and immoderate cult. Christians are portrayed as obstinate and inflexible, grouped with Jews and accused of harboring a misanthropic spirit, the infamous “odium generis humani.”
Such contempt illustrates the formidable opposition Christianity faced in the public imagination of Rome. The faith was not merely unknown—it was reviled, mocked, and mischaracterized. The apologies of the second century reveal that Christians were accused of the most grotesque crimes: incest (due to the “brother-sister” language of Christian fellowship) and cannibalism (likely based on distorted rumors surrounding the Eucharist).
Inadvertent Witness to the Gospel
Despite their hostile tone, the writings of Tacitus and Pliny offer invaluable historical testimony to key elements of early Christianity. Tacitus, in recounting Nero’s persecution, confirms that:
- Christ was executed under Pontius Pilate during the reign of Tiberius;
- He was the founder of the Christian movement;
- The Christian faith originated in Judea;
- Despite its shameful beginnings and intense opposition, it rapidly spread throughout the empire;
- A vast multitude of Christians were already present in Rome by A.D. 64.
In his Histories (Book V), Tacitus—alongside Josephus—offers further corroboration of Christ’s prophecy regarding the destruction of Jerusalem and the collapse of the Jewish polity.
Pliny’s Letter and the Christian Ethos
Pliny the Younger, writing to Trajan around 107 A.D., furnishes the most detailed Roman account of Christian practice. His famous letter reveals that:
- Christianity had spread widely across Asia Minor, transcending class and age;
- Believers met regularly on a set day—undoubtedly Sunday—to sing hymns to Christ “as to a god” and to bind themselves to ethical living;
- They celebrated a common meal, likely misunderstood by outsiders;
- Even under persecution, they displayed remarkable moral integrity and loyalty.
Trajan’s response notably does not condemn them for immorality or violence. He merely instructs that Christians should not be sought out, and if accused, should be punished only upon proven refusal to worship the Roman gods. The absence of other charges confirms their basic innocence in Roman eyes.
The Judgment of Marcus Aurelius
Marcus Aurelius, though a Stoic philosopher of great virtue, offers a fleeting and unfriendly reference to Christians. He accuses them of courting martyrdom with unseemly eagerness. Yet even this criticism affirms their resolute witness and their willingness to die for their faith, traits admired even by their critics, if grudgingly.
Thus, from the silence of the early pagan literati to the scorn of imperial officials, the church endured—and answered. Pagan disdain gave way to reluctant acknowledgment, and even their accusations have become unwitting monuments to the endurance, growth, and moral earnestness of the Christian faith.
