Christian Art | Crucifixion | Gethsemane
Luke 21: 12-19 | Audio Bible KJV
Jesus promises his disciples that they shall be persecuted. It is an extraordinary knowledge to impose. We might wonder at the courage and bravery inspired by Jesus in these most early Christians to witness Jesus Christ and to be the first Christian Church. Gradually, through his time with his disciples, Jesus teaches his disciples to anticipate and to understand the crucifixion – the Christian Cross. ‘I am the way, the truth and the life,’ he said. And yet this leads through the Passion of the Christ, crucifixion of Jesus.
True to his promise, and such being the extraordinary truth of what it is to be saved in Jesus Christ, early Christians were indeed persecuted, called as it were with Jesus to endure their Gethsemane, their Cross.
Jesus paid it all. ‘I am the light of the world,’ he taught us. Many early Christian martyrs embraced this gift.
The Roman Empire And Religious Minorities
Early Christians presented a unique challenge to the Roman Empire. Theirs was a new and mysterious religion. The Christians’ monotheistic faith and refusal thereby to acknowledge in pantheon the Roman Emperor as a god were not in themselves unique: the Jews maintained a ruthless exclusion of other, false gods, and an absolute commitment to God – to Yahweh – our Judeo-Christian known-to-be-true realization of God. And yet the Jews’ was an ancient and respectable religion. Christianity was new. And Christianity was radically mysterious. Indeed, we now as Christians may encounter our faith in Jesus as radically subversive – we may encounter Jesus as radically subversive.
Justo L. Gonzalez, a religious historian, explains: ‘The Roman Empire was tolerant of religious diversity, but at the same time demanded loyalty to the state religion.’ The early Christians’ refusal to comply with this expectation set them apart and put them at odds with the Roman government and society.
The Roman Empire initially showed a limited tolerance of Christians, allowing them to practise their faith and worship in private. However, as the Christian community grew and its beliefs and practices became more widely known, the Roman Empire began to see them as a threat to stability and initiated persecution.
Persecution Of Christians: Political And Cultural Factors
The Roman persecution of Christians was driven by both political and cultural factors. Politically, the early Christians were seen as a threat to the stability of the empire, in part due to their refusal to worship the emperor as a god. This was perceived as a direct challenge to the authority of the emperor and the Roman state.
Culturally, the early Christians’ beliefs and practices were rumoured to be very strange and contrary to Roman values. The celebration of the Eucharist was understood as an exercise in cannibalism. It is perhaps of great encouragement to Christians today to know of the rapidity with which Jesus’ celebration of the Last Supper with his disciples was communicated as what we know today as Holy Mass through such large swathes of empire. There was a secrecy to Christian worship, a process of Christian initiation through baptism, and this in itself provoked suspicion.
Roman Emperors | Their Role In Persecution Of Christians | Nero, Trajan, Diocletian
Nero is known for his persecution of Christians following the fire in Rome in AD 64. According to the Roman historian Tacitus, Nero blamed the disaster on the Christians and used it as an opportunity to persecute. Tacitus writes: ‘Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judaea, the first source of the evil, but even in Rome.’
Historian Paul Johnson notes: ‘Nero’s persecution of Christians was one of the earliest and most severe persecutions in the history of the Roman Empire.’
Trajan’s reign saw sporadic persecutions of Christians, but it was under Diocletian that the empire underwent the most severe persecution of Christians, known as the Great Persecution. According to the church historian Eusebius, Diocletian’s persecution was characterized by widespread destruction of Christian scriptures and places of worship, as well as the imprisonment and torture of Christians. Eusebius writes: ‘The works of piety were everywhere destroyed with fire and sword… numbers, both of men and women, were put to death in the various cities and provinces, after undergoing cruel punishments, while others were led into captivity, and many of the more prominent persons were subjected to fines and other penalties.’
Historian J.C. Dolan writes: ‘Diocletian’s Great Persecution was the most severe and systematic attempt by the Roman Empire to eradicate Christianity.’
Legacy Of Persecution Of Christians
The Roman Empire’s treatment of Christians has had a profound impact on Christian tradition and identity. The early Christian martyrs, who suffered and died for their faith, have served as powerful symbols of devotion and courage for generations of Christians. Their stories of perseverance in the face of persecution have been passed down through the centuries and continue to inspire believers today.
Martyrs were highly revered in early Christian tradition, and their sacrifice and devotion inspired the formation of the concept of saints, who are seen as examples of faith and holiness.
The legacy of persecution also shaped the development of Christian theology and practice. Martyrdom played a significant role in shaping the doctrine of atonement in early Christian thought.
The willingness of early Christians to suffer and die for their faith was seen as evidence of the truth of their beliefs and the power of God’s love, and played a significant role in the spread of Christianity. By choosing to remain steadfast in their faith even in the face of persecution, early Christians inspired others to convert to the religion and helped to solidify the beliefs and practices of the early Christian community.
As noted by historian J.C. Dolan: ‘The witness of the martyrs inspired countless conversions to the faith and helped spread Christianity throughout the Roman Empire.’
According to Pope Benedict XVI: ‘Early Christian martyrdom represents a powerful example of religious devotion and courage, and its legacy continues to shape the Christian faith and tradition.’
One of the key figures in this development was Irenaeus, a bishop in the late second century. In his work ‘Against Heresies’ Irenaeus argued that the death and resurrection of Jesus was a sacrifice for the sins of humanity and that this sacrifice was made manifest in the martyrdoms of Christians. As Irenaeus wrote: ‘The blood of the martyrs is the seed of the Church.’
This idea of the atoning power of the martyrs was further developed by Tertullian, a North African theologian in the late second and early third centuries. Tertullian saw the suffering of the martyrs as a participation in the suffering of Jesus, who died for the salvation of humanity.
These early Christian thinkers helped to shape the doctrine of atonement and establish the importance of martyrdom in Christian tradition and identity. As historian Justo L. Gonzalez notes, ‘The early Christians saw their own suffering and death as participation in the suffering and death of Jesus, and this understanding became a central part of the doctrine of atonement.’
The Roman Empire’s persecution of Christians helped to solidify the identity of the Christian community as a distinct religious group. The shared experience of suffering and persecution helped to foster a sense of unity and solidarity among Christians, strengthening their sense of belonging to a larger spiritual community.
As religious historian Justo L. Gonzalez notes, ‘The legacy of the Roman Empire’s treatment of Christians continues to shape the Christian tradition and identity, serving as a powerful reminder of the faith and devotion of the early Christian martyrs.’
Christian Martyrs As Sign Of Jesus In The Garden Of Gethsemane
As martyrdom may be considered baptism of blood as path to sainthood, and as we recall from the cruelty of the death and of the form of death, brutal executions which included being fed to the wild beasts, and which included being burnt as ‘Roman candles’, smeared in oils and wax and strung-up to burn, such being the grotesque reality of life in Ancient Rome, so we are encouraged through the witness of martyrdom to recall Jesus in the Garden of Gethsemane, and the passion of the Christ, Jesus’ crucifixion.
As Jesus prayed in the Garden of Gethsemane, Jesus sweated blood. He was in agony, knowing what was to follow. As Jesus prayed he acknowledged himself as torn between the necessity of what must be gone through in order to save humanity, and the desire to get away from it. It has been said that in martyrdom, the Christian unites in unique fashion with Jesus. It is said we die in Christ in baptism. Christians have longed to offer themselves in martyrdom, as the most complete offering of themselves possible to God.
Christian Art | Life Of Jesus In The Gospels | King James Audio Bible KJV The Gospel Of Saint John 14: 1-7 | King James Audio Bible YouTube: Connection With The Life Of Jesus In The Gospels | King James Audio Bible The Gospels are not just a collection of stories or teachings, but a window into the life of Jesus. By reading and reflecting on the Gospels, we gain a deeper understanding of who Jesus was and what he came to do. As we read the Gospels, we see that Jesus was a man of great compassion and love. Jesus showed mercy to the outcasts and the marginalized, and he offered healing and hope to those who were in need. He also taught with authority, challenging the religious leaders of his day and offering a new way of living based on love and service. But the Gospels are not just a history lesson. They are also an invitation for us to enter into a relationship with Jesus. By reading and meditating on the Gospels, we can come to know Jesus more personally and deeply. We can learn from his example and seek to follow in his footsteps. So we may be encouraged to read the Gospels, perhaps starting with the Gospel of Mark or the Gospel of John, as we read paying attention to how Jesus interacted with others and how he responded to different situations. We may ask ourselves what you can learn from his words and actions, and how we can apply them to our own lives. And as we read, we can allow ourselves to be drawn into a closer relationship with Jesus. There truly is an historical Jesus. May the Gospels be a source of guidance, inspiration, and transformation for us all. How Much In The Gospels Is Historical, And How Much Is Myth, Legend, Trope, Figurative Thinking? It is difficult to say with certainty how much of the Gospels is historical in the modern sense of the word and how much is myth, legend, trope, or figurative thinking. The Gospels were written some years after the events they describe, and they were written from the perspective of the early Christian community. This means that the Gospels may contain a mix of historical facts and interpretation, as well as elements of myth, legend, and figurative thinking. That being said, scholars believe that the Gospels contain a good deal of historical information. For example, the Gospels describe specific places and events, such as the places where Jesus preached and the events of his trial and Crucifixion. These details suggest that the writers of the Gospels had access to historical information and intended to provide an accurate account of what happened. On the other hand, the Gospels also contain elements that are not seen by all as historical, howsoever this goes to the root of the faith, such as the miracles performed by Jesus and the accounts of his resurrection. Some see these as legends or myths that were added to the Gospels to help convey the message of the early Christian community. The question of how much of the Gospels is historical and how much is myth, legend, or figurative thinking is complex. What is important is that we approach the Gospels with an open mind and a willingness to engage with the stories and teachings they contain. We are in the Gospels in conversation with God – and with the many people who have had such faith and conversations – as with the historical Jesus. Why Do The Gospels Say Were People Afraid Of Jesus? There are several reasons why people may have been afraid of Jesus, according to the Gospels. One reason is that Jesus was a powerful and charismatic figure who challenged the religious and political authorities of his time. He spoke out against corruption and injustice, and he called on people to repent and turn to God. This type of behaviour was seen as threatening by those in positions of power, and they may have been afraid of losing their influence or authority. Another reason is that Jesus performed many miracles, such as healing the sick and casting out demons. These miracles were seen as evidence of his divine power, and they may have made people afraid of him. Some people may have been afraid of being healed or possessed by Jesus, while others may have been afraid of what would happen if they did not believe in him. Finally, some people may have been afraid of Jesus because of the prophecies and expectations of the coming of a messiah. The Jews of Jesus’ time were looking for a saviour who would deliver them from oppression and establish a kingdom of God on earth. When Jesus arrived on the scene, he may have been seen as a threat to the status quo, and some people may have been afraid of what he might do. Might The Fear Be Related To The Fear Of God – The Injunction To Fear God? Yes, it is possible that the fear of Jesus mentioned in the Gospels may be related to the fear of God. In the Old Testament, the fear of God is often used to describe a deep reverence and awe for God, as well as a sense of humility and obedience in the face of his greatness. This fear of God is seen as a positive and necessary quality for a faithful believer, and it is often linked to the idea of fearing God’s punishment or judgement. In the New Testament, the fear of God is also mentioned, but it is often portrayed in a more positive light. For example, in the Gospel of Luke, Jesus tells his followers not to be afraid of those who can only kill the body, but to fear God, who can destroy both body and soul (Luke 12:4-5). This suggests that the fear of God is not just about punishment, but about a deep respect for […]
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