Propaganda Against Christ

Propaganda Against Christianity

In the second and third centuries, Christianity experienced rapid growth, particularly among the low social strata of urban centers in Asia and Africa. The religion began to penetrate more affluent social circles, including members of the Senate, the imperial court, and even the imperial family.

Spread of Christianity

  • The expansion of Christianity was so significant that by the time of Constantine's conversion in A.D. 312, it was estimated that about 10% of the Empire's inhabitants were Christians.

  • Tertullian remarked on this growth, stating in his Apology (xxxvii. 4): "We are but of yesterday, and we have filled everything of yours—cities, islands, forts, towns, conciliabula, even the camps, tribes, courts, palace, senate, Forum. We have left you only the temples."

Calumnies Against the Christians

As Christianity gained followers, it faced accusations and slanders, notably claims of atheism, cannibalism (specifically the grotesque suggestion of eating babies), sexual orgies, and incest. Minucius Felix in Octavius (viii. 3-xii. 6) describes the charges laid against Christians:

  • Christians are portrayed as a faction of abandoned outlaws.

  • They gather ignorant persons, credulous women, and unholy conspirators for nocturnal meetings and sacrilegious purposes.

  • They allegedly despise temples, ridicule sacred rites, and view themselves as superior while embracing a lifestyle deemed depraved.

Decay of Morals

  • The text notes a widespread decay of morals attributed to these Christians:

    • Their practices include secret signs of recognition, promiscuous affiliations, and a distorted view of brotherhood, where ordinary fornication is mischaracterized as incest.

    • Allegations surface regarding abhorrent initiation rites, including rumors of infant sacrifice, which serves to bond neophytes through complicity in crime.

    • Public banquets are described as arenas of excessive indulgence leading to sexual promiscuity, all framed as religious gatherings.

    • They threaten the world's end, expressing beliefs in resurrection and judgment after death, somewhat akin to old wives' tales.

Legal Context and Charges

  • Athenagoras in Plea for the Christians (7. 9. 12-13) argues against the unfair treatment of Christians in legal contexts.

  • He asserts that individuals charged with crimes should only be punished if proven guilty, calling for Christians to have their day in court based on actual evidence rather than their name.

  • The charges cited against Christians include atheism, accusations of cannibalistic rituals, and incestuous relationships. Athenagoras demands accountability.

Tertullian's Defense

  • In Apology (x. 1, xxviii. 2–3, xxxv. 1, xl. 1-2), Tertullian notes that the accusations against Christians are rooted in their refusal to worship Roman gods or sacrifice to emperors.

  • He comments on the paradox that the authorities observe greater fear of civil leaders (Caesar) than of the divine.

  • Christians are thus labeled public enemy number one for dissenting from state-sponsored worship and festivals.

Blame for Misfortune

  • Tertullian reveals that whenever disasters occur—natural or otherwise—Christians are scapegoated (e.g., if the Tiber River floods, or agricultural failures arise).

Persecution of Non-Christians

  • Some historical accounts, such as those from Galen, suggest that amidst the Christian critique, there was some admiration for their ethical approach and disdain for death.

Consolidation of Christian Society

Legal Legislation Against Pagan Practices

  • The Theodosian Code (XVI. x. 9; A.D. 385) forbids the practice of divination and sacrifices for the purpose of interpreting omens. Violators face harsh punishment as these practices are deemed heinous.

Call for Religious Tolerance

  • Libanius, a defender of traditional paganism, addressed the Emperor Theodosius, arguing for peaceful coexistence of worship practices.

  • He highlights unprovoked attacks on temples by Christians and the destruction of pagan symbols.

  • Libanius emphasizes the role of temples in rural communities as vital for their spiritual and economic wellbeing.

Julian the Apostate

Restoration of Pagan Worship

  • Julian’s correspondence, particularly to Maximus and his uncle, reflects his desire to restore pagan practices, opposing the rise of Christianity within the Empire.

  • His emphasis is on preserving the temples and rites that he sees as essential to the stability and fabric of Roman society.