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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.
When Christianity became the state church of the Roman Empire, it came to accept that it was the Roman emperor's duty to use secular power to enforce religious unity. Anyone within the church who did not subscribe to catholic Christianity was seen as a threat to the dominance and purity of the " one true faith " and they saw it as their right ...
The Diocletianic or Great Persecution was the last and most severe persecution of Christians in the Roman Empire. [1] In 303, the emperors Diocletian, Maximian, Galerius, and Constantius issued a series of edicts rescinding Christians' legal rights and demanding that they comply with traditional religious practices.
In the eastern Roman empire, the official persecution lasted intermittently until 313, while in the Western Roman Empire the persecution went unenforced from 306. [45] According to Lactantius's De mortibus persecutorum ("on the deaths of the persecutors"), Diocletian's junior emperor, the caesar Galerius (r.
The reign of the emperor Diocletian (284−305) marked the final widespread persecution of Christians in the Roman Empire. The most intense period of violence came after Diocletian issued an edict in 303 more strictly enforcing adherence to the traditional religious practices of Rome in conjunction with the Imperial cult.
A Byzantine fresco of Saint Mercurius (a Christian victim of the Decian persecution), dated 1295, from Ohrid, North Macedonia. Christians were persecuted in 250 AD under the Roman emperor Decius. He had issued an edict ordering everyone in the empire to perform a sacrifice to the Roman gods and the well-being of the
The Edict of Milan gave Christianity legal status and a reprieve from persecution but did not make it the state church of the Roman Empire, [2] which occurred in AD 380 with the Edict of Thessalonica, [3] when Nicene Christianity received normative status.
Depending on the sources Tacitus used, the passage is potentially of historical value regarding Jesus, early Christianity, and its persecution under emperor Nero. Regarding Jesus, Van Voorst states that "of all Roman writers, Tacitus gives us the most precise information about Christ". [57]