Freedom of Religion/History/Country sources/Roman Legal and Political Thought
What have religious and philosophical traditions contributed to our understanding of this right?
Roman Legal and Political Thought
Maintaining order and power within the Roman Empire was a key aspect to the functions and elements within the roman legal and political spheres. Consequently, Roman legal and political thought has become very influential to modern law and legal systems. Those who posed a threat saw great consequences and persecution as the Romans highly valued loyalty to Rome. According to Cicero, “Rome’s power and success lay in the superiority of its religious system (Simón, 2022, 465).” Romans were notoriously open to foreign religious influence and mobility throughout the Republic (Orlin, 2008, 232). “Religion played a decisive role in the circulation of ancestral wisdom and construction of civic identity that was deeply embedded in the political culture of the Roman Republic, (Simón, 2022, 466).” The Edict of Augustus demonstrates how the early empire contributed to the continuation of this openness in stating; “Since the nation of the Jews… have been found grateful to the people of the Romans... it seems good to me and to my advisory council, that the Jews shall use their own customs in accordance with their ancestral law, just as they used to use them in the time of Hyrcanus, the high priest of their highest god; and that their sacred offerings shall be inviolable and shall be sent to Jerusalem and shall be paid to the financial officials of Jerusalem… But if anyone is detected stealing their sacred books or their sacred monies, either from a synagogue or from a mens' apartment, he shall be considered sacrilegious, and his property shall be brought into the public treasury of the Romans (Caesar Augustus, 1 BCE).” Simon Price discusses the importance of how cults represented themselves in relation to the Empire. “Some practices related explicitly to the Roman Empire in different ways; at least compatible with Roman order, dedications, sacrifices, and prayers being offered for the well-being of the emperor (Price, 2012, 16).” As supported by the Edict of Augustus, loyalty to Rome was essential, with foreign and ethnic cults such as Judaism being allowed in this context by exhibiting that loyalty. Other polytheistic religions were tolerated as Rome expanded, absorbing diversity into its borders. Foreign and ethnic cults became popular and could be traced beyond the religious boundaries of Rome, with adaptations in respect to Roman religions being critical to their survival. However, tolerance was not constant throughout history, and at some points, even foreign cults such as the Cult of Isis were subjected to restrictions and edicts from the senate or emperors. “Octavian encouraged the worship of Isis but on Roman terms: only outside the pomerium. Octavian thus achieved a double aim: accepting Egypt with the sphere of the Roman empire but also demarcating the boundary between Romans and non-Roman to recreate a clear sense of Roman identity (Orlin, 2008, 245).” This train of thought further supports the idea that religions were tolerated in relation to Roman identity through restrictions that supported order and fostered loyalty to the original bounds of Rome, commonly in respect to the religious boundary that defined the sacred city limits. Augustus, as the first emperor, wrote his edict and established the precedent of tolerance within the empire that would last among the first few emperors. Tiberius being his successor, is documented by Tacitus to heavily follow the precedent set by Augustus by publicly stating his dependence on Augustan policies, as noted throughout the books of Annals, exemplified in Annals 1.77.3-4 (Cowen, 2009, 180). Therefore tolerance did not change dramatically in the beginning, until it was under Tiberius that the crucifixion of Christ occurred. “Jesus had undergone the death penalty from the Romans under the reign of Tiberius, by the procurator Pontius Pilate (Tacitus, Annals 44:5)” However, Jesus was not sentenced to death for being Jewish or Christian, but for accusations against him claiming opposition of payment to Caesar, and incitement of anti-Rome sentiments (Blumell, 2003, 14). This is also described in Luke 23:2. Following the death of Jesus, “Pilate reported to Tiberius not only the trial and condemnation of Jesus but also subsequent events indicating his divinity…On the basis of this report, according to Tertullian, Tiberius proposed to the senate Christ's acceptance among the deities of the Roman pantheon and his admission to the cult of the Empire. It is a well-known fact that during the Republican period, the Senate had absolute authority on religious matters. The Senate, however, rejected Tiberius' proposal. The emperor, recognizing the judicial consequences for the Chris- tians of this negative decision of the senate, seemingly tried to neutralize its effects by "threatening wrath against all accusers of the Christians (Bacchiocchi, 1998,7).” The disconnect between the senate and Tiberius here shows the legal formalities necessary for establishing tolerance amongst shared powers, and the neutralization of the decision with Tiberius’ threats. Following the rule of Tiberius was Caligula who made no changes to the status of religious freedom at the time, yet his successor Claudius was accredited to reestablishing Tiberian tolerance with the Edict of Claudius on Jewish Rights. “it is right that also the Jews, who are in all the world under us, shall maintain their ancestral customs without hindrance and to them I now also command to use this my kindness rather reasonably and not to despise the religious rites of the other nations, but to observe their own laws. (Claudius, 41 CE).” Despite this Edict, it is under the rule of Claudius that a Jewish uprising occurred resulting in the expulsion of the Jews from Rome, signifying the beginning of the Jewish diaspora (Bacchiocchi, 1998, 13). Following Claudius is Emperor Nero, who changes the way Jews and Christians are perceived for centuries when he becomes the ‘First Persecutor’ of Christians (Blummell, 2003, 16). According to Tacitus Nero blamed Christians as a scapegoat for the fire that occurred during his rule in Rome; “nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumor, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians... First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race (Tacitus, Annals, 5:44:3-7).” Following the Rule of Nero, ten emperors would go on to permanently receive the title of “persecutor” through the records of ancient Christian writings and accounts from those such as Tacitus and Tertullian (Blummell, 2003, 4). Domitian, Trajan, Marcus Aurelius, Septimius Severus, Maximin, Decius, Valerian, Aurelian, and Diocletian would continue the persecution of Christians for the next two and half centuries until the Reign of Constantine finally allows for the religion again. Edicts and orders against the Christians took place throughout numerous rules, “Emperor Decius initiated and rigorously enforced an empire-wide persecution against the Christians commencing in 249 CE when he issued an imperial edict requiring all the inhabitants of the Roman Empire sacrifice to the gods Rome. As a result, Christians who refused to offer sacrifices were not only sought out, but they were either forced into exile or executed (Blumell, 2003, 5).” The Edict of Milan finally restored toleration for the Christians, issued by Emperor Constantine in 313, and ended the persecution of Christians. However, the acts and pursuits of punishing the Christians for centuries go back to the crucial principles of Roman political and legal thought that leadership felt necessary to maintain order; that being loyalty to Rome. Jesus and the monotheistic religions following him challenged that loyalty and security thus were perceived as a threat, therefore explaining the hostility and persecutions that took place to maintain loyalty and order as loyalty to the Roman Gods was considered loyalty to Rome. The different periods and leaderships of Rome demonstrated different levels of religious tolerance and to the extreme end, absolute intolerance. Regardless, it is an essential point to acknowledge that religion played a key part in Roman politics, survival, and identity, and for the most part, mobility and flexibility did occur with the integration of cults into the Roman religion.
References:
Bacchiocchi, Samuele. 1983. “ROME AND CHRISTIANITY UNTIL A.D. 62". Andrews University Press. Vol. 21, no. 1: 3–25. https://digitalcommons.andrews.edu/cgi/viewcontent.cgi?article=1626&context=auss.
Blumell, Lincoln. 2003. “ The Early Roman Emperors and The Christians: an Examination of Early Emperors Ascribed Position and Persecutors of the Christians" 1-134 https://prism.ucalgary.ca/server/api/core/bitstreams/0652a587-f013-4b79-ae37-21575e955086/content.
Cowan, Eleanor. 2009. “Tacitus, Tiberius and Augustus.” Classical Antiquity 28, no. 2 (October): 179–210. https://doi.org/10.1525/ca.2009.28.2.179.
Orlin, Eric M. 2002. “Foreign Cults in Republican Rome: Rethinking the Pomerial Rule.” Memoirs of the American Academy in Rome 47: 1. https://doi.org/10.2307/4238789.
Orlin, Eric M. 2008. “Octavian and Egyptian Cults: Redrawing the Boundaries of Romanness.” The American Journal of Philology 129, no. 2: 231–53. https://www.jstor.org/stable/27566703.
Price, Simon. 2012. “Religious Mobility in the Roman Empire.” The Journal of Roman Studies 102: 1–19. https://www.jstor.org/stable/41724963?searchText=&searchUri=&ab_segments=&searchKey=&refreqid=fastly-default%3A21e1cabaa214dd0985aef2480469d958&seq=1
Simón, Francisco. 2022. “Religion and Rituals in Republican Rome,” January (January), 455–69. https://doi.org/10.1002/9781119673675.ch33.
Tacitus. 98 AD. “The Annals” 1937 translation. Book 1-16. https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Tacitus/home.html.
“Roman Sources on the Jews and Judaism, 1 BCE-110 CE.” n.d. Www.bu.edu. https://www.bu.edu/mzank/Jerusalem/tx/romansources.htm.