Romans and Christians
Despite today's stereotypical image of Romans seeking Christians under every stone and lions licking their chops waiting for them, the Romans were probably more tolerant of alternative religious practices than most of today's societies. It would appear that under normal circumstances, Christians did not have to fear for their safety though it was probably wise to keep a low profile.
Official Rome was always suspicious of movements that could potentially disturb the status quo, especially ones that stirred the masses and were messianic. As monotheists, Christians did not show the same tolerance for polytheism inherent in Roman religion. They denied the traditional gods and refused to participate in the imperial cult. Their behavior was viewed as defiant, antisocial, secretive and dangerous. They attracted negative attention by purposely setting themselves a part, causing uneasy administrators to view them as seditious and a threat to the state. On occasion, the most resolute were punished.
By the time of Nero, the majority of Romans probably still knew little about Christianity. Though Nero did try to pin the blame for the Great Fire of 64 CE on members of the sect, even by his time, the majority of Romans most likely still did not know that much about Christians. Though popular tradition also holds Nero responsible for the fire, there is no evidence, compelling or otherwise that he started the fire. However, because of his very publicized plans for large scale urban renewals at Rome, many people pointed the finger at him. To avoid the heat, Nero unleashed a calculated display of vengeful fury against Christians. He rounded up as many as he could find and 'punished' them in rather gruesome fashion.
It is clear that the general population did not believe that Christians were responsible and this passage from Tacitus reveals that they actually took pity on Nero's victims:
First, Nero had self-acknowledged Christians arrested. Then, on their information, large numbers of others were condemned - not so much for incendiarism as for their anti social tendencies. Their deaths were made farcial. Dressed in wild animals' skins, they were torn to pieces by dogs, or crucified, or made into torches to be ignited after dark as substitutes for daylight. Nero provided his Gardens for the spectacle, and exhibited displays in the Circus, at which he mingled with the crowd - or stood in a chariot, dressed as a charioteer. Despite their guilt as Christians and the ruthless punishment it deserved, the victims were pitied. For it was felt that they were being sacrificed to one man's brutality rather than to the national interest. - (Annals 15.44)
Nero's persecution of 64 CE was a minor, though tragic, affair and generally limited to Rome. Unfortunately, because it was the first traditional act of violence against Christians - and traditionally, the deaths of Peter and Paul were linked to it - it is the persecution that is most remembered today. Ironically it is better known than the more devastating persecutions that came later, under emperors more enlightened and capable than Nero.
By the early second century CE, the letters from Pliny the Younger, while the governor of Bithynia-Pontus to Trajan seem to indicate that that Christianity was viewed as being political in nature since Pliny links it with Trajan's ban on political societies. Pliny's unfamiliarity with how to deal with the members of the sect would indicate that until now the state (Nero excepted) had not paid much attention to singling out Christians for punishment. It is also clear that anyone accused of being a Christian was given every opportunity to deny it (and many did when faced with punishment). In fact, Pliny almost seems to indicate that they were punished more for their obstinacy than their beliefs.
Eighty five years later though we find the general negative feelings toward Christians hardening. The ongoing, life threatening problems associated with Marcus Aurelius incited religious hysteria among the fearful masses who believed the Christians had offended their gods and must be punished. Members of the sect made themselves convenient scapegoats and Aurelius himself, no friend of Christianity, felt their beliefs and actions were partly responsible for the Empire's disorders. Still there was no widespread persecution, and the action taken against the sect was mostly local - and inconsistent. It was left for Diocletian to begin a policy of statewide persecution. The first blow feel in 297 or 298 when he issued an order requiring all soldiers to sacrifice to the gods, those who refused were forced to quit the service.
In 303, he issued his second anti Christian edict which ordered the destruction of churches and scriptures throughout the empire and for the punishment of leading Christians. Further edicts that same year ordered the arrest and imprisonment of the entire Christian clergy and they were to be released only after they had sacrificed to the traditional gods. The final edict was issued in April, 304. It demanded that all Christians, clergy and laity alike, to offer sacrifice on the pain of death. The anti Christian measures were enforced to varying degrees throughout the empire. The western provinces, under the control of Maximian and Constantius, were scarcely affected. The east, under Diocletian and Galerius, saw persecution on an heretofore unseen scale. Christian writers placed the blame at the door of Galerius who they described as 'more evil than all the evil men who have ever lived.'