A Portraiture of Quakerism, Volume 3: Taken from a View of the Education and Discipline, Social Manners, Civil and Political Economy, Religious Principles and Character, of the Society of Friends — John Shaqi
A Portraiture of Quakerism, Volume 3: Taken from a View of the Education and Discipline, Social Manners, Civil and Political Economy, Religious Principles and Character, of the Society of FriendsClarkson, Thomas
Religion
A Portraiture of Quakerism, Volume 3: Taken from a View of the Education and Discipline, Social Manners, Civil and Political Economy, Religious Principles and Character, of the Society of Friends
Clarkson, Thomas
Society of Friends
That these tests operated as a cause, we must allow. And let this be
considered as an insuperable argument against those, who contend that
there were Christian soldiers in these times, for no Christian could
submit to such idolatrous homage; but, if so, no Christian could be a
soldier.
That these tests must have operated as a cause, we may infer from the
history of Marinus. Marinus, according to Eusebius, was a man of family
and fortune, and an officer in a legion, which, in the year 260, was
stationed at Caesarea of Palestine. One of the centurion's rods happened
to become vacant in this legion, and Marinus was appointed to it. But
just at this moment another, next to him in rank, accused him before the
tribunal of being a Christian, stating, that "the laws did not allow a
Christian, who refused to sacrifice to the emperors, to hold any dignity
in the army." Achaeus, the judge, asked Marinus if it was true, that he
had become a Christian. He acknowledged it. Three hours were then
allowed him to consider, whether he would sacrifice or die. When the
time was expired, he chose the latter. Indeed, so desirous were the
early Christians of keeping clear of idolatry in every shape, that they
avoided every custom that appeared in the least degree connected with
it. Thus when a largess was given in honour of the emperors, L.
Septimius Severus the father, and M. Aurelius Caracalla the son, a
solitary soldier, as we learn from Tertullian, was seen carrying the
garland, which had been given him on that occasion, in his hand, while
the rest wore it upon their heads. On being interrogated by the
commander, why he refused wearing it, he replied, that[13] he had become
a Christian. He was immediately punished before the army, and sent into
prison. What became of him afterwards is not related. But it must be
clear, if he lived and cherished his Christian feelings, that, when the
day of the renewal of his oath, or of the worshipping of the standards,
or of any sacrifice in the camp, should arrive, he would have refused
these services, or abandoned his profession.
[Footnote 13: The priests wore the garland, when they sacrificed to the
Heathen gods.]
Public-domain text, read in full here on John Shaqi.
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