One of the earliest official records of Christianity in Anatolia comes from Pliny the Younger, who served as the Roman governor of the province of Bithynia-Pontus at the beginning of the second century CE. While governing the province, Pliny wrote a letter to Emperor Trajan, asking for advice on how to deal with the growing number of Christians.
In his letter, Pliny openly admitted that he did not clearly understand the crime of which Christians were accused. He explained that he followed the example of earlier governors by executing those who refused to deny their faith, yet he was uncertain whether their beliefs themselves deserved punishment. This letter is extremely important because it is the first documented evidence of an organized Christian presence in Anatolia Persecution of the First Christian Leaders.
Trajan’s reply shows that, at least at this stage, the Roman state did not consider Christians a serious political threat. Trajan advised Pliny not to actively search for Christians and not to accept anonymous accusations. However, if Christians were publicly accused and refused to worship the Roman gods and the emperor, they were to be punished. This cautious policy reveals Rome’s attempt to maintain order rather than eliminate Christianity entirely.
Suspicion Surrounding St John in Ephesus
In Ephesus, it is likely that St John attracted attention from Roman authorities as a possible agitator. As the most prominent and respected leader among the Christians, he would naturally have been seen as the head of the movement. In times of tension, Roman officials often chose such figures to make an example and discourage unrest.
For crimes not punished by execution, Roman law imposed a severe penalty: loss of civil rights and property, followed by exile to a distant or isolated part of the empire. This form of punishment removed influential individuals from society while avoiding the public unrest that executions could provoke Turkey Tour Guides.
The Imperial Cult and Its Impact
If St John had been accused of refusing to participate in the imperial cult, the situation would have been far more serious. During the reign of Emperor Domitian (81–96 CE), loyalty to the emperor was strongly emphasized, and worship of the emperor as a divine figure became more widespread.
Ephesus played a central role in this development. The city was home to the first temple of the imperial cult in Anatolia, a massive structure built south of the state agora. Participation in ceremonies honoring the emperor was seen as a public duty and a sign of loyalty to Rome. Christians, who refused to offer sacrifices to the emperor, were therefore viewed as disloyal and dangerous.
Refusal to worship the emperor could be treated as a capital crime, punishable by death. If St John had been formally charged with such an offense, execution would have been legally justified. That he was exiled instead suggests either a lesser charge or a degree of caution on the part of Roman authorities.
Legends of St John and Emperor Domitian
A later Greek tradition adds dramatic detail to St John’s story. According to this account, after St John arrived in Ephesus, news of his miracles reached Emperor Domitian. John was summoned to Rome, where his powers were tested in the emperor’s presence.
The tradition claims that John was forced to drink a cup of poison, which killed a criminal but caused him no harm. He was also asked to raise a young girl believed to have been killed by an evil spirit. Impressed by these events, Domitian reportedly chose not to execute John but instead banished him to the island of Patmos.
Exile and Return
St John’s exile to Patmos lasted until the death of Domitian. Afterward, he was allowed to return to Ephesus, where he continued his religious work until his death. Whether legendary or historical, these stories reflect the deep respect later Christians held for St John and help explain why Patmos became such an important place in Christian tradition.
