For nearly two decades, the Christian movement had lived in relative peace. Under Severus Alexander (AD 222–235), believers were tolerated, even respected. The Historia Augusta claimed he placed images of Christ and Abraham in his private chapel and inscribed the words “Do not do to another what you would not have done to yourself” on the walls of his palace. Whether or not every detail is true, the tone of his reign was unmistakably mild.

That peace ended in blood.

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1. Maximinus Thrax (r. 235–238 AD): The Giant Who Hated His Predecessor

When Alexander was murdered by his own troops in 235 AD, the army raised a Thracian soldier of enormous stature—Gaius Julius Verus Maximinus, known to history as Maximinus Thrax. With him began both the Crisis of the Third Century and the first targeted persecution of Christian clergy.

Eusebius of Caesarea, writing around AD 312–324, gives our earliest account:

“Maximinus then ordered that the leaders of the churches should be put to death.
The reason for this persecution was the hatred that he bore toward his predecessor Alexander, whose household was full of believers.”
— Eusebius, Ecclesiastical History 6.28 (Loeb)

This was not an empire-wide assault but a surgical strike against the heads of the churches. Maximinus saw in bishops and presbyters a rival network of loyalty. In his eyes, purging them was devotion to the gods of Rome.

The Harsh Provinces: Pontus and Cappadocia

Eusebius continues:

“In some places the persecution was scarcely felt, but in others—especially in Pontus and Cappadocia—it raged fiercely, as the governors there, moved by zeal for idolatry, put to death great numbers of the faithful with various kinds of tortures.
And many of the martyrs of that time were famous, the records of whose martyrdoms are still preserved among the brethren.”
— Eusebius, Ecclesiastical History 6.28–29 (Loeb)

Among those caught in the storm were Pontian, bishop of Rome, and Hippolytus, a learned presbyter who had long opposed him.
Eusebius gives the earliest account:

“At this time also Pontianus, who was then bishop of the church of Rome, and Hippolytus, who was distinguished among its presbyters, were exiled to the mines of Sardinia by the decree of Maximinus; and there they were put to death by hardship.”
— Eusebius, Ecclesiastical History 6.23 (Loeb)

Their shared suffering and death ended years of division and became one of the church’s earliest examples of reconciliation through martyrdom.

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Origen’s Exhortation to Martyrdom (AD 235–238)

At the same time, Origen of Caesarea wrote a remarkable letter to his imprisoned friends Ambrose and Protoctetus, who faced death under Maximinus Thrax.
His Exhortation to Martyrdom is one of the few surviving works written during persecution itself, not after it.

Who Were Ambrose and Protoctetus?

Both men were students and patrons of Origen’s school in Caesarea.
Ambrose—not to be confused with the later bishop of Milan—was a wealthy Alexandrian who had once been drawn to Gnostic philosophy. Origen’s teaching brought him to orthodox faith, and he became one of Origen’s closest allies, financing his commentaries and employing scribes to preserve his work.
Protoctetus was a presbyter of the church in Caesarea, a man of deep integrity and one of Origen’s most loyal companions.

When the persecution of Maximinus reached Palestine, both men were arrested and imprisoned at Caesarea Maritima, the Roman capital on the coast of Judea.
Eusebius writes that their courage made them models for others:

“In these times Origen composed his Exhortation to those suffering persecution, full of encouragement and power, and strengthened many for the contest, among whom were Ambrose and Protoctetus, who were at that time distinguished for their confession of faith.”
— Eusebius, Ecclesiastical History 6.28 (Loeb)

Later in his narrative, Eusebius adds:

“Ambrose, who was called Origen’s friend, and Protoctetus, a presbyter of the church at Caesarea, after many trials and noble endurance, were perfected by martyrdom in the persecution under Maximinus.”
— Eusebius, Ecclesiastical History 6.39 (Loeb)

Both were executed at Caesarea, probably by beheading around AD 238, remembered as martyrs “distinguished for their confession.”
Origen himself narrowly escaped the same fate; the governor had ordered his arrest, but he hid until the edict was withdrawn.

It was to these two men—waiting in prison for the sentence he expected himself—that Origen wrote his Exhortation to Martyrdom. It was not theory; it was farewell.

“If persecution comes upon us, let us not be disturbed as though something strange had happened.
The Son of God was the first of all martyrs, and He calls us to share His sufferings that we may share His glory.”
— Exhortation to Martyrdom 1–2 (Loeb)

He urged them to love even those who condemned them:

“We must love our enemies, bless those who curse us, and pray for those who persecute us.
It is not enough to bear stripes; we must conquer hatred with patience.
The victory of the Christian is not in killing his persecutor but in dying for the truth.”
— ibid. 24–25

He described martyrdom as the perfection of baptism:

“Baptism cleanses, but martyrdom enlightens.
Baptism receives the forgiveness of sins; martyrdom obtains the crown of righteousness.
By baptism we are born again; by martyrdom we become perfect.”
— ibid. 50–51

He cautioned that believers should never provoke danger but be ready when called:

“We must not throw ourselves into danger, for Scripture says, ‘When they persecute you in one city, flee to another.’
Yet when the hour comes and we are called, we must not deny Christ, even in thought.”
— ibid. 34

And he closed with serene strength:

“Do not imagine, friends most beloved, that the soul is conquered when the body is overcome.
The soul conquers when, though the body is slain, it departs unvanquished.
For no iron can pierce faith, no flame consume virtue, no wild beast devour love.”
— ibid. 37

Eusebius later said this work “strengthened many for the contest.” (Ecclesiastical History 6.28.)
It shows Origen not as an academic but as a pastor under siege—teaching that victory lay not in survival but in transformation.

Within three years the soldiers who made Maximinus emperor turned on him. He was murdered outside Aquileia in 238 AD, ending the first Christian persecution since Severus.

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2. Gordian III (r. 238–244 AD): The Boy Emperor and a Season of Quiet

After the chaos of six emperors in one year, the Senate placed power in the hands of a boy—Gordian III, only thirteen. The brief reign that followed was remarkably calm. No persecutions are recorded, and Christian writers reemerged into view.

“The churches throughout the world enjoyed peace, and the word of salvation was daily increasing.”
— Eusebius, Ecclesiastical History 6.39 (Loeb)

During this lull, Origen completed massive scriptural projects—his Hexapla and commentaries on Matthew and John.
His influence also radiated outward through a new generation of leaders—Firmilian of Caesarea and Gregory Thaumaturgus in the East.

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Firmilian of Caesarea: The Theologian of Cappadocia

Firmilian, bishop of Caesarea in Cappadocia, was one of the key bridges between Origen’s intellectual world and the organized episcopal networks that later defined the Church.
He invited Origen north to Cappadocia, where theological councils were held during this time of peace.

“Being invited especially by Firmilian, bishop of Caesarea in Cappadocia, Origen stayed with him a considerable time, being of the greatest assistance in the ecclesiastical discussions held there.”
— Eusebius, Ecclesiastical History 6.27 (Loeb)

Firmilian’s circle shaped the theological life of Cappadocia decades before Basil or Gregory of Nyssa.
He saw bishops as physicians for wounded souls, not magistrates of punishment.

A generation later Cyprian of Carthage would write directly to him:

“Beloved brother, we have received your letter, which has given us great delight by your faith and wisdom; for you have rightly maintained the truth of the Gospel, and by the vigor of your reasoning strengthened the fellowship of our faith.”
— Cyprian, Epistle 74.1 (CSEL 3.2, AD 256)

This East–West friendship was built on Origen’s foundations.
From Firmilian’s school would come his most famous student—Gregory Thaumaturgus.

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Gregory Thaumaturgus: The Wonder-Worker of Pontus

Gregory Thaumaturgus—“the Wonder-Worker”—was born around AD 210 in Neocaesarea in Pontus.
He came to Origen as a skeptical philosopher but left as a missionary bishop.

“When I came to him I was enslaved to many false opinions, but he freed me from them all, leading me by the hand to the truth, as from darkness to light.
He opened to us the whole treasure of divine wisdom, showing the harmony of all things and the unity of the Creator.”
— Panegyric to Origen 10, 13–14 (Loeb, c. AD 240)

Returning to Pontus, Gregory became bishop of Neocaesarea and composed a Confession of Faith that anticipates the Nicene language:

“There is one God, the Father of the living Word, of wisdom and power and eternal image; perfect begetter of the perfect, Father of the only-begotten Son.
There is one Lord, the only-begotten of the only One, God of God, image and likeness of the Deity, Word through whom all things were made, true Son of the true Father.”
— Confession of Faith 1 (Loeb, c. AD 260)

During plague and civil turmoil he guided his church with courage.
His Canonical Epistle—written c. AD 263–265—offers a vivid picture of Christian life under duress.

“Those who were called of Christ rejoiced in the danger; they visited the sick without dread, ministered to their needs, and attended to them in Christ.
Thus they departed this life in gladness, for they were infected by others’ disease, drawing to themselves the affliction of their neighbors and taking their pain upon themselves.”
— Canonical Epistle 11 (Loeb)

“Some, being of little faith, abandoned the brethren in distress; others even denied the faith to save their lives.
To such, leniency is to be shown if they repent, yet they shall stand apart for a season, that their penitence may be proven.”
— ibid. 12

“Let the widows be honored as the altar of God, for they continually intercede for the Church.
Let virgins keep themselves in purity, knowing that they are the portion of Christ; for the crown of chastity is not gained by words but by life.”
— ibid. 24–26

Basil the Great, writing a century later, said:

“The faith which Gregory the Wonder-Worker received from Origen was preserved without spot among us down to our fathers.”
— Basil of Caesarea, Letter 28.1 (Loeb, AD 375)

Why He Was Called “The Wonder-Worker”

His title Thaumaturgus (“Wonder-Worker”) came from the miracles remembered by later generations.

“When he came to Neocaesarea he found only seventeen Christians, and when he departed this life there were not more than seventeen unbelievers.
For the signs and wonders which he worked drew the whole people to the faith.”
— Gregory of Nyssa, Life of Gregory Thaumaturgus 3 (Loeb, AD 380)

One account tells of a flood stopped by his prayer:

“Gregory, seeing the danger to his flock, took a staff and planted it in the ground, praying that the waters would go no farther.
Immediately the torrent stopped, as if held back by an invisible wall, and from that day the place was called ‘The Boundary of the Wonder.’”
— ibid. 4–5 (Loeb)

Another recounts justice revealed by resurrection:

“At his prayer a man slain by his brother arose and named his murderer before returning to death.
The spot is still called ‘The Resurrection Field.’”
— ibid. 7 (Loeb)

Whether literal or legendary, these memories portray a man whose faith transformed an entire region.
He turned Pontus from a land of martyrdom into a mission field.

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3. Philip the Arab (r. 244–249 AD): A Christian on the Throne?

When Gordian died during the Persian campaign, his Praetorian Prefect Marcus Julius Philippus, later called Philip the Arab, seized power.

“Philip, the Roman Emperor, is said to have been a Christian, and desired to join in the prayers of the Church on the vigil of Easter;
but he was not permitted by the bishop until he had made confession of his sins and taken his place among the penitents.”
— Eusebius, Ecclesiastical History 6.34 (Loeb)

Even if legendary, the story shows that by mid-century an emperor could be imagined kneeling with Christians.
Under Philip, churches met openly and owned property; the faith’s visibility was now empire-wide.

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4. Cyprian of Carthage: The Western Counterpart

While Origen’s disciples shaped the East, the West produced a new leader from Africa—Thascius Caecilius Cyprianus, or Cyprian of Carthage.

Conversion during Philip’s Peace (c. AD 246–248)

A wealthy teacher of rhetoric, Cyprian was converted in Philip’s later years:

“When I lay in darkness and the gloomy night closed me in, I used to think that what was promised of God’s light was a thing incredible…
But after the stain of my former life had been washed away by the water of rebirth, a light from above poured into my heart.”
— Cyprian, Ad Donatum 4–5 (c. AD 246–248)

Bishop of Carthage (AD 248–249)

Soon after baptism he was chosen bishop—about the same year Origen finished Against Celsus and Dionysius took over in Alexandria.

“Under Philip, the churches enjoyed peace, and bishops were freely appointed everywhere. At that time Thascius Cyprian became illustrious at Carthage, a man most skillful in both word and deed.”
— Eusebius, Ecclesiastical History 6.43 (Loeb)

Cyprian would soon face what Origen, Firmilian, and Gregory had trained their flocks for—the empire-wide ordeal under Decius.

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5. Between Persecution and Peace

The years 235–249 AD formed a fragile hinge in Christian history:

• Maximinus Thrax tried to sever the Church’s head.
• Gordian III let it rebuild.
• Philip the Arab perhaps even prayed with it.
• Origen taught courage under fire.
• Firmilian built theological bridges in Cappadocia.
• Gregory Thaumaturgus turned Origen’s learning into creed, charity, and wonder.
• Cyprian arose in the West to lead through the coming storm.

The persecution under Thrax was brief but real; the calm under Gordian and Philip allowed the faith to mature in scholarship, discipline, and compassion.
When Decius seized power in 249 AD, that peace—and all it had built—would face the empire’s first universal test.