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I wonder if Mosss own anthropological observation that the ancients did not distinguish between religious and political aspects really serves the larger point she is making.

She seems to be trying to mitigate the Romans culpability by implying that their gripes against Christians were more often political, not religious.

t seems inevitable that some will compare this fascinating revisionist history to William Arenss The Man-Eating Myth (1979), and Robert William Fogel and Stanley L.

Engermans Time on the Cross (1974), even to Holocaust denial. Church historian Moss does indeed reject as fabrication a major belief about the massive suffering of pious innocents in the past, only the fictive victims are Christians, not Jews.

More recently Candida Moss argued in an article 'On the Dating of Polycarp' in Early Christianity that the account is not an eyewitness report and that the Martyrdom of Polycarp was written in the early 3rd century.

You can purchase other religious works directly from Wyatt North Publishing.

The real difference, however, is that Moss offers close analysis of texts, nuanced sifting of evidence, and persuasive arguments.

Those who deny the Nazi persecution of Jews are using that denial to facilitate their dreams of repeating the Holocaust, whereas Candida Moss hopes by her scrutiny to disarm new violence inspired by false visions of the past and the hatreds they nourish.

And though the same Greek word (dioko) lies behind both our words persecution and prosecution, Moss argues that it is vital that we distinguish the two.

Martyr accounts started to flourish once the Diocletian trouble was past, and for reasons of ecclesiastical power politics.

Eusebius, a great cataloguer of martyr-fictions, tended to meld the (real and imagined) pagan persecutors of the past with their supposed successors in his own day, the so-called heretics, both of them Satans agents to subvert and to destroy the One True Church.

But Moss carefully examines even the handful of second-century (?

) accounts, beginning with The Martyrdom of Polycarp, and has no trouble demonstrating that these, too, are either obviously bogus or at least have been so redacted and idealized from a later standpoint that whatever core of truth they may contain is not retrievable and may not exist at all.

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