and Evodius, was in the service of the church of Christ at Antioch in
Syria. He was a very godfearing man, and faithful and diligent in his
ministrations. He was surnamed Theophorus, that is, _The Bearer of
God_, apparently because he often bore the name of God and his Savior
in his mouth, and led a godly life. He was wont to say frequently: “The
life of man is a continual death, unless it be that Christ liveth in
us.” Likewise: “The crucified Christ is my only and entire love.” And:
“He that allows himself to be called after any other than Christ, is
not God.” And again: “As the world hates the Christians, so God loves
them.” _A. Mellin., fol. 15, col. 1_, from _Ignat. in Epist. ad Rom. et
alibe_.
Having learned that the Emperor Trajan, after the victories which he
had achieved against the Dacians, Armenians, Assyrians, and other
eastern nations, gave thanks at Antioch unto the gods, and offered
great sacrifices unto them, as though these victories had proceeded
from them. Ignatius, as we are informed by Nicephorus, reproved the
Emperor for it, and this openly in the temple.
The Emperor, exceedingly enraged on this account, caused Ignatius to
be apprehended, yet, for fear of an uproar, because Ignatius was held
in great respect in Antioch, he did not have him punished there, but
committed him into the hands of ten soldiers, and sent him bound to
Rome, there to have him punished.
In the meantime his sentence of death was made known to him--in what
manner and where he was to die; namely, that he should be torn to
pieces by wild beasts at Rome.
On his way thither, he wrote several consolatory epistles to his
friends, the faithful in Christ Jesus; and also to different churches,
as, to those of Smyrna, Ephesus, Philadelphia, Trallis, Magnesia,
Tarsus, Philippi, and especially to the church of Christ at Rome; which
letter he sent before his arrival there.
It appears that the thought of being torn to pieces by the teeth of
wild beasts was constantly on his mind during the journey; yet not as a
matter of dread, but of earnest desire. This he mentions in his letter
to the church at Rome, writing thus: “Journeying from Syria to Rome, by
water and by land, by day and by night, I fight with wild beasts, bound
between ten leopards, who, the more I stroke, and show myself friendly
to them, the more cruel and malignant they become. However, through
the cruelties and torments which they daily inflict upon me, I am more
and more exercised and instructed; nevertheless, I am not justified
thereby. O that I were already with the beasts, which are ready to
devour me! I hope that, ere long, I shall find them such as I wish them
to be, that is, cruel enough to destroy me speedily. But if they will
not fall upon and tear me, I shall kindly allure them, so that they
will not spare me, as they, have already spared several Christians,
but will quickly tear me in pieces, and devour me. Forgive me for
speaking thus; I know what I need. Now only I begin to be a disciple
of Christ. I regard neither things visible nor invisible, at which the
world is amazed. It is sufficient for me if I but become a partaker of
Christ. Let the devil and evil men afflict me with all manner of pain
and torment, with fire, with cross, with fighting against wild beasts,
with scattering of the members and bones of my body; all this I esteem
very little, if I but enjoy Christ. Only pray for me, that inward and
outward strength be given me, not only to speak or write this, but also
to perform and endure it, so that I may not only be called a Christian,
but also be found one in truth.” _Ignat. in Epist. ad Rom._ Having
arrived at Rome, he was delivered by the soldiers to the governor,
together with the letters of the Emperor, which contained his sentence
of death. He was kept in prison for several days, until a certain
feast-day of the Romans, when the Governor, according to the order of
the Emperor, had him brought forth into the amphitheatre. First of
all they sought by many torments, to induce him to blaspheme the name
of Christ, and offer sacrifice to the gods. But when Ignatius did not
weaken in his faith, but was only, the longer, the more strengthened in
refusing to offer heathen sacrifices, he was forthwith condemned by the
Roman Senate, immediately to be cast before the lions.
As Ignatius was led away from the presence of the Senate, to the
innermost enclosure, or pit of the lions, he frequently repeated the
name of Jesus in the conversation which he, while on the way, carried
on with the believers, as well as in his secret prayers to God. Being
asked why he did so, he replied thus: “My dear Jesus, my Savior, is so
deeply written in my heart, that I feel confident, that if my heart
were to be cut open and chopped to pieces, the name of Jesus would be
found written on every piece.” With this the pious man indicated that
not only his mouth, but the innermost parts of his heart were filled
with the love of Jesus: for out of the abundance of the heart the
mouth speaketh. Thus, also Paul, being filled with the love of Jesus
Christ, has used, in his letters, as much as two hundred times (as has
been counted) the words, “Our Lord Jesus Christ.” The name “Jesus” he
employs as much as five hundred times.
When the whole multitude of the people were assembled, to witness the
death of Ignatius (for the report had spread throughout the whole
city, that a bishop had been brought from Syria, who, according
to the sentence of the Emperor, was to fight against the wild
beasts), Ignatius was brought forth and placed in the middle of the
amphitheatre. Thereupon Ignatius, with a bold heart, thus addressed
the people which stood around: “O, ye Romans, all you who have come to
witness with your own eyes this combat; know ye, that this punishment
has not been laid upon me on account of any misdeed or crime; for such
I have in no wise committed; but that I may come to God, for whom I
long, and whom to enjoy is my insatiable desire. For, I am the grain of
God. I am ground by the teeth of the beasts, that I may be found a pure
bread of Christ, who is to me the bread of life.” These words spake
Ignatius, when he stood in the middle of the amphitheatre, and when he
heard the lions roar; which the brethren of the church who also stood
among the people heard and testified to.
As soon as he had spoken these words, two dreadful, hungry lions were
let out to him from their pits, who instantly tore and devoured him,
leaving almost nothing, or, at least, very little, even of his bones.
Thus fell asleep, happy in the Lord, this faithful martyr of Jesus
Christ, A. D. 111, in the 12th year of Emperor Trajan. Compare _Abr.
Mell. 1st book of the Hist. der Vervolg. en Mart._, printed 1619, _fol.
25, col. 1–4, and fol. 26, col. 1_, with _Joh. Gysii Hist. Mart., fol.
15, col. 2, 3_. Also, _W. Baudart. in Apophth. Christian_, printed
A. D. 1640. _The first book, in the second Apophthegm, on the name
Ignatius, pp. 37, 38_, from different other authors.
ONESIMUS, A FRIEND OF THE APOSTLE PAUL, BROUGHT FROM ROME TO EPHESUS,
AND THERE STONED TO DEATH, A. D. 111.
Onesimus, a servant of Philemon, by descent a Colossian, had run away
from his master, and had come to Rome, where he was recognized by the
Apostle Paul--who was imprisoned there--and sent back to his master,
with recommendatory letters tending to reconciliation, as may be seen
in the epistle of Paul to Philemon, in which Paul calls him his son,
whom he had begotten in his bonds. Philemon 10.
He also carried a certain letter of Paul from the prison at Rome to
the church at Colosse; for in the conclusion of the epistle to the
Colossians we read: “Sent from Rome through Tychicus and Onesimus.”
Col. 4 after verse 18.
It appears therefore, that he was a beloved friend and faithful servant
of the apostle Paul, notwithstanding he had left his external service
in the house of Philemon. He also, after he was sincerely converted,
was not permitted to finish his course without persecution, sufferings,
and a violent death; but had to tread after the example of his Savior,
the wine press of suffering. According to the testimony of ancient
historians, he was carried away bound from Ephesus to Rome, and there
stoned to death, under Trajan, and the judge Tertullus, shortly after
the death of Ignatius, A. D. 111. See above, _Idem. Ibidem. ex Act.
Metaph. Mart., Rom., 16 Febr._ Also, _Ado_.
DIONYSIUS AREOPAGITA, WHO WAS CONVERTED BY PAUL, MARTYRED FOR
CONFESSING JESUS CHRIST, ABOUT THE YEAR 112.
We read in the Acts of the Apostles, chap. 17, verse 34, that among
those who clave unto the doctrine of Paul, there was also Dionysius,
one of the Athenian council, and a woman named Damaris.
It is testified of this Dionysius, surnamed the Areopagite, that he so
increased in the Christian religion, that Paul afterwards appointed him
bishop at Athens; yet, that finally, after having made a most glorious
confession of faith, and suffered many severe torments, he was crowned,
as a victorious hero of Jesus Christ, with the martyrs’ crown, when
he had got to be a very old man, and had commended his spirit into the
hands of his heavenly Father. He now accomplished what he was wont
to frequently repeat in his life: “The last words of my Lord Jesus,
while on the cross, shall also be my last words in this temporal life,
namely: ‘Father, into thy hands I commend my spirit.’” Thereupon he
was put to death, and thus fell asleep happy in the Lord. Compare _A.
Mell., 1st book of the Histor. der vervolg. en Mart._, printed _A.
D. 1619., fol. 26, col. 2, from Adone in Martyrol. ex Arist. lib. de
Relig. Christ and Suida in Dion. Areopag. and Seger., in Chron. 10.
Strac. in Pass, Part. S. Homil. 2_, with _W. Baudart, in Apophthegm
Christian, 1st book 7th edition, A. D. 1640, p. 17, on the name
Dionysius Areopagita_.
NOTE.--Touching the manner of the death, or martyrdom, of Dionysius the
Areopagite, we find nothing stated in ancient, trustworthy writers;
hence we have said nothing about it, though some have written, that he
was beheaded at Paris; for which statement we let them be responsible,
since their accounts of this event differ in regard to the manner in
which, as well as the time when, it is said to have occurred. _See in
the above-mentioned Apophthegm Baudartii._
PUBLIUS, BARSIMÆUS, BARBELIUS, AND HIS SISTER BARBA, SLAIN FOR THE NAME
OF JESUS CHRIST ABOUT THE YEAR 112.
It is also stated that Publius, bishop of the church at Athens, a good
and pious man, was slain for the name of Christ; likewise, Barsimæus,
bishop of the church at Edessa, and with him, Barbelius and his
sister Barba, who had been baptized by him; all of whom, steadfastly
contending for the truth, obtained the martyrs’ crown. Compare _Joh.
Gysii Hist. Mart., fol. 15, col. 3_, with the _Introduction to the
Martyrs Mirror of the Defenseless Christians_, printed A. D. 1631,
_fol. 93, col. 1_.
JUSTUS AND PASTOR, SLAIN FOR THE FAITH AT COMPLUTUM, ABOUT THE YEAR 116.
That Justus and Pastor were deprived of life at Complutum, a city in
Spain, for the same reason for which the aforementioned martyrs were
slain, namely, for the testimony of Jesus, the Son of God, this we find
stated in different ancient writers. _See above._
PHOCAS, BISHOP OF PONTUS, PUT TO DEATH IN A LIME-KILN, AND IN BOILING
WATER, FOR THE NAME OF JESUS CHRIST, AT SINOPE, ABOUT THE YEAR 118.
[Illustration: PHOCAS PUT TO DEATH IN A LIME-KILN.]
Phocas, a son of Pamphilius, the first bishop of the church in Pontus
in the city of Sinope, on being brought, in the time of Trajan, before
Africanus, the Governor of Pontus, who urged him to sacrifice upon
the altar of Neptune, steadfastly refused to do this; on account of
which he was sentenced by the Governor to die for the name of Christ;
which death he suffered after many pains and torments, and was thus
numbered with his slain fellow-brethren. Regarding the death of this
man, see _A. Mell., 1st book of the Hist, der vervolg. in Mart., fol.
27, col. 1, ex Adone, in Comment. At. 6. Aster. Orat. de Phoca_. Also,
concerning the time of his death, for the year 118, see _Joh. Gysii
Hist. Mart., fol. 15, col. 4_.
Touching the manner of his death, P. J. Twisck gives the following
account: “Phocas, in Pontus, refusing to sacrifice to the gods, was
thrust, according to the command of Emperor Trajan, and for the name of
Christ, into a lime-kiln full of glowing coals, then cast into boiling
water and thus killed. _P. J. Twisck, Chron., 2d book, for the year
118, p. 37, col. 2, from Adon. Vinnens., lib. 6, fol. 166, Vinefol.
519._
FAUSTINA AND JACOBITA PUT TO DEATH, FOR THE FAITH, AT BRESCIA; AND
ELENTHERUS WITH HIS MOTHER ANTHIA, IN SICILY, A. D. 120.
About this time several persons were put to death for the name of
Christ; as Faustina and Jacobita, at Brescia in Italy; Elentherus with
his mother Anthia, and others, at Messina in Sicily, etc.; all of whom,
contending steadfastly, even unto death, departed with a joyful hope.
As regards the persecutions of this time, compare _Joh. Gysii Hist.
Mart., fol. 115, col. 4_, with _A. Mellinus, P. J. Twisck_, and others.
SEVERE PERSECUTIONS OF THE BELIEVERS ABOUT THE YEAR 130.
About this time, writes P. J. Twisck, the instruments of the devil
could not invent punishments severe enough, but what they considered
the Christians worthy of. For they were watched in their houses as
well as without; men cried out against them in all public places; they
were scourged, stoned, and dragged about; their goods were plundered;
they were apprehended; red-hot iron plates were applied to their bare
bodies; they were placed in a certain instrument made to torture
malefactors; they were put into the deepest and darkest places of
the prisons, where they were slain, yea, they were afflicted with
excruciating torments. _P. J. Twisck, Chron., 2d book, for the year
130, page 39, col. 2, and page 40, col. 1, from Jan Crespin in den
staet der Kerken._
GETULICUS, SYMPHOROSA WITH HER SONS, CERIALUS AND AMANTIUS, PUT TO
DEATH FOR THE FAITH, AT FRIVOLI; AND SAPPHIRA AND SABINA AT ROME, A. D.
136.
Getulicus, a teacher at Frivoli in Italy, Symphorosa with her sons, and
Cerialus and Amantius, were put to death in that city for the faith. It
is also stated that Sapphira, a maiden from Antioch, and Sabina, the
widow of Valentinus, had to lay down their lives, at Rome, for the same
reason. _Joh. Gysii Hist. Mart., fol. 15, col. 4._
PTOLOMEUS, A GODFEARING MAN, PUT TO DEATH AT ALEXANDRIA, IN EGYPT, FOR
THE FAITH IN JESUS CHRIST, ABOUT THE YEAR 144.
It is stated that Ptolomeus was a pious and godfearing man, who had
converted his wife from the blindness of heathendom to the faith.
He was apprehended for the truth of Christ. Asked, whether he was a
Christian, he, as a lover of the truth, immediately confessed that
he was. After this confession, he was cast into prison, in which he
suffered so long as to become completely emaciated. Finally he was
delivered to the judge Urbicius, who shortly afterwards had him put to
death; and thus Ptolomeus became a faithful martyr of Jesus Christ.
Compare _Joh. Gysii Hist. Mart._, printed at _Dort, 1657, fol. 15, col.
3_, with _Abr. Mell., 1st book of the Hist, der vervolg. Mart._, also,
printed at _Dort, A. D. 1619, fol. 32, col. 2, from Just. Philos. Apol.
prima Christian Euseb., lib. 4, cap. 17_.
LUCIUS, A PIOUS CHRISTIAN, ALSO PUT TO DEATH AT ALEXANDRIA, ACCORDING
TO THE PRECEDING SENTENCE, TOGETHER WITH ANOTHER, WHO MADE THE SAME
PROFESSION, ABOUT THE YEAR 144.
In _Historia Ecclesia Eusebii Pamphilii Cæsariensis_, mention is made
of a certain Lucius, who was greatly dissatisfied with the sentence and
execution of the aforementioned pious man Ptolomeus, and, therefore,
demanded a reason for it from the judge, at the same time confessing
himself a Christian; which cost him his life, even as it did the man
for whom he interceded.
The words in the book mentioned above are as follows: “When Lucius,
who was also a Christian, perceived that so presumptuous a sentence
was pronounced against Ptolomeus, he said to Urbicius (the judge):
‘Pray, tell me, for what reason do you sentence this man so hastily,
and cause him to be led to execution, merely on account of one word,
because he confesses himself to be a Christian? If there were another,
who would confess all manner of sin, such as murder, adultery, or any
other crime, would you also act so hastily, and sentence him to death
immediately? This is not proper, O Urbicius! it does not become a good
emperor, a wise bachelor, the son of the emperor, or the senators to
act thus.’ Then said Urbicius to Lucius: ‘It appears to me that thou
also art a Christian.’ When Lucius replied: ‘It is true, I am one.’
Then Urbicius commanded that he should be led forth to death. Thereupon
Lucius said: ‘I thank thee, for releasing me from these wicked lords,
and sending me to the kind and best of fathers, the king of all things,
namely, our God.’ Another who also boldly confessed that he was a
Christian, was put to death by virtue of the same sentence.” Thus far,
_Eusebius in the 4th book of his Church History, in the 17th chapter,
Dort edition, A. D. 1588, fol. 72, col. 1_, compared with _A. Mellinus_
and _Joh. Gysius_, in the passages quoted concerning Ptolomeus.
FELICITAS WITH HER SEVEN SONS, JANUARIUS, FELIX, PHILIPPUS, SYLVANUS,
ALEXANDER, VITALIS, AND MARTIALIS, PUT TO DEATH FOR THE FAITH, AT ROME,
A. D. 164.
Felicitas was a Christian widow at Rome, and had seven sons, whose
names were: Januarius, Felix, Philippus, Sylvanus, Alexander, Vitalis,
and Martialis. These lived together with their mother in one house, as
an entire Christian church. Of the mother it is stated, that by her
Christian communion, (conversation) which she had with the Roman women,
she converted many to Christ. The sons, on their part, also acquitted
themselves well by winning many men to Christ.
Now, when the heathen priests complained of this to Antonius, the
Emperor--who had resumed the persecution which had begun with Trajan,
but had subsided--saying, that there were not only men, but also women,
who blasphemed the gods, despised their images, trampled under foot
the Emperor’s worship of the gods, yea, turned away many from the old
religion of the Romans; that this was principally done by a certain
widow, named Felicitas, and her seven sons, and that, therefore, in
order to prevent this, they must be compelled to give up Christ, and
sacrifice to the gods, or, in case they should refuse to do so, be put
to death, the Emperor, prompted or instigated hereby, gave to Publius,
the provost, or chief magistrate of Rome, full authority over them.
Publius, willing to spare Felicitas, as being a highly respectable
woman, first secretly summoned her and her sons into his own house,
where he entreated them with fair words and promises, but afterwards
threatened to punish them with severe tortures, unless they would
forsake the Christian religion, and readopt the old Roman worship of
the gods. Felicitas, remembering the words of Christ, “Whosoever shall
confess me before men, him will I confess also before my Father which
is in heaven,” did not seek to evade the issue by using dissimulating
or indirect words, but answered briefly thus: “I am neither moved by
thy flatteries and entreaties, nor am I intimidated by thy threats; for
I experience in my heart the working of the Holy Ghost, which gives
me a living power, and prepares me for the conflict of suffering,
to endure all that thou mayest lay upon me, for the confession of my
faith.”
When Publius could not move the mother from her steadfast purpose,
he said to her: “Very well; if it seems pleasant to thee, to die,
die alone, but have pity and a mother’s compassion for thy sons, and
command them, to ransom their own lives at least, by sacrificing to the
gods.”
Thereupon Felicitas said to the judge: “Thy compassion is pure
wickedness, and thy admonition is nothing but cruelty: for, if my
sons should sacrifice to the gods, they would not ransom their lives,
but sell them to the hellish fiend, whose slaves, yea, whose serfs in
soul and body, they would become, and be reserved by him, in chains of
darkness, for everlasting fire.”
Then, turning away from the judge, to her sons, she said: “Remain
steadfast in the faith, and in the confession of Christ; for Christ
and his saints are waiting for you. Behold, heaven is open before
you; therefore fight valiantly for your souls, and show, that you are
faithful in the love of Christ, wherewith he loves you, and you him.”
This filled the judge with rage against her, and he commanded them
to smite her on the cheek, while he at the same time upbraided her
vehemently, saying: “How darest thou thus impudently exhort thy sons
in my presence, and make them obstinate to disobey the commands of the
Emperor; whereas it would be far more proper for thee to incite them to
obedience toward him?”
Felicitas, notwithstanding that death had been threatened her, answered
with more than manly courage, saying: “If thou, O judge, didst know our
Savior Jesus Christ, and the power of his Godhead and majesty, thou
wouldst undoubtedly desist from persecuting the Christians, and wouldst
not seek to draw us away from the Christian religion by blaspheming his
holy name; for whoever curses (or blasphemes) Christ and his faithful
ones, curses (or blasphemes) God himself, who, by faith, dwells in
their hearts.”
Thereupon, though they struck her in the face with their fists, in
order to silence her, she did not cease to admonish her sons to remain
steadfast, and to fear neither tortures nor rack, nor even death
itself, but to die willingly for the name of Christ.
Therefore, Publius the judge took each of her sons separately, and
talked first to one and then to the other, hoping by this last resort
to draw away from the faith, by promises as well as by threats, some
of them at least, if not all. But as he could not prevail upon them,
he sent a message to the Emperor, stating that they all remained
obstinate, and that he could in no wise induce them to sacrifice to
the gods. Thereupon the Emperor sentenced the mother together with her
seven sons, that they should be delivered into the hands of different
executioners, and be tortured and put to death in various ways; yet,
that the mother was first to see all her sons die, before she herself
should be put to death.
In compliance with this sentence, they first scourged Januarius, the
first-born, to death, in the presence of his mother. The scourges
were made of cords or ropes, to the ends of which balls of lead were
attached. Those who had to undergo this mode of torture were scourged
with them on their necks, back, sides, and other tender parts of
their bodies, either to torture them, or in order to martyr them to
death as was the case in this instance. Felix and Philippus, the two
brothers next (in age), were beaten to death with rods. Sylvanus, also
called Syllanus, was cast down from a height. Alexander, Vitalis, and
Martialis were beheaded. Last of all, the mother was beheaded or put to
death with the sword. This took place under Emperor Antonius Pius. _A.
Mell., 1st book of the Hist., fol. 33, col. 4_ and _fol. 34, col. 1–3,
ex Prudent. in Vincentio_. Also, _Acto. Adon. Mart., 23 Novemb. Greg.
P. in Natali. S. Felic. Homil. 3, in Eu. Bet. Chrysol. Serm. 134. Arta
apud Mombrit. tom 1. Beda Usuard. 23 Nov. Heur. Erfford. Chron., Mart.
Rom._ Touching the time when this took place, see _P. J. Twisck, Chron.
2d book, for the year 164, page 45, col. 1, from Vincentio, in Cal.,
fol. 35_.
OF THE FOURTH PERSECUTION OF THE CHRISTIANS, UNDER MARCUS AURELIUS AND
LUCIUS VERUS, WHICH WAS COMMENCED ABOUT THE YEAR 166.
_P. J. Twisck_, in his _Chronicle_, gives as the beginning of
the fourth persecution, the year A. D. 162; the writers of the
_Introduction to the Martyrs Mirror of the Defenseless Christian_,
fix the beginning in the year 164 (_page 37, col. 2_); _J. Gysius_,
in _Hist. Mart., fol. 16, col. 2_, places it in the year 168, and
_A. Mellinus_ makes no mention at all as to the exact time of that
persecution. However, all these writers abound with accounts of the
inhuman tortures, which the faithful martyrs had to suffer at that
time.[91]
[91] Although P. J. Twisck has placed the fourth persecution,
together with the beginning of the reign of M. Aurelius, in the year
162, he, nevertheless, gives to understand in the sequel of his
account, that this persecution reached its climax in the year 168.
Compare this with the time which the writers of the aforementioned
Introduction, and _Joh. Gysius_ have recorded.