ISDEGERDES, son of Sapor III., put a stop to the crael persecutions
against the Christians in Persia, which had been begun by Sapor II., and
the Church had enjoyed twelve years' peace in that kingdom, when, in
420, it was disturbed by the indiscreet zeal of one Abdas, a Christian
bishop, who burned down the Pyraeum, or temple of fire, the great
divinity of the Persians. King Isdegerdes threatened to demolish all the
churches of the Christians, unless he would rebuild it. Abdas had done
ill in destroying the temple, but did well in refusing to rebuild it;
for nothing can make it lawful to contribute to any act of idolatry, or
to the building a temple, as Theodoret observes. Isdegerdes therefore
demolished all the Christian churches in Persia, put to death Abdas, and
raised a general persecution against the Church, which continued forty
years with great fury. Isdegerdes died the year following, in 421. But
his son and successor, Varanes, carried on the persecution with greater
inhumanity. The very description which Theodoret, a contemporary writer,
and one that lived in the neighborhood gives of the cruelties he
exercised on the Christians, strikes us with {682} horror: some were
flayed alive in different parts of the body, and suffered all kinds of
torture that could be invented: others, being stuck all over with sharp
reeds, were hauled and rolled about in that condition; others were
tormented divers other ways, such as nothing but the most hellish malice
was capable of suggesting. Among these glorious champions of Christ was
St. Benjamin, a deacon. The tyrant caused him to be beaten and
imprisoned. He had lain a year in the dungeon, when an ambassador from
the emperor obtained his enlargement, on condition he should never speak
to any of the courtiers about religion. The ambassador passed his word
in his behalf that he would not: but Benjamin, who was a minister of the
gospel, declared that he could not detain the truth in captivity,
conscious to himself of the condemnation of the slothful servant for
having hid his talent. He therefore neglected no opportunity of
announcing Christ. The king, being informed that he still preached the
faith in his kingdom, ordered him to be apprehended; but the martyr made
no other reply to his threats than by putting this question to the king:
What opinion he would have of any of his subjects who should renounce
his allegiance to him, and join in war against him. The enraged tyrant
caused reeds to be run in between the nails and the flesh both of his
hands and feet, and the same to be thrust into other most tender parts,
and drawn out again, and this to be frequently repeated with violence.
He lastly ordered a knotty stake to be thrust into his bowels to rend
and tear them, in which torment he expired in the year 424. The Roman
Martyrology places his name on the 31st of March.
* * * * *
St. Ephrem, considering the heroic constancy of the martyrs, makes on
them the following pious reflections: "The wisdom of philosophers, and
the eloquence of the greatest orators, are dumb through amazement, when
they contemplate the wonderful spectacle and glorious actions of the
martyrs: the tyrants and judges were not able to express their
astonishment when they beheld the faith, the constancy, and the
cheerfulness of these holy champions. What excuse shall we have in the
dreadful day of judgment, if we who have never been exposed to any cruel
persecutions, or to the violence of such torments, shall have neglected
the love of God and the care of a spiritual life? No temptations, no
torments, were able to draw them from that love which they bore to God:
but we, living in rest and delights, refuse to love our most merciful
and gracious Lord. What shall we do in that day of terror, when the
martyrs of Christ, standing with confidence near his throne, shall show
the marks of their wounds? What shall we then show? Shall we present a
lively faith? true charity towards God? a perfect disengagement of our
affections from earthly things? souls freed from the tyranny of the
passions? silence and recollection? meekness? alms-deeds? prayers poured
forth with clean hearts? compunction, watchings, tears? Happy shall he
be whom such good works shall attend. He will be the partner of the
martyrs, and, supported by the treasure of these virtues, shall appear
with equal confidence before Christ and his angels. We entreat you, O
most holy martyrs, who cheerfully suffered most cruel torments for God
our Saviour and his love, on which account you are now most intimately
and familiarly united to him, that you pray to the Lord for us miserable
sinners, covered with filth, that he infuse into us the grace of Christ,
that it may enlighten our souls that we may love him, &c."[1]
Footnotes:
1. St. Ephrem. Hom. In SS. Martyres. t. 3. Op. Gr. et Lat. p. 251. ed
Vatic. an. 1746.
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