Martyrdom in the early church · Sophia Scriptura

1 Clement 5.1Clement of Rome · ca. 95–97 (range ca. 70–100) · Turning to recent examples.
1 Clement 5.2Clement of Rome · ca. 95–97 (range ca. 70–100) · The greatest pillars of the church were persecuted to death.
1 Clement 5.3Clement of Rome · ca. 95–97 (range ca. 70–100) · The example of the apostles.
1 Clement 5.4Clement of Rome · ca. 95–97 (range ca. 70–100) · Peter endured many trials and died a martyr.
1 Clement 5.5Clement of Rome · ca. 95–97 (range ca. 70–100) · Paul showed the way to the prize of endurance.
1 Clement 5.6Clement of Rome · ca. 95–97 (range ca. 70–100) · Paul's sufferings and preaching in East and West.
1 Clement 5.7Clement of Rome · ca. 95–97 (range ca. 70–100) · Paul preached to the ends of the West and died a martyr.
1 Clement 6.1Clement of Rome · ca. 95–97 (range ca. 70–100) · A great multitude of Roman Christians also suffered.
1 Clement 6.2Clement of Rome · ca. 95–97 (range ca. 70–100) · Christian women were tortured in cruel spectacles but finished the race of faith.
Ascension of Isaiah 5.11Anonymous · late 1st–2nd century
Ascension of Isaiah 5.14Anonymous · late 1st–2nd century
Shepherd of Hermas, Similitude 8.2.1 (68.1)Hermas · ca. 100–150 · Those with fruit-bearing sticks are crowned and sent into the tower.
Shepherd of Hermas, Similitude 8.3.6 (69.6)Hermas · ca. 100–150 · The crowned are those who suffered for the law: the martyrs.
Shepherd of Hermas, Similitude 9.28.2 (105.2)Hermas · ca. 100–150 · Fruit trees are the martyrs.
Shepherd of Hermas, Similitude 9.28.3 (105.3)Hermas · ca. 100–150 · All martyrs have their sins taken away.
Shepherd of Hermas, Similitude 9.28.4 (105.4)Hermas · ca. 100–150 · Martyrs who did not hesitate have the greater glory.
Shepherd of Hermas, Similitude 9.28.5 (105.5)Hermas · ca. 100–150 · Sufferers should glorify God, who counts them worthy.
Shepherd of Hermas, Similitude 9.28.6 (105.6)Hermas · ca. 100–150 · Suffering for the name is God's gift of life, not the believer's great deed.
Shepherd of Hermas, Vision 3.1.9 (9.9)Hermas · ca. 100–150 · The right side is for those who suffered for the name.
Shepherd of Hermas, Vision 3.2.1 (10.1)Hermas · ca. 100–150 · The martyrs sit on the right, but all receive the same gifts.
Shepherd of Hermas, Vision 3.5.2 (13.2)Hermas · ca. 100–150 · The stones from the deep are the martyrs.
5 Ezra 2.45Anonymous · 2nd–3rd century
5 Ezra 2.47Anonymous · 2nd–3rd century
To the Ephesians 1.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · The Ephesians hurried to meet Ignatius on his way to martyrdom in Rome.
To the Ephesians 3.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius writes humbly, as one only beginning to be a disciple.
To the Ephesians 8.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · The Ephesians live as God's people, free of strife; Ignatius gives himself for them.
To the Ephesians 11.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius wears his chains as spiritual pearls and hopes to share the Ephesians' lot.
To the Ephesians 12.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius contrasts his danger with the Ephesians' security.
To the Ephesians 12.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Martyrs pass through Ephesus on their way to death, as Paul did.
To the Ephesians 21.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius writes from Smyrna and asks to be remembered.
To the Ephesians 21.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius asks prayer for the church in Syria and says farewell.
To the Magnesians 5.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Like coins, people bear the stamp of either the world or God; Christ's life is in those willing to share his death.
To Polycarp 2.3Ignatius of Antioch · ca. 110 (range ca. 105–135) · Like a pilot or athlete, Polycarp must strive to reach God; Ignatius offers himself on his behalf.
To Polycarp 7.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · News that the church at Antioch is at peace has cheered Ignatius as he goes to martyrdom.
To the Romans 1.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius hopes to reach Rome and the end of his course.
To the Romans 1.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius fears the Romans' love might lead them to prevent his martyrdom.
To the Romans 2.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · If the Romans do nothing to save him, Ignatius's death will speak God's word.
To the Romans 2.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius asks only to be offered to God, setting like the sun in the west to rise in God.
To the Romans 3.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius asks for strength to be a Christian in deed, not only in name.
To the Romans 4.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius begs the Romans not to save him: he is God's wheat, to be ground into Christ's bread.
To the Romans 4.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius asks prayer that the beasts may make him a sacrifice to God.
To the Romans 4.3Ignatius of Antioch · ca. 110 (range ca. 105–135) · Unlike the apostles Peter and Paul, Ignatius is a condemned man who will be made free by martyrdom.
To the Romans 5.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · On the journey Ignatius is already “fighting beasts”: his cruel guards.
To the Romans 5.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius hopes the beasts will be quick to devour him.
To the Romans 5.3Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius welcomes every torture, if only he may reach Christ.
To the Romans 6.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius would rather die for Christ than rule the world; his death will be a birth.
To the Romans 6.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · For Ignatius, martyrdom is true life, and being saved from it would be death.
To the Romans 6.3Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius wants to imitate the suffering of Christ, his God.
To the Romans 7.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · The devil wants to turn Ignatius from God; the Romans must not help him.
To the Romans 7.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius's earthly desire is crucified; living water within him calls him to the Father.
To the Romans 7.3Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius longs for the bread of God, Christ's flesh, and the drink of his blood.
To the Romans 8.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius asks the Romans to will his martyrdom.
To the Romans 8.3Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius asks prayer that he may reach his goal.
To the Smyrnaeans 4.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · If Christ only seemed to suffer, Ignatius's chains would be meaningless.
To the Smyrnaeans 10.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · The Smyrnaeans were not ashamed of Ignatius's chains, nor will Christ be ashamed of them.
To the Smyrnaeans 11.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius, least of the Antiochene Christians, asks prayer to reach God.
To the Trallians 4.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius guards himself against pride and flattery.
To the Trallians 4.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius longs to suffer but needs gentleness against the devil's hidden attack.
To the Trallians 10.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · If Christ only seemed to suffer, Ignatius's martyrdom would be pointless.
To the Trallians 12.3Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius asks for prayer that he may be found worthy of martyrdom.
To the Trallians 13.3Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius offers himself for the Trallians and trusts the faithful Father.
To the Philippians 8.2Polycarp of Smyrna · ca. 110–135 · Believers should imitate Christ's endurance and glorify him when they suffer for his name.
To the Philippians 9.1Polycarp of Smyrna · ca. 110–135 · Polycarp urges endurance like that the Philippians saw in Ignatius, Zosimus, Rufus, Paul, and the apostles.
To the Philippians 9.2Polycarp of Smyrna · ca. 110–135 · The martyrs did not run in vain; they are now with the Lord, because they loved Christ rather than this world.
To Diognetus 5.12Anonymous · ca. 150–200 (disputed) · Condemned and killed, yet made alive.
To Diognetus 7.7Anonymous · ca. 150–200 (disputed) · Martyrs thrown to the beasts do not deny the Lord.
To Diognetus 10.7Anonymous · ca. 150–200 (disputed) · Then you will admire the martyrs and fear the real death.
To Diognetus 10.8Anonymous · ca. 150–200 (disputed) · You will call blessed those who endure the fire of martyrdom.
Epistle of the Apostles 50Anonymous · ca. 140-170 · Christ foretells that those who rebuke sinners will be hated and counted with the martyrs, and pronounces woe on false teachers who falsify his word and on those who follow them.
First Apology 39Justin Martyr · ca. 150–155 · Isaiah's prophecy of swords into plowshares is fulfilled: the twelve apostles went out, and Christians now die rather than lie or fight.
Acts of Andrew (Vatican fragments), chapter 7Anonymous · ca. 150-200 (the Acts); the Martyrdom text is later · Andrew tells Maximilla to trample on Aegeates' threats and remain chaste, whatever tortures are brought upon his own body.
Acts of Andrew (Vatican fragments), chapter 12Anonymous · ca. 150-200 (the Acts); the Martyrdom text is later · Stratocles begs Andrew's help to grow the seed of the word; Andrew foretells his crucifixion; Maximilla refuses Aegeates, who resolves to crucify Andrew.
Acts of Andrew (Vatican fragments), chapter 18Anonymous · ca. 150-200 (the Acts); the Martyrdom text is later · Andrew tells the brothers that since grace was revealed the devil has turned to open hatred, and urges them to wake up and gladly welcome the end.
Martyrdom of Andrew (first Greek martyrdom), chapter 8Anonymous · ca. 150-200 (the Acts); the Martyrdom text is later · Christ tells Andrew in a vision to take up his cross; news comes that the new proconsul Aegeates has sent executioners to arrest him.
Martyrdom of Andrew (first Greek martyrdom), chapter 10Anonymous · ca. 150-200 (the Acts); the Martyrdom text is later · The people protest Andrew's arrest; he calms them, telling them it is a grace to die for Christ, and gives himself up to the executioners.
Martyrdom of Andrew (first Greek martyrdom), chapter 13Anonymous · ca. 150-200 (the Acts); the Martyrdom text is later · Aegeates has Andrew scourged and condemned to the cross; Andrew prays to be received by Christ, and the crowd protests the unjust sentence.
Martyrdom of Andrew (first Greek martyrdom), chapter 14Anonymous · ca. 150-200 (the Acts); the Martyrdom text is later · Andrew greets the cross and its mystery, gives himself to the executioners, and hangs bound on it for four days without weakening.
Martyrdom of Andrew (first Greek martyrdom), chapter 16Anonymous · ca. 150-200 (the Acts); the Martyrdom text is later · From the cross Andrew urges Aegeates to believe in the crucified Christ and prays to be released into immortality.
Martyrdom of Andrew (first Greek martyrdom), chapter 17Anonymous · ca. 150-200 (the Acts); the Martyrdom text is later · Andrew dies giving thanks, and the crowd praises the God of Andrew.
Martyrdom of Andrew (first Greek martyrdom), chapter 19Anonymous · ca. 150-200 (the Acts); the Martyrdom text is later · The account closes with the date of Andrew's martyrdom, 30 November by the Roman calendar.
Acts of John 3Anonymous · ca. 150–200 · Domitian decrees death for confessing Christians, and the fame of John's teaching reaches him.
Martyrdom of Paul (title)Anonymous · ca. 150–200 · The title of the work.
Martyrdom of Paul 1Anonymous · ca. 150–200 · Paul raises Nero's cupbearer Patroclus, who confesses Christ the King of the ages before Nero, and Nero orders all soldiers of Christ to be put to death.
Martyrdom of Paul 4Anonymous · ca. 150–200 · Nero orders the prisoners burned and Paul beheaded, but Paul goes on preaching to the prefect Longus.
Martyrdom of Paul 5Anonymous · ca. 150–200 · Nero's slaughter of Christians is checked by the Romans' protest; Paul preaches judgement to Longus and Cestus, refuses their offer of escape, and calls Nero's messengers to faith.
Martyrdom of Paul 6Anonymous · ca. 150–200 · After his death Paul appears to Nero and foretells his punishment, and Nero releases the prisoners.
Martyrdom of Paul 7Anonymous · ca. 150–200 · At Paul's tomb Longus and Cestus see Paul praying with Titus and Luke, who then give them the seal of baptism.
Acts of Paul and Thecla 21Anonymous · ca. 150–200 · Paul is scourged and expelled, Thecla is condemned to burning, and in the theatre she sees the Lord in Paul's form.
Acts of Paul and Thecla 22Anonymous · ca. 150–200 · Thecla is placed on the pyre, but a storm sent by God quenches the fire and she is saved.
Acts of Paul and Thecla 33Anonymous · ca. 150–200 · In the stadium a lioness defends Thecla against a bear and a lion and dies.
Second Apology 2Justin Martyr · ca. 150–160 · A Christian wife who divorced her dissolute husband is denounced by him; her teacher Ptolemaeus and two others are executed under Urbicus simply for confessing the name of Christ.
Second Apology 3Justin Martyr · ca. 150–160 · Christians do not kill themselves, since that would defy God's purpose for the human race; but when questioned they will not lie.
Second Apology 8Justin Martyr · ca. 150–160 · Justin expects to be killed, perhaps through the Cynic Crescens, whom he has shown in debate to know nothing of Christian teaching.
Second Apology 11Justin Martyr · ca. 150–160 · Death is a debt all must pay; like Heracles choosing Virtue in Xenophon's story, Christians choose the hard road to true happiness.
Second Apology 12Justin Martyr · ca. 150–160 · Justin tells how, as a Platonist, the Christians' fearlessness before death convinced him the slanders against them were false.
Protevangelium of James 23Anonymous · ca. 150–200 · Zacharias refuses to give up his son to Herod's officers and is murdered in the temple.
Sentences of Sextus 322Anonymous · 2nd-early 3rd cent. · If someone unjustly drives a wise man out of the body, in his wickedness he does him a kindness, for he is released as from bonds.
Sentences of Sextus 363Anonymous · 2nd-early 3rd cent. · A lion and a tyrant alike have power over the body of a man who loves God.
Sentences of Sextus 364Anonymous · 2nd-early 3rd cent. · When a tyrant threatens you, then above all remember whose you are.
Sentence 321 (Greek)Anonymous · 2nd-early 3rd cent. · Do not become a cause of death to yourself, but do not be indignant with one who takes you from the body.
Sentence 322 (Greek)Anonymous · 2nd-early 3rd cent. · One who takes the wise man away from the body by his own wickedness does him a good turn; for he is set free as from bonds.
Sentence 362 (Greek)Anonymous · 2nd-early 3rd cent. · It is better to give up your soul than to let fall a careless word about God.
Sentence 363 (Greek)Anonymous · 2nd-early 3rd cent. · You will rule the body of a man dear to God, but you will not be master of his reason. A lion too rules the body of a wise man, and so does a tyrant, but only of that.
Dialogue with Trypho 11.4Justin Martyr · ca. 155–160 · The conversion and steadfastness of the Gentiles show that Christ is the new covenant.
Dialogue with Trypho 18.3Justin Martyr · ca. 155–160 · Christians who endure death for Christ would readily keep harmless rites if they were required.
Dialogue with Trypho 30.2Justin Martyr · ca. 155–160 · Christians find God's words sweeter than honey, and pray to be kept from evil spirits.
Dialogue with Trypho 34.8Justin Martyr · ca. 155–160 · Solomon fell into idolatry; Gentile Christians die rather than eat idol offerings.
Dialogue with Trypho 39.5Justin Martyr · ca. 155–160 · Christians honor God in deed and heart, even to death.
Dialogue with Trypho 46.7Justin Martyr · ca. 155–160 · Christians die rather than sacrifice to idols, hoping in the resurrection.
Dialogue with Trypho 49.4Justin Martyr · ca. 155–160 · Herod had John beheaded.
Dialogue with Trypho 96.2Justin Martyr · ca. 155–160 · Christians are cursed in synagogues and killed by Gentiles; they call their persecutors brothers and die rather than deny Christ.
Dialogue with Trypho 110.4Justin Martyr · ca. 155–160 · Persecution only multiplies Christians, as pruning makes a vine more fruitful.
Dialogue with Trypho 114.4Justin Martyr · ca. 155–160 · Christians' hearts, circumcised by the apostles' words, rejoice to die for Christ, the Rock that gives living water.
Dialogue with Trypho 119.6Justin Martyr · ca. 155–160 · Christians, like Abraham, believed God's voice; they are his nation of like faith.
Dialogue with Trypho 121.2Justin Martyr · ca. 155–160 · No one dies for the sun, but many die for Christ's name, which shines brighter than the sun.
Dialogue with Trypho 131.2Justin Martyr · ca. 155–160 · Christians, called through the despised cross, endure death rather than deny Christ,
Martyrdom of Polycarp 1.1Anonymous · ca. 156–160 · The church writes about the martyrs and especially Polycarp, whose death ended the persecution and showed what a gospel martyrdom looks like.
Martyrdom of Polycarp 1.2Anonymous · ca. 156–160 · Like Jesus, Polycarp waited to be handed over, setting an example of love that seeks others' salvation, not only one's own.
Martyrdom of Polycarp 2.1Anonymous · ca. 156–160 · True martyrdoms happen according to God's will, since God rules over all.
Martyrdom of Polycarp 2.2Anonymous · ca. 156–160 · The martyrs endured horrible torture without complaint, because the Lord was present with them.
Martyrdom of Polycarp 2.3Anonymous · ca. 156–160 · Looking to eternal life and the good things God has prepared, the martyrs counted their tortures as nothing.
Martyrdom of Polycarp 2.4Anonymous · ca. 156–160 · Those sentenced to the beasts were tortured further to make them deny the faith, for the devil was at work against them.
Martyrdom of Polycarp 3.1Anonymous · ca. 156–160 · Germanicus encouraged the others by his courage and chose death rather than accept the proconsul's pity.
Martyrdom of Polycarp 4.1Anonymous · ca. 156–160 · Quintus, who had volunteered for martyrdom, gave way; so the church does not approve of handing oneself over.
Martyrdom of Polycarp 5.1Anonymous · ca. 156–160 · Polycarp was persuaded to leave the city and spent his time in prayer for all the churches.
Martyrdom of Polycarp 5.2Anonymous · ca. 156–160 · In a vision Polycarp saw his pillow on fire and knew he would be burned alive.
Martyrdom of Polycarp 6.2Anonymous · ca. 156–160 · Betrayed by his own household, Polycarp was sought by an official named Herod, in a story that echoes Christ's Passion.
Martyrdom of Polycarp 7.1Anonymous · ca. 156–160 · Police came for Polycarp at night; he could have fled but accepted God's will.
Martyrdom of Polycarp 9.1Anonymous · ca. 156–160 · As Polycarp entered the stadium, a voice from heaven told him to be strong.
Martyrdom of Polycarp 9.2Anonymous · ca. 156–160 · Told to say “Away with the atheists,” Polycarp said it, but of the pagan crowd.
Martyrdom of Polycarp 9.3Anonymous · ca. 156–160 · Polycarp refused to curse Christ, whom he had served for eighty-six years.
Martyrdom of Polycarp 10.1Anonymous · ca. 156–160 · Polycarp openly declared himself a Christian and offered to explain the faith.
Martyrdom of Polycarp 11.1Anonymous · ca. 156–160 · Threatened with the beasts, Polycarp said that Christians cannot change from better to worse.
Martyrdom of Polycarp 11.2Anonymous · ca. 156–160 · Threatened with fire, Polycarp contrasted it with the eternal fire of the coming judgment.
Martyrdom of Polycarp 12.1Anonymous · ca. 156–160 · Polycarp remained joyful and calm, and the herald announced his confession to the crowd.
Martyrdom of Polycarp 12.3Anonymous · ca. 156–160 · The crowd demanded that Polycarp be burned, fulfilling his earlier vision.
Martyrdom of Polycarp 13.2Anonymous · ca. 156–160 · Polycarp undressed for the pyre himself; the faithful had always honored him for his holy life.
Martyrdom of Polycarp 13.3Anonymous · ca. 156–160 · Polycarp asked not to be nailed, trusting God to keep him steady in the fire.
Martyrdom of Polycarp 14.1Anonymous · ca. 156–160 · Bound to the stake like a sacrificial ram, Polycarp began his final prayer to God the Father.
Martyrdom of Polycarp 14.2Anonymous · ca. 156–160 · Polycarp thanked God for the honor of sharing Christ's suffering and prayed to be received as a sacrifice.
Martyrdom of Polycarp 15.1Anonymous · ca. 156–160 · The fire was lit, and the writers saw a marvel they were spared to report.
Martyrdom of Polycarp 15.2Anonymous · ca. 156–160 · The flames formed an arch around Polycarp without consuming him, and a sweet fragrance filled the air.
Martyrdom of Polycarp 16.1Anonymous · ca. 156–160 · An executioner stabbed Polycarp, and so much blood flowed that it put out the fire.
Martyrdom of Polycarp 17.1Anonymous · ca. 156–160 · The devil, envious of Polycarp's victory, tried to keep the Christians from recovering his body.
Martyrdom of Polycarp 17.2Anonymous · ca. 156–160 · Opponents claimed Christians would worship Polycarp instead of Christ, but Christians worship Christ alone.
Martyrdom of Polycarp 17.3Anonymous · ca. 156–160 · Christians worship Christ as Son of God and love the martyrs as his disciples.
Martyrdom of Polycarp 18.1Anonymous · ca. 156–160 · The centurion had Polycarp's body burned.
Martyrdom of Polycarp 18.2Anonymous · ca. 156–160 · The Christians gathered Polycarp's bones and laid them to rest.
Martyrdom of Polycarp 18.3Anonymous · ca. 156–160 · The church planned to gather yearly on the anniversary of Polycarp's martyrdom.
Martyrdom of Polycarp 19.1Anonymous · ca. 156–160 · Polycarp, though one of twelve martyrs, is remembered everywhere as a teacher and model martyr.
Melito, Fr. 3Melito of Sardis · ca. 160-180 · The ram caught in the Sabek tree prefigures the Lord on the cross at Jerusalem; as Sabek means remission, so Ezekiel's water of remission prefigures baptism, and martyrdom and baptism both bring remission of sins.
3Anonymous · ca. 161–180 or 249–251 · Carpus gives his first name as “Christian.”
5Anonymous · ca. 161–180 or 249–251 · Carpus confesses Christ and refuses to sacrifice.
22Anonymous · ca. 161–180 or 249–251 · Carpus refuses again.
23Anonymous · ca. 161–180 or 249–251 · Carpus is tortured and confesses until he can no longer speak.
34Anonymous · ca. 161–180 or 249–251 · Papylus confesses that he is a Christian.
35Anonymous · ca. 161–180 or 249–251 · Papylus endures torture in silence.
36Anonymous · ca. 161–180 or 249–251 · Both are sentenced to be burned alive.
37Anonymous · ca. 161–180 or 249–251 · Papylus dies praying in the fire.
41Anonymous · ca. 161–180 or 249–251 · Carpus dies with a prayer of thanks.
42Anonymous · ca. 161–180 or 249–251 · Agathonice sees the call and resolves to share the martyrs' feast.
44Anonymous · ca. 161–180 or 249–251 · Agathonice entrusts her son to God and goes to the stake.
46Anonymous · ca. 161–180 or 249–251 · Agathonice's last cry.
47Anonymous · ca. 161–180 or 249–251 · Agathonice dies; the Christians secretly keep the remains.
Martyrdom of Justin, Chariton and Companions (Acts of Justin, recension B) 3Anonymous · ca. 165 · Justin says God is not bound to a place and describes where he teaches.
Martyrdom of Justin, Chariton and Companions (Acts of Justin, recension B) 4Anonymous · ca. 165 · Justin's companions confess one by one.
Martyrdom of Justin, Chariton and Companions (Acts of Justin, recension B) 5Anonymous · ca. 165 · Justin hopes for heavenly reward; all refuse to sacrifice and are condemned.
Martyrdom of Justin, Chariton and Companions (Acts of Justin, recension B) 6Anonymous · ca. 165 · The martyrs are beheaded and secretly buried.
To Autolycus 3.30Theophilus of Antioch · ca. 180–185 · The Greeks ignore the true history because they learned writing late and forgot God; they honor poets who mock God and persecute those who worship him.
Fragment 13Irenaeus of Lyons · ca. 170–200
A Plea for the Christians 3Athenagoras · ca. 176–180 · The three charges against Christians are atheism, cannibalism, and incest; if true, destroy us; if false, examine our lives and treat us as others are treated.
Martyrdom of Peter (Greek Acts of Peter) 6Anonymous · ca. 180–200 · Warned of the plot, Peter leaves Rome, meets the Lord at the gate going to be crucified again, and returns.
Martyrdom of Peter (Greek Acts of Peter) 7Anonymous · ca. 180–200 · Peter comforts the brethren, is arrested and condemned by Agrippa, and at the place of execution begins his address on the mystery of the cross.
Martyrdom of Peter (Greek Acts of Peter) 9Anonymous · ca. 180–200 · Hanging head downward, Peter begins to explain the mystery of the first man's fall.
Martyrdom of Peter (Greek Acts of Peter) 10Anonymous · ca. 180–200 · Peter gives thanks to Christ with the silent voice of the spirit and dies; Marcellus embalms his body and is rebuked in a vision for his lavish care of the dead.
9Anonymous · 180 (17 July) · Donata, Vestia, and Secunda confess.
10Anonymous · 180 (17 July) · Speratus and the others persist in their confession.
13Anonymous · 180 (17 July) · A thirty-day delay is offered and refused.
14Anonymous · 180 (17 July) · The proconsul sentences them to death by the sword.
15Anonymous · 180 (17 July) · The condemned give thanks.
17Anonymous · 180 (17 July) · The martyrs are beheaded.
9Anonymous · Greek rendering of the Latin Passion; date uncertain · Donata, Vestia, and Secunda confess.
10Anonymous · Greek rendering of the Latin Passion; date uncertain · Speratus and the others persist.
13Anonymous · Greek rendering of the Latin Passion; date uncertain · A delay of thirty days is offered and refused.
14Anonymous · Greek rendering of the Latin Passion; date uncertain · The proconsul sentences them to death by the sword.
15Anonymous · Greek rendering of the Latin Passion; date uncertain · The condemned give thanks.
17Anonymous · Greek rendering of the Latin Passion; date uncertain · The martyrs give thanks and are beheaded; closing note on their origin and burial.
Acts of Peter (Vercelli) 2Anonymous · ca. 180–200 · A voice from heaven foretells that Paul will be martyred under Nero before the brothers' eyes.
Acts of Peter (Vercelli) 35Anonymous · ca. 180–200 · Xanthippe warns Peter of the plot and the brothers urge him to leave Rome; after a gap, Peter, now condemned, tells the brothers not to rage against Agrippa.
Acts of Peter (Vercelli) 37Anonymous · ca. 180–200 · Peter speaks on the hidden mystery of the cross, asks to be crucified head downward, and explains it as an image of the first man's fall and of conversion.
Acts of Peter (Vercelli) 39Anonymous · ca. 180–200 · Hanging on the cross, Peter gives thanks to Christ in the silence of the spirit and urges the brothers to hope in him alone.
Acts of Peter (Vercelli) 40Anonymous · ca. 180–200 · Marcellus buries Peter lavishly, and Peter appears to him in a dream to rebuke the waste.
Acts of Peter (Vercelli) 41Anonymous · ca. 180–200 · Nero, angry that Peter died without his order, plans to kill Peter's disciples but is restrained by an angel; the Acts end with a blessing.
Fragment 9Clement of Alexandria · late 2nd–early 3rd century · A composite of fragments of Clement's Hypotyposes: brief notes on 1 Cor 11:10, 2 Cor 5:16, 2 Cor 6:12, and Gal 5:24; Christ's baptism of Peter; the choice of James the Just as bishop of Jerusalem; the origin of Mark's Gospel; secret knowledge passed from James, John, and Peter to the apostles and the seventy; the martyrdom of James with his accuser; why Paul did not name himself in Hebrews; and John's “spiritual” Gospel.
Fragment 56 (Uncertain origin; catena on Matthew 10:23 (flight in persecution))Clement of Alexandria · late 2nd-early 3rd century · Christ commands flight in persecution to spare the persecutors guilt, so one who refuses to flee is at fault.
The Instructor 1.5.22Clement of Alexandria · ca. 190–200 · The saved rejoice like Isaac; the church, the bride, is called patience, and Christ the King looks down on her joy.
The Instructor 2.10.108Clement of Alexandria · ca. 190–200 · Dyed clothing is useless and suggestive; white suits those pure within, as Daniel's vision of the Ancient of Days and the martyrs' white robes in Revelation show.
Against Heresies 1.24.4Irenaeus of Lyons · ca. 180–190 · Basilides taught that Christ did not suffer, but Simon of Cyrene was crucified in his place while Jesus laughed, so that one should deny the crucified.
Against Heresies 1.24.6Irenaeus of Lyons · ca. 180–190 · Basilideans claim to know all while remaining unknown, are ready to deny the faith, and keep their mysteries secret.
Against Heresies 3.3.3Irenaeus of Lyons · ca. 180–190 · Irenaeus lists the bishops of Rome from Linus to Eleutherius and cites Clement's letter as witness to the apostolic faith.
Against Heresies 3.3.4Irenaeus of Lyons · ca. 180–190 · Polycarp, taught by apostles and martyred at Smyrna, and the church of Ephesus witness to the apostolic tradition against the heretics.
Against Heresies 3.12.10Irenaeus of Lyons · ca. 180–190 · Stephen, the first deacon and martyr, proclaimed the God of Abraham, Joseph, and Moses.
Against Heresies 3.12.13Irenaeus of Lyons · ca. 180–190 · Stephen's vision and martyrdom show that the apostles and their disciples taught the one God boldly, even to death, not adapting to their hearers.
Against Heresies 3.16.4Irenaeus of Lyons · ca. 180–190 · Simeon, the shepherds, John in the womb, and the Magi all recognized the infant Jesus as Christ; the slain children of Bethlehem became his first martyrs.
Against Heresies 3.18.4Irenaeus of Lyons · ca. 180–190 · The one Peter confessed as Christ is the one who said he must suffer and be crucified, and who called his followers to take up the cross.
Against Heresies 3.18.5Irenaeus of Lyons · ca. 180–190 · Christ’s call to take up the cross and his warnings of persecution show that he truly suffered; those who despise the martyrs will be put to shame, and Christ’s prayer for his killers shows his goodness.
Against Heresies 4.31.3Irenaeus of Lyons · ca. 180–190 · Lot’s wife, a lasting pillar of salt, signifies the Church, the salt of the earth, which endures through suffering and sends her children to the Father.
Against Heresies 4.33.9Irenaeus of Lyons · ca. 180–190 · The Church alone sends a multitude of martyrs to the Father, enduring persecution as the prophets did, while the heretics deny that martyrdom is necessary.
Against Heresies 5.9.2Irenaeus of Lyons · ca. 180–190 · Those who receive the Spirit are truly spiritual; the willing Spirit overcomes the weak flesh, as in the martyrs, making a living man.
Against Heresies 5.13.4Irenaeus of Lyons · ca. 180–190 · Paul’s words about the life of Jesus made manifest in our mortal flesh, and his argument for the resurrection in 1 Corinthians 15, concern the body of flesh.
Against Heresies 5.28.4Irenaeus of Lyons · ca. 180–190 · Tribulation grinds and bakes the faithful into bread fit for the King’s banquet, as Ignatius said when condemned to the beasts.
2Anonymous · ca. 180–185 · Apollonius confesses that he is a Christian.
12Anonymous · ca. 180–185 · Apollonius resolves to remain faithful.
27Anonymous · ca. 180–185 · Christians endure all things and do not fear dying for God.
28Anonymous · ca. 180–185 · Death for Christ is no worse than death by disease.
45Anonymous · ca. 180–185 · Perennis sentences Apollonius to have his legs broken.
46Anonymous · ca. 180–185 · Apollonius gives thanks for his sentence.
47Anonymous · ca. 180–185 · Closing exhortation and date of the martyrdom (April 21).
Prophetic Extracts 63.1Clement of Alexandria · ca. 200 · The psalm is read as: unless persecuted like the Lord, one cannot be proved blameless; no one becomes a martyr without persecution.
Miscellanies 1.17.86Clement of Alexandria · ca. 198–203 · God's providence steers even the apostates' evil to a good end; divine wisdom is shown above all in bringing good out of evil, as in martyrdom that arises from persecution.
Miscellanies 2.18.81Clement of Alexandria · ca. 198–203 · God is without need or passion; we, subject to passion, need self-control to become like him and need little; the law forbidding men to wear women's clothing teaches manliness in endurance, even to martyrdom.
Miscellanies 2.20.103Clement of Alexandria · ca. 198–203 · Endurance leads to likeness to God, as Daniel and his companions show; the king of Babylon threw Daniel to the lions, but the Lord, King of all, brought him out unharmed.
Miscellanies 2.20.104Clement of Alexandria · ca. 198–203 · The one who knows has the patience of Job, Jonah, Daniel, and the three young men, bearing witness by word and life, crucified to the world, carrying the cross and following the Lord.
Miscellanies 2.20.108Clement of Alexandria · ca. 198–203 · Pleasure, grief, fear, and desire require hard training; pleasure nails the soul to the body; losing one's life for Christ, whether in martyrdom or by separating the soul from pleasure, is the meaning of the cross.
Miscellanies 2.20.110Clement of Alexandria · ca. 198–203 · The passions are impressions stamped on the soul by the spiritual powers we wrestle against; some are thrown, but athletes of faith win the crown and the powers give up; things move by impulse or by being moved.
Miscellanies 2.20.125Clement of Alexandria · ca. 198–203 · Zeno would learn more from one Indian enduring fire than from arguments; Christians see martyrs burned and beheaded daily, trained by the law's fear; the “gods” of Psalm 82 are those who rise above pleasure and the flesh.
Miscellanies 4.1.1Clement of Alexandria · ca. 198–203 · Clement outlines Book 4 and beyond: martyrdom, the perfect Christian, the equal calling of slave and free, men and women, to philosophy, faith, the symbolic method, and a summary of Scripture against Greeks and Jews.
Miscellanies 4.3.12Clement of Alexandria · ca. 198–203 · Death is the soul's union with sin, life its separation; sinners are slaves and beasts; the philosopher who practices separation from bodily passions all his life can bear natural death easily, crucified to the world and living as a citizen of heaven.
Miscellanies 4.4.13Clement of Alexandria · ca. 198–203 · When called, the true Christian gives up his body readily, bearing witness to his own faithfulness, against the tempter, and for the Lord's teaching, confirming the gospel by his death and shaming unbelievers.
Miscellanies 4.4.14Clement of Alexandria · ca. 198–203 · The true martyr dies not from fear of punishment or hope of reward, but out of love for the Lord, even grateful to his persecutors; martyrdom is called “perfection” because it is the perfect work of love.
Miscellanies 4.4.15Clement of Alexandria · ca. 198–203 · Every soul that lives purely with knowledge of God and obeys the commandments is a martyr in life and word, however it dies; Christ's call to leave family for his name means detachment from worldly ties.
Miscellanies 4.4.16Clement of Alexandria · ca. 198–203 · Heraclitus and Plato honor those who fall in battle; some heretics, misreading the Lord, say true martyrdom is only knowledge of God and that dying for the faith is suicide, a cowardly sophism.
Miscellanies 4.4.17Clement of Alexandria · ca. 198–203 · Clement condemns those who rush to death out of hatred for the Creator; such heretics die without true martyrdom, like the Indian ascetics who burn themselves; the body's health aids the mind.
Miscellanies 4.5.19Clement of Alexandria · ca. 198–203 · Against the Stoic indifference to the body, Job's endurance in poverty and sickness is our example; Paul's chains encouraged others to preach boldly; martyrdoms are sanctified examples written for our instruction.
Miscellanies 4.5.23Clement of Alexandria · ca. 198–203 · The martyr chooses the hoped-for pleasure through present pain; pain and pleasure are not evils in themselves; the poets disagree whether wealth is a good or a blinding evil.
Miscellanies 4.6.25Clement of Alexandria · ca. 198–203 · Christ's beatitudes apply to spiritual and material states; the one who is persecuted, poor, or hungry for righteousness' sake is a witness, a martyr, to righteousness.
Miscellanies 4.6.26Clement of Alexandria · ca. 198–203 · The beatitudes bless those who mourn, hunger, and are poor for righteousness' sake, choosing poverty to gain the good; true nobility is adoption as God's children, with authority over snakes and demons.
Miscellanies 4.6.27Clement of Alexandria · ca. 198–203 · The Lord's discipline separates the soul from the body; “whoever loses his soul will find it” means losing the sinful self in repentance and finding it alive by faith; to find the soul is to know oneself.
Miscellanies 4.6.28Clement of Alexandria · ca. 198–203 · Conversion is described by Stoics and Plato; the persecuting judge reveals who truly loves God; abstaining from evil deeds extinguishes vices; “sell your possessions … follow me” means following the Lord's words.
Miscellanies 4.6.41Clement of Alexandria · ca. 198–203 · The sum of virtue is to despise death for love of God; Christ blesses the persecuted, in the Gospels and in variant forms; we must endure persecutors without hating them, knowing every trial is an occasion for witness.
Miscellanies 4.7.42Clement of Alexandria · ca. 198–203 · The one who denies Christ in persecution goes over to the devil and deceives his own hope; denying the Savior is denying one's own life; such people are faithless hypocrites; true self-love is loving the Lord and confessing salvation.
Miscellanies 4.7.43Clement of Alexandria · ca. 198–203 · Dying for Christ, our nearest neighbor, is dying for our own salvation; those who keep Christ's commandments bear witness in every act, having crucified the flesh and living by the Spirit.
Miscellanies 4.7.44Clement of Alexandria · ca. 198–203 · Unbelievers think martyrdom the most violent death, not knowing it is the gate of true life; even their own writers, Theano and Plato, teach rewards and punishments after death.
Miscellanies 4.7.45Clement of Alexandria · ca. 198–203 · Many sins lead to Hades; poets mock mortal frailty, but Christ says the spirit is willing though the flesh is weak; Paul shows the body is dead through sin yet the Spirit gives life, and present sufferings are nothing beside the coming glory.
Miscellanies 4.7.46Clement of Alexandria · ca. 198–203 · All things work for good to those who love God; martyrdom is taught for love, and even hope of reward is hope for the unseen; Peter blesses those who suffer for righteousness and bids them be ready to give an account of their hope.
Miscellanies 4.7.47Clement of Alexandria · ca. 198–203 · Weak flesh can resist the spiritual powers by trust in the Almighty, who is at hand; Peter bids Christians rejoice in the fiery trial as sharing Christ's sufferings; in all things we conquer through him who loved us.
Miscellanies 4.7.48Clement of Alexandria · ca. 198–203 · A tragic heroine defies torture, Antigone defies Creon; Christians obey God's proclamation, believing in the heart and confessing with the mouth; virtue, as Simonides says, is reached only by strenuous climbing.
Miscellanies 4.7.49Clement of Alexandria · ca. 198–203 · Poets praise glory won by toil; the one unafraid of death is no slave; God gave us a spirit of power and love, so we should not be ashamed of the Lord's testimony; love fulfills the law, and we confess our hope.
Miscellanies 4.7.50Clement of Alexandria · ca. 198–203 · The Indian sages defied Alexander, despising fire; Heraclitus chose one glory over all things, leaving the many to their bodily toils.
Miscellanies 4.7.51Clement of Alexandria · ca. 198–203 · Christians have crucified the old man; Paul describes the apostles as a spectacle to the world, hungry, beaten, persecuted, and treated as refuse.
Miscellanies 4.7.52Clement of Alexandria · ca. 198–203 · Plato says the just man is happy even under torture; the one who knows has happiness in himself, not in fortune, and no dishonor, exile, or death can tear him from his love of God.
Miscellanies 4.7.55Clement of Alexandria · ca. 198–203 · Armed with spiritual weapons, the one who knows asks the Lord for occasion to prove his love; virtue is its own reward; Christians should put on compassion, humility, and love, the bond of perfection.
Miscellanies 4.8.56Clement of Alexandria · ca. 198–203 · Pagans too endured torture bravely: Spartans, Zeno of Elea, who spat his bitten-off tongue at the tyrant, Pythagoreans, the Roman Postumus, and Anaxarchus, who mocked his torturer.
Miscellanies 4.8.57Clement of Alexandria · ca. 198–203 · Love for God remains free under beasts, fire, or torture, yielding only the body; even the barbarian Getae sent an envoy each year to their hero Zamolxis.
Miscellanies 4.8.58Clement of Alexandria · ca. 198–203 · The Getae's chosen envoy is sacrificed, and the rest grieve at being passed over; the church is full of men and women who practice the life-giving death for Christ; anyone, without letters, of any race, age, or sex, may philosophize.
Miscellanies 4.8.67Clement of Alexandria · ca. 198–203 · Wives and slaves may pursue true philosophy even against husbands' or masters' threats, and free men even under tyrants; to die for virtue is noble for women as for men, for it belongs to the good, not to one sex.
Miscellanies 4.8.68Clement of Alexandria · ca. 198–203 · Old and young, slaves, children, and wives often become excellent despite opposition; opposition should increase their zeal, since serving God and serving demons admit no comparison; we act for our own salvation whether others approve or not.
Miscellanies 4.9.70Clement of Alexandria · ca. 198–203 · Clement gathers Christ's sayings on martyrdom: whoever confesses him before men he will confess before the angels and the Father; whoever denies or is ashamed of him he will deny; the Spirit will give words before rulers.
Miscellanies 4.9.71Clement of Alexandria · ca. 198–203 · Heracleon distinguishes confession in faith and life, which is universal, from confession by voice before authorities, which is partial; not all the saved, such as Matthew, Philip, and Thomas, confessed by voice and died.
Miscellanies 4.9.72Clement of Alexandria · ca. 198–203 · Heracleon notes that Christ says “confess in me” but “deny me”: those who are in him confess by their lives and can never deny him; those who deny are not in him.
Miscellanies 4.9.73Clement of Alexandria · ca. 198–203 · Against Heracleon, Clement holds that confession by voice unto death proves genuine faith, and such martyrdom cuts off all passions at once, a sudden repentance; the Spirit bears witness in martyrs, whose defense strengthens the church and wins outsiders.
Miscellanies 4.9.74Clement of Alexandria · ca. 198–203 · Confession is always required, a defense only when given; those who confess God but deny him by works are condemned, while those who confess at the end have done one good work; martyrdom purifies sins with glory.
Miscellanies 4.9.75Clement of Alexandria · ca. 198–203 · Christ first drank the cup for sinners, and the apostles suffered for their churches; those who follow them should be ready to drink it for the church; those who witness in life and in court surpass mere lip-confessors, and the one moved by love is the true martyr.
Miscellanies 4.10.76Clement of Alexandria · ca. 198–203 · Christ's command to flee persecution is not because persecution or death is evil, but so that we may not be the cause of the persecutor's sin; the one who disobeys is reckless.
Miscellanies 4.10.77Clement of Alexandria · ca. 198–203 · One who hands himself over to the court shares the guilt of his killer and helps the persecutor sin; we should not provoke persecution by conflict or litigation, but yield even our goods, lest we provoke blasphemy of Christ's name.
Miscellanies 4.11.78Clement of Alexandria · ca. 198–203 · Pagans ask why God lets Christians be persecuted; God did not will persecution but foretold it, to train us for endurance, to which he promised the inheritance.
Miscellanies 4.11.80Clement of Alexandria · ca. 198–203 · Death is no harm to Christians but a release to the Lord, for which we may even thank our persecutors; as Socrates said, the worse cannot harm the better; the Lord is our helper, and the souls of the righteous are in God's hand.
Miscellanies 4.12.81Clement of Alexandria · ca. 198–203 · Basilides taught that martyrs suffer for hidden sins, mercifully under the name of Christians; even the apparently sinless suffer, as infants do, not by a hostile power.
Miscellanies 4.12.82Clement of Alexandria · ca. 198–203 · Basilides argues that even infants and the seemingly perfect suffer because they have the capacity to sin, as one who wills adultery is an adulterer; he would say anything rather than call providence evil.
Miscellanies 4.12.83Clement of Alexandria · ca. 198–203 · Basilides, pressed about the Lord's sufferings, would call even him a sinful man; his theory that martyrs are punished for sins in a former life fails, since confessing or denying rests with our choice.
Miscellanies 4.12.84Clement of Alexandria · ca. 198–203 · If martyrdom were punishment decreed by providence, denial would thwart providence, martyrs would deserve no reward, and providence would be unjust both to the righteous sufferer and to the sinner spared.
Miscellanies 4.12.85Clement of Alexandria · ca. 198–203 · Basilides virtually deifies the devil and makes the Lord a sinner; the devil is permitted to tempt only to test our free choice, shame himself, and strengthen the church; if martyrdom were punishment, faith, love, and virtue would lose their meaning.
Miscellanies 4.12.86Clement of Alexandria · ca. 198–203 · If suffering were God's will, persecution would be good or persecutors innocent; rather, God does not will persecution but does not prevent it, which preserves both his providence and his goodness.
Miscellanies 4.12.87Clement of Alexandria · ca. 198–203 · God does not cause afflictions but permits them and turns them to good as training, for others because of their sins, for the Lord and the apostles because of ours; God's will is our sanctification, for which the Lord was not prevented from suffering.
Miscellanies 4.12.88Clement of Alexandria · ca. 198–203 · If martyrs suffer for sins in a former life by providence, then either the persecutors act justly or persecution is God's will; the Basilidian theory destroys itself.
Miscellanies 4.13.92Clement of Alexandria · ca. 198–203 · Clement defers proof that the Creator is Christ's Father; Paul tells the Philippians suffering for Christ is a gift, and calls them “united in soul,” refuting the Valentinian contempt for the “psychic.”
Miscellanies 4.14.96Clement of Alexandria · ca. 198–203 · Clement interprets Romans 8:38–39 phrase by phrase: no persecutor's death, life, fallen angel, satanic power, or worldly hope can separate us from God's love in Christ; this sums up the knowing martyr.
Miscellanies 4.16.99Clement of Alexandria · ca. 198–203 · Paul describes perfect righteousness as believing in the heart and confessing with the mouth; we must bless persecutors, and our boast is a conscience that has lived in holiness by God's grace.
Miscellanies 4.16.101Clement of Alexandria · ca. 198–203 · Paul's contentment in plenty and want is the knower's rule; Hebrews recalls believers who, after enlightenment, joyfully endured suffering and loss of goods, and urges endurance and faith.
Miscellanies 4.16.102Clement of Alexandria · ca. 198–203 · Hebrews lists the faithful who endured mocking, scourging, stoning, and death, of whom the world was not worthy, who did not receive the promise without us.
Miscellanies 4.16.103Clement of Alexandria · ca. 198–203 · The saints of old are perfected with us, a cloud of witnesses encouraging us to run looking to Jesus; there is one salvation in Christ for them and us; Moses chose Christ's reproach; Wisdom says the martyrs, though they seem to die, are at peace.
Miscellanies 4.16.104Clement of Alexandria · ca. 198–203 · Wisdom teaches that martyrdom is a glorious purification: God tests the martyrs like gold and accepts them as a burnt offering; they will shine and judge the nations.
Miscellanies 4.18.111Clement of Alexandria · ca. 198–203 · Following Clement of Rome: love of God and neighbor lifts us to God, covers sins, and perfects the elect; Paul says that even martyrdom without love, done from fear, is nothing.
Miscellanies 4.18.112Clement of Alexandria · ca. 198–203 · Confessing Christ for reward, giving to be repaid, or great faith without love count for nothing compared with the knowing martyr; those perfected in love will be revealed at the coming of Christ's kingdom.
Miscellanies 4.19.118Clement of Alexandria · ca. 198–203 · Perfection belongs equally to men and women: Moses offered to be blotted out for his people, and Judith, perfected among women, risked her life for her city and slew Holofernes.
Miscellanies 4.19.119Clement of Alexandria · ca. 198–203 · Esther, by fasting and prayer, saved Israel from Haman; Miriam shared leadership with Moses; Susanna, condemned by the lustful elders, remained an unwavering witness to chastity even to death.
Miscellanies 4.19.120Clement of Alexandria · ca. 198–203 · Pagan women too showed virtue: Lysidice and Philotera in modesty, Leaena who endured torture without betraying the tyrannicides, and the Argive women led by Telesilla who repelled the Spartans.
Miscellanies 4.20.127Clement of Alexandria · ca. 198–203 · A wife troubled by her husband will first try reason and persuasion; if he will not listen, she will live sinlessly, even to death, with God as her helper and guide, aiming at his friendship.
Miscellanies 4.20.129Clement of Alexandria · ca. 198–203 · Hebrews crowns the discussion of marriage: it is honorable and the bed undefiled; for man and woman alike, Peter says, faith tested in trials brings joy and salvation; Paul boasts of his sufferings for Christ.
Miscellanies 4.21.130Clement of Alexandria · ca. 198–203 · One may be perfect in particular virtues, but no one save Christ in all; the law's perfection leads to the gospel; even the knowing martyr is called “perfect” only at the completion of life, when his blood, offered through love, sends his spirit on.
Miscellanies 4.21.133Clement of Alexandria · ca. 198–203 · Prophets, the righteous, martyrs, and preachers are each perfect in their own gift while sharing the common virtues; each has his own gift from God, but the apostles were filled with all.
Miscellanies 7.11.63Clement of Alexandria · ca. 198–203 · Looking to the patriarchs, prophets, angels, and the Lord, the one who knows endures suffering out of firm hope in what is to come; so Peter, seeing his wife led to martyrdom, encouraged her to remember the Lord.
Miscellanies 7.11.64Clement of Alexandria · ca. 198–203 · Peter and his wife show what Christian marriage should be: free of possessive passion and undistracted from love for the Lord; the soul of the one who knows is strong in every trial, an image of God's power and a temple of the Holy Spirit.
Miscellanies 7.11.66Clement of Alexandria · ca. 198–203 · True courage comes from knowledge, not temperament; the one who knows fights vice with the Lord's armor, and in persecution he does not rush rashly into danger, as some so-called martyrs do, but gives himself gladly when God truly calls.
Miscellanies 7.11.67Clement of Alexandria · ca. 198–203 · Some endure martyrdom for glory, from fear, or for rewards, like children in faith; the one who knows endures out of love for God, which is chosen for its own sake, and his self-restraint likewise springs from knowledge, not from ambition, greed, or fear.
On Idolatry 14Tertullian · ca. 196–211 · The fear that refusing pagan customs will bring blasphemy on Christ's name is no excuse; Christians may live among pagans but not share their festivals, since they have their own Lord's day and Pentecost.
Octavius 8.5Minucius Felix · ca. 197–250 · Christians scorn present tortures out of fear of future punishment and hope of resurrection.
Octavius 12.4Minucius Felix · ca. 197–250 · Why does God not rescue Christians from torture and execution?
Octavius 28.3Minucius Felix · ca. 197–250 · As advocates they defended criminals but tortured Christians to make them deny their faith.
Octavius 37.1Minucius Felix · ca. 197–250 · A Christian facing torture and death bravely is a beautiful sight to God.
Octavius 37.2Minucius Felix · ca. 197–250 · A soldier fights bravely under his general's eye, though the general cannot give life.
Octavius 37.3Minucius Felix · ca. 197–250 · God's soldier is never abandoned; pagans praise heroes like Mucius Scaevola for enduring pain.
Octavius 37.4Minucius Felix · ca. 197–250 · Many Christians have been burned alive without complaint, though they could have gone free.
Octavius 37.5Minucius Felix · ca. 197–250 · Even Christian children and women endure torture with God-given courage.
Octavius 37.6Minucius Felix · ca. 197–250 · Such endurance is impossible without God.
Apology 27Tertullian · ca. 197 · Christians refuse to sacrifice even to save their lives, recognizing that the pressure to do so comes from the demons, over whom they triumph when condemned.
Apology 49Tertullian · ca. 197 · Even if Christian beliefs were false, they make people better and harm no one, so they deserve at most ridicule, not death; and Christians suffer only by their own choice.
Apology 50Tertullian · ca. 197 · Christians suffer as soldiers fight, to win; the pagans praise heroes who died for glory but condemn Christians who die for God, yet every persecution makes more Christians: “the blood of Christians is seed.”
On the Dress of Women 2.3Tertullian · ca. 197–206 · Even harmless beauty is useless to chaste women and not a proper object of glory; Christians glory in the flesh only when it suffers for Christ.
On the Dress of Women 2.13Tertullian · ca. 197–206 · Christian chastity must be visible, like a light on a hill; women should shed luxuries that would weaken them for chains and martyrdom and adorn themselves with modesty, God's word, and Christ's yoke.
To the Martyrs 1Tertullian · ca. 197 · Tertullian encourages Christians imprisoned and awaiting martyrdom to feed their spirits, not to grieve the Holy Spirit, and to keep peace among themselves so that the devil finds no foothold.
To the Martyrs 2Tertullian · ca. 197 · The world is the real prison; for the Christian the prison is a retreat that frees the spirit from idolatry and temptation, as the desert did for the prophets.
To the Martyrs 3Tertullian · ca. 197 · Like soldiers and athletes in training, the imprisoned martyrs are being prepared by hardship for a contest whose prize is an eternal crown.
To the Martyrs 4Tertullian · ca. 197 · Since the weak flesh must serve the willing spirit, the martyrs should remember that pagans, men and women alike, endured death and torture for mere earthly glory.
To the Martyrs 5Tertullian · ca. 197 · Even people with no higher motive than a craving for display endure the sword, beasts, fire, and whips, which should shame Christians who shrink from suffering for the truth.
To the Martyrs 6Tertullian · ca. 197 · Ordinary life exposes people to fire, beasts, and violence, and many have recently died for the sake of a mere man; Christians should not hesitate to suffer for God.
To the Nations 1.18Tertullian · 197 · Christians are called obstinate for despising death, yet pagans praise the same courage in their heroes and still hire themselves out daily to the sword, the beasts, and the fire.
On Baptism 16Tertullian · ca. 198–206 · Martyrdom is a second baptism, of blood, which takes the place of baptism in water for those who have not received it and restores it for those who have lost it.
On Patience 13Tertullian · ca. 198–206 · Patience is also exercised in the body: in fasting and penance, as Nebuchadnezzar showed, in continence and celibacy, and above all in enduring persecution and martyrdom.
On Patience 14Tertullian · ca. 198–206 · Isaiah, Stephen, and above all Job are models of patience; Job, stripped of everything, only thanked God and was restored double.
Acts of Thomas 142Anonymous · ca. 200–250 · In prison, before Vazan and Siphor's household, Thomas rejoices that the time of his release from earthly cares into the kingdom has come.
Acts of Thomas 159Anonymous · ca. 200–250 · Thomas returns to prison with the women; the title of the Martyrdom follows.
Acts of Thomas 160Anonymous · ca. 200–250 · In the Martyrdom, Thomas, returning to prison, takes leave of Tertia, Mygdonia, and Marcia, calling his coming death a release from the body.
Acts of Thomas 161Anonymous · ca. 200–250 · Thomas has the prison doors closed and sealed again, and the guards resolve to report to the king.
Acts of Thomas 163Anonymous · ca. 200–250 · The king questions the stripped Thomas about his master; Thomas names him Jesus the Christ, Lord of heaven and earth, and the king, fearing the crowd, takes him outside the city.
Acts of Thomas 164Anonymous · ca. 200–250 · The king hands Thomas over to four soldiers and an officer to be speared on a mountain outside the city.
Acts of Thomas 165Anonymous · ca. 200–250 · Led out by four soldiers, Thomas reflects that, made of four elements, he is struck by four, while his Lord, who is from One, was pierced by one; at the place of death he urges the onlookers to believe.
Acts of Thomas 166Anonymous · ca. 200–250 · On the mountain Thomas exhorts the crowd, has Vazan pay the soldiers so that he may pray, and asks the Lord to guide his soul past its enemies.
Acts of Thomas 167Anonymous · ca. 200–250 · Thomas, having been allowed to pray, thanks the Lord that as a slave he now receives freedom; the four soldiers kill him, and the brothers wrap his body.
Acts of Thomas 168Anonymous · ca. 200–250 · The soldiers spear Thomas; he is buried in the tomb of the kings, and he appears to Siphor and Vazan, saying he has gone up and received what he hoped for.
Didascalia 5.1Anonymous · first half of the third century
Didascalia 5.6Anonymous · first half of the third century
Didascalia 5.7–9 (English)Anonymous · first half of the third century
Didascalia 5.7–9 (Latin)Anonymous · first half of the third century · The resurrection is taught by the prophets, foreshadowed even by the Sibyl and by the phoenix, and guaranteed by Christ's resurrection, so believers should welcome martyrdom, for which a greater glory is promised.
Didascalia 5.7–9 (English)Anonymous · first half of the third century
On Christ and Antichrist 30Hippolytus of Rome · ca. 200–215 · Isaiah's prophecy of Jerusalem's desolation has been fulfilled under Roman rule; Isaiah himself was sawn in two.
On Christ and Antichrist 37Hippolytus of Rome · ca. 200–215 · The quotation continues: the woman drunk with the blood of the saints, and the beast that was and is not.
Apostolic Tradition 19Hippolytus of Rome · early third century
Prescription against Heretics 24Tertullian · ca. 203 · Paul himself adapted his conduct to circumstances, as Peter did; and what Paul heard in paradise could not be told, so no heresy can claim it as a secret doctrine.
Prescription against Heretics 29Tertullian · ca. 203 · If the church had erred until the heretics came, all its baptisms, gifts, ministries, and martyrdoms would have been in vain; but truth comes before its copies, and the true doctrine foretold the heresies.
1.20Hippolytus of Rome · ca. 202-204 · Fragments on Susanna 22–44: her dilemma and cry as a pattern for Christians tried for Christ's name, and the angel sent in answer to prayer.
Commentary on Daniel 1.27Hippolytus of Rome · ca. 202-204 · On Susanna 45–46: why God rescued Susanna only as she was led to death, and Daniel's cry 'I am innocent of her blood' set beside Pilate's.
Commentary on Daniel 2.17Hippolytus of Rome · ca. 202-204 · The tyrant's threat set against Christ's word about whom to fear, and the youths' answer (Dan 3:16–18).
Commentary on Daniel 2.18Hippolytus of Rome · ca. 202-204 · The three youths as an example to all believers, encouraged by Daniel's silent presence, faithful martyrs who put the king and his idols to shame.
Commentary on Daniel 2.19Hippolytus of Rome · ca. 202-204 · The youths encourage one another from Israel's history to endure; the Maccabean martyrs are adduced; only those who share the Spirit can despise death and follow Christ.
Commentary on Daniel 2.20Hippolytus of Rome · ca. 202-204 · The Maccabean martyrs under Antiochus as an earlier example of the same faithfulness.
Commentary on Daniel 2.21Hippolytus of Rome · ca. 202-204 · Only those who share the Spirit can despise death; the youths, disciples of the Word, give their threefold answer and Daniel crowns them as athletes of faith.
2.23Hippolytus of Rome · ca. 202-204 · The youths' three answers set against the king's three demands, spoken as with one mouth.
Commentary on Daniel 2.24Hippolytus of Rome · ca. 202-204 · The youths answered each of the king's three demands so firmly that no one could later claim they had recanted in the flames.
Commentary on Daniel 2.35Hippolytus of Rome · ca. 202-204 · Why God rescued some martyrs and not others: he rescues or takes his servants as he wills, so that some may be examples of endurance, as with the Maccabean martyrs, Peter, Paul, Stephen, and Christ himself.
2.37Hippolytus of Rome · ca. 202-204 · Better to die a martyr than to be rescued and sin; the youths' faith wins glory from God and king and spreads the knowledge of God; Book 2 closes, and Book 3 opens with Nebuchadnezzar's proclamation (Dan 4:1–3).
Commentary on Daniel 3.24Hippolytus of Rome · ca. 202-204 · Daniel would not set God's glory below men's; Christians threatened with death for worshipping God must choose to die; the devil persecutes the saints to stop their prayer, which defeats him as Moses' raised hands defeated Amalek.
Commentary on Daniel 3.26Hippolytus of Rome · ca. 202-204 · Why only Daniel was accused: as the furnace was reserved for the three youths, so the lions' den was Daniel's own call to witness; God calls each in his time.
Commentary on Daniel 3.31Hippolytus of Rome · ca. 202-204 · On Daniel 6:25–27: Darius's decree; the den read as Hades and the lions as punishing angels, with an exhortation to imitate Daniel; Book 3 closes and Book 4 opens with Daniel 7:1.
Commentary on Daniel 4.14Hippolytus of Rome · ca. 202-204 · The angel's explanation to Daniel covers the division of the fourth kingdom, the Antichrist's three and a half years of war on the saints, the judgment, and the eternal kingdom given to the saints.
Commentary on Daniel 4.22-23Hippolytus of Rome · ca. 202-204 · Instead of calculating the end, be patient like the martyrs under the altar; Hippolytus nonetheless reckons Christ's birth in the year 5500 from Adam, so that the six thousand years before the sabbath rest of the saints are not yet complete.
Commentary on Daniel 4.41-44Hippolytus of Rome · ca. 202-204 · On Daniel 11:2–34: the Persian kings, Alexander and his successors, and Antiochus Epiphanes, whose persecution and the revolt of Mattathias and Judas Maccabaeus are told from 1 Maccabees.
4.51Hippolytus of Rome · ca. 202-204 · The great tribulation under the Antichrist, Christ's warnings and his coming in glory; Antiochus's abomination and the Antichrist's; Edom, Moab and Ammon as his first followers; the 1,290 and 1,335 days; and the resurrection of the righteous to life and of the Antichrist's followers to shame.
The Passion of Perpetua and Felicity 2Anonymous · 203 · Perpetua, arrested as a catechumen, resists her father, is baptized and imprisoned, and in a vision climbs a ladder to heaven past a dragon.
The Passion of Perpetua and Felicity 3Anonymous · 203 · Perpetua resists her father's pleading, confesses before Hilarianus and is condemned to the beasts, and in two visions sees her dead brother Dinocrates relieved through her prayer.
The Passion of Perpetua and Felicity 4Anonymous · 203 · In her last vision Perpetua, made a man, wrestles and defeats an Egyptian in the arena and understands that her fight is against the devil.
The Passion of Perpetua and Felicity 5Anonymous · 203 · Saturus's own record of his vision: carried by angels to a heavenly garden and to the throne of God, the martyrs are asked by their quarreling bishop and presbyter to reconcile them.
The Passion of Perpetua and Felicity 6Anonymous · 203 · The editor records Secundulus's death, Felicity's premature childbirth in prison, Perpetua's rebuke of the tribune, and the martyrs' last meal as an agape.
The Passion of Perpetua and Felicity 7Anonymous · 203 · The editor narrates the martyrs' deaths in the arena: their refusal of pagan costume, the beasts, Saturus's last words to Pudens, and Perpetua's death by the sword.
Antidote for the Scorpion's Sting 1Tertullian · ca. 211–213 · As scorpions strike in the summer heat, heretics such as the Gnostics and Valentinians strike Christians in the heat of persecution, arguing that God does not want martyrdom; Tertullian offers this treatise as an antidote.
Antidote for the Scorpion's Sting 2Tertullian · ca. 211–213 · Before arguing that martyrdom is good, Tertullian shows from the Law and the Prophets that God strictly forbade idolatry and commanded his people to reject other gods even at the cost of family and life.
Antidote for the Scorpion's Sting 3Tertullian · ca. 211–213 · God has always punished idolatry, as the golden calf, the sin at Baal of Peor, and Israel's repeated apostasy under the judges show; this establishes the ground for martyrdom.
Antidote for the Scorpion's Sting 4Tertullian · ca. 211–213 · By forbidding idolatry, God made room for martyrdom and willed it: whoever keeps his command under violence and dies for it is a soldier fulfilling the oath with which God sealed him.
Antidote for the Scorpion's Sting 5Tertullian · ca. 211–213 · God is good, so his will is good; martyrdom is good because it frees from idolatry, as painful surgery is good because it heals, and God heals the death brought by Adam's disobedience with remedies that resemble the disease.
Antidote for the Scorpion's Sting 6Tertullian · ca. 211–213 · Martyrdom is a contest like the athletic games, in which God tests and crowns his people, and a second baptism, in blood, that restores those who have fallen after baptism.
Antidote for the Scorpion's Sting 7Tertullian · ca. 211–213 · When heretics call God a murderer, Tertullian answers from Scripture: Wisdom “slaughters her children” for their life and glory, as God gave up his own Son; the pagans do not question their gods' demands for human sacrifice.
Antidote for the Scorpion's Sting 8Tertullian · ca. 211–213 · God honours the deaths of his faithful: from Abel through the prophets to John the Baptist the righteous have suffered, and the three young men and Daniel were ready to die rather than worship idols.
Antidote for the Scorpion's Sting 9Tertullian · ca. 211–213 · Christ too commands martyrdom: he blesses the persecuted, warns that all his disciples will be hated and betrayed, tells them to fear God rather than men, and promises to confess those who confess him and deny those who deny that they are Christians.
Antidote for the Scorpion's Sting 10Tertullian · ca. 211–213 · Against the Valentinians, who put the required confession in heaven before celestial powers, Tertullian argues that confession belongs on earth, before human judges, where persecution, betrayal, and death take place.
Antidote for the Scorpion's Sting 11Tertullian · ca. 211–213 · Christ's sayings about losing one's life, answering before tribunals, and being hated and betrayed describe exactly what persecuted Christians experience, so they cannot be explained away as allegories.
Antidote for the Scorpion's Sting 12Tertullian · ca. 211–213 · The apostles, who knew Christ's meaning best, taught martyrdom: Peter bids Christians rejoice in suffering, John says perfect love casts out fear, and the Apocalypse promises its rewards to victors who shed their blood, while the fearful go to the lake of fire.
Antidote for the Scorpion's Sting 13Tertullian · ca. 211–213 · Paul, once a persecutor, commends suffering for Christ throughout his letters: to the Thessalonians, Romans, Corinthians, and Philippians, and above all to Timothy as his own martyrdom approaches.
Antidote for the Scorpion's Sting 14Tertullian · ca. 211–213 · Paul's command to obey the authorities is a call to live well, not an excuse to avoid martyrdom: Caesar receives taxes and honour, but man himself belongs to God alone.
Antidote for the Scorpion's Sting 15Tertullian · ca. 211–213 · Even if the apostles' words could be twisted, their deaths cannot: Acts and the imperial records show Peter, Stephen, James, and Paul suffering, and Paul himself wished to die for Christ, rebuking any who would dissuade him.
Against the Valentinians 30Tertullian · ca. 206–208 · Believing themselves saved by nature, the Valentinians neglect discipline, explain away martyrdom, and make union with a woman a sacred mystery, while the church must work out its salvation.
Against Marcion 4.21Tertullian · 207/208 (third edition, completed later) · The sending of the Twelve, the feeding of the five thousand, Peter's confession, and Christ's sayings on losing one's life and being ashamed of him all belong to the Creator's Christ, who truly took flesh and suffered.
Against Marcion 4.28Tertullian · 207/208 (third edition, completed later) · Christ's warnings against hypocrisy, his call to fear the one who can cast into Gehenna and to confess him before men, and his refusal to divide an inheritance all fit the Creator, who judges and who inspired Balaam and Moses.
Against Marcion 4.39Tertullian · 207/208 (third edition, completed later) · The false Christs, the signs of the end, the persecutions of the disciples, and the coming of the Son of Man in Luke 21 all follow the prophets, so that both the troubles before his coming and the blessings after it belong to the Creator's Christ.
On the Soul 50Tertullian · ca. 210 · Death is the debt of nature for all; Menander's claim that his baptism exempts from death is refuted, for even Enoch and Elijah will die, and the apostle John died.
On the Soul 55Tertullian · ca. 210 · All souls go to the underworld to await the resurrection, as Christ himself descended there; only martyrs enter paradise at once.
On Flight in Persecution 1Tertullian · ca. 208–213 · Answering Fabius, who asked whether Christians may flee in persecution, Tertullian first argues that persecution comes by God's will, as the winnowing and testing of his servants, since it makes them better.
On Flight in Persecution 5Tertullian · ca. 208–213 · Whoever flees for fear of denying has already half denied; it is better to stay and trust God to protect, as the martyr Rutilius, who fled repeatedly, was caught and burned all the same.
On Flight in Persecution 6Tertullian · ca. 208–213 · Christ's command to flee from city to city was given to the apostles for their mission to Israel; once the gospel went to the nations the apostles no longer fled, as Paul's refusal to avoid Jerusalem shows, so the command does not bind Christians now.
On Flight in Persecution 7Tertullian · ca. 208–213 · A permanent command to flee would contradict Christ's other sayings on confessing him, enduring to the end, and not fearing those who kill the body; the fearful are threatened with the second death, not offered flight.
On Flight in Persecution 9Tertullian · ca. 208–213 · The apostles, who wrote from chains and exile, never renewed the command to flee; Paul's armour of God, John's teaching that perfect love casts out fear, and the oracles of the Spirit all call to martyrdom, not flight.
On Flight in Persecution 10Tertullian · ca. 208–213 · The proverb that he who flees lives to fight again is worldly wisdom; a Christian soldier who flees has already been defeated, and like Jonah he cannot escape God anyway, so it is better to stay and trust him.
On Flight in Persecution 12Tertullian · ca. 208–213 · Buying off persecutors with money is only flight by another means and a form of denial; Christ bought Christians with his blood, the apostles never ransomed themselves, and what Christians owe God in persecution is their blood, not coins.
On Fasting 12Tertullian · ca. 210–220 · Fasting prepares Christians for prison and martyrdom, whereas the psychics feast their imprisoned confessors, as with Pristinus, who died drunk and denying Christ.
On Fasting 17Tertullian · ca. 210–220 · Tertullian ends by comparing the psychics to Esau selling his birthright for stew, mocking their love-feasts and double portions, and urging fasting as training for the spiritual contest and martyrdom.
On Modesty 9Tertullian · ca. 210–220 · Parables must not be forced; the prodigal son is the heathen converted in baptism, not a Christian restored after grave sin, for that reading would make every apostasy pardonable.
On Modesty 22Tertullian · ca. 210–220 · Tertullian denies that confessors or martyrs can forgive adultery for others, since martyrdom washes only one's own sins, and protests that adulterers are readmitted more easily than those who denied Christ under torture.
On the Resurrection of the Flesh 8Tertullian · ca. 208–212 · In the Christian life the flesh is washed, anointed, signed, receives the laying on of hands and the body and blood of Christ, fasts, keeps chastity, and suffers martyrdom, so it shares in salvation.
On the Resurrection of the Flesh 43Tertullian · ca. 208–212 · Paul's longing to be away from the body and at home with the Lord speaks of a temporary absence, and the judgment of all “through the body” implies a bodily resurrection.
On the Resurrection of the Flesh 56Tertullian · ca. 208–212 · It would be unjust for one flesh to suffer or sin and another to be rewarded or punished, and the risen person must remember being the one who is judged.
On the Crown 1Tertullian · 211 · A Christian soldier refused to wear the laurel crown at a donative, confessed “I am a Christian,” and was imprisoned; Tertullian defends him against Christians who called him reckless and asked where Scripture forbids the crown.
On the Crown 11Tertullian · 211 · Tertullian argues that military service itself is incompatible with the Christian's oath to Christ, since it involves the sword, executions, guarding temples, and pagan rites; soldiers converted in service must leave, avoid sin by every means, or suffer martyrdom.
On the Crown 15Tertullian · 211 · Christians should keep their heads for the crown God gives the faithful, seen in the visions of Revelation; even initiates of Mithras refuse a crown for their god's sake, to the shame of crowned Christians.
To Scapula 5Tertullian · 212 · Christians gladly offer themselves to death; persecution cannot destroy them but only spreads the faith, so Scapula should spare Carthage and himself.
Fragments on Genesis, column 91Origen · ca. 220-254 · A fragment on the mission fields of the apostles closes the commentary excerpts; the Selections begin with a note on punctuating Gen 1:11.
Fragments on Genesis, column 129Origen · ca. 220-254 · Notes on Gen 37–40: Potiphar's name; Onan as a type of those who sow to the flesh; the martyrs “sin” against the king of Egypt, not against God; the stems and baskets; Pharaoh's birthday.
Fragments on Proverbs, column 185Origen · ca. 220-254 · Wisdom is eternal in essence but became the "beginning of ways" in relation to creation; Wisdom's house is Scripture and the Word; reproof belongs to the wise, while the wicked must be taught patiently.
PG 12:1275 (Ps 25–26 LXX)Origen · ca. 220-254 · End of Ps 25 LXX (26):6–10 (the mind circling the altar; the righteous not destroyed with the ungodly) and beginning of Ps 26 LXX (27): the Lord as light and saviour, whose name is Jesus in Hebrew.
PG 12:1573 (Ps 115 LXX)Origen · ca. 220-254 · Notes on Psalm 116:12–19 (LXX 115): what to render to the Lord, the cup of salvation, and the martyr's death as God's breaking of the bonds of sin and of the body.
PG 12:1577 (Ps 117 LXX)Origen · ca. 220-254 · Notes on Psalm 118:12–22 (LXX 117): the sweet doctrines that are not bees, the Word as strength and song, the gates of righteousness and of the virtues, and the rejected stone.
PG 12:1601 (Ps 118 LXX)Origen · ca. 220-254 · Notes on Psalm 119:91–98 (LXX 118): the ant not under a master, meditation on the law as a preparation for martyrdom, day and night in the life of the beginner and of the perfect, and wisdom above one's enemies.
PG 12:1607 (Ps 118 LXX)Origen · ca. 220-254 · Notes on Psalm 119:110–116 (LXX 118): the snares laid for Joseph and Daniel, the reward stored up, and hating the lawless man's sin while loving the image of God in him.
Refutation of All Heresies 9.11.4Hippolytus of Rome · ca. 222–235 · Hippolytus will tell the life of Callistus, who became a “martyr” under the prefect Fuscianus.
Refutation of All Heresies 9.12.10Hippolytus of Rome · ca. 222–235 · Marcia, Commodus's Christian-leaning concubine, asked Bishop Victor for the names of the confessors in Sardinia; he left out Callistus.
Refutation of All Heresies 9.12.11Hippolytus of Rome · ca. 222–235 · Marcia obtained a release, and the presbyter Hyacinthus freed the confessors in Sardinia except Callistus.
Refutation of All Heresies 9.26.3Hippolytus of Rome · ca. 222–235 · Later members are less strict; many Essenes live past a hundred, face death gladly, and endure torture rather than blaspheme the law or eat idol-food.
Commentary on John 2.206Origen · ca. 230–248 · Witnesses of Christ, like the martyrs, are honored by their witness rather than doing him a favor.
Commentary on John 2.209Origen · ca. 230–248 · Worship before Christ was acceptable through faith in him; God calls all to be his witnesses as he and Christ are.
Commentary on John 2.210Origen · ca. 230–248 · Everyone who testifies to truth is a witness, but the church now reserves “martyr” for those who shed their blood.
Commentary on John 2.211Origen · ca. 230–248 · Apostles, martyrs, and all saints bear witness to Christ, as Jesus commanded.
Commentary on John 6.223Origen · ca. 230–248 · As the Word is water, wine, or blood as drink, so he is baptism of water, Spirit, fire, and for some of blood.
Commentary on John 6.224Origen · ca. 230–248 · Christ's last baptism is his death; John writes that Spirit, water, and blood agree; Christ is the way for some and the door for others.
Commentary on John 6.276Origen · ca. 230–248 · Akin to Christ's sacrifice are the martyrs' deaths, whom John saw at the heavenly altar.
Commentary on John 6.277Origen · ca. 230–248 · Jephthah's daughter, who consented to be offered for her father's victory, helps us think about sacrifices that cleanse others.
Commentary on John 6.279Origen · ca. 230–248 · Pagans record people who gave their lives to end plagues, and Clement of Rome accepts these accounts.
Commentary on John 6.280Origen · ca. 230–248 · The command to endure torture rather than deny God in word may seem harsh, but it reflects the same hidden mystery.
Commentary on John 6.281Origen · ca. 230–248 · The martyrs' deaths weaken the demonic powers and free many others from their burden.
Commentary on John 6.282Origen · ca. 230–248 · Like someone who kills a venomous snake and so protects many, the martyr's sacrifice disarms the hostile powers for others.
Commentary on John 6.283Origen · ca. 230–248 · As remedies from a dead snake may heal those it bit, the martyrs' deaths help many by a hidden power.
Commentary on John 6.284Origen · ca. 230–248 · If martyrs and self-sacrificing pagans help others, how much more the Lamb of God, who takes away the sin of the whole world.
Commentary on John 6.291Origen · ca. 230–248 · If his death were his greatest baptism, why would he forbid Mary to touch him afterward?
Commentary on John 28.192Origen · ca. 230–248 · Jesus' withdrawal teaches us not to rush rashly into martyrdom.
Commentary on John 28.193Origen · ca. 230–248 · When the contest comes, one must not shrink from confessing Christ.
Commentary on John 28.194Origen · ca. 230–248 · It is also good to avoid persecution when possible, lest we make our persecutors more guilty.
Commentary on John 28.195Origen · ca. 230–248 · One who provokes persecution when he could withdraw shares the guilt of the persecutor, however brave.
Commentary on John 28.196Origen · ca. 230–248 · Jesus is our example in how to face those who seek our life.
Commentary on John 28.197Origen · ca. 230–248 · As no one could seize Jesus before his hour, so it is with us.
Commentary on John 28.198Origen · ca. 230–248 · We must heed Christ's command to flee persecution, and his own example.
Commentary on John 28.199Origen · ca. 230–248 · Jesus prudently withdrew to a secluded town.
Commentary on John 28.201Origen · ca. 230–248 · Jesus took his disciples with him into seclusion.
Commentary on John 28.202Origen · ca. 230–248 · Jesus often withdrew from danger, and even at the end was taken in a garden, not in the temple.
Commentary on John 28.209Origen · ca. 230–248 · He teaches us to withdraw both from persecution and from worldly honors.
Commentary on John 28.244Origen · ca. 230–248 · His withdrawal was such that his enemies did not know where he was.
Commentary on John 32.230Origen · ca. 230–248 · This “testimony” shares only the name with martyrdom, the witness of those who die for their faith.
Commentary on John 32.231Origen · ca. 230–248 · The word “testified” here does not carry its martyr sense.
Commentary on John 32.398Origen · ca. 230–248 · The disciples wanted to follow Jesus by bearing the cross, but could not yet.
Homily on Luke 36Origen · ca. 233–250 · Martyrs lose their soul in order to save it, and the soul joined to the Lord becomes spiritual; the kingdom of God is within those whom God rules, while others are ruled by sin and passion.
Exhortation to Martyrdom 1Origen · 235 · Origen opens by applying Isaiah's “affliction upon affliction, hope upon hope” to his friends Ambrose and Protoctetus, mature believers now facing trial.
Exhortation to Martyrdom 2Origen · 235 · The sufferings of the present are light compared with the eternal glory God generously gives those who compete lawfully and love him with their whole soul.
Exhortation to Martyrdom 3Origen · 235 · Those who love God with their whole soul long to be freed from the body, like Paul's cry in Romans 7 and the psalmist's thirst for God in Psalm 42.
Exhortation to Martyrdom 4Origen · 235 · Origen urges his friends to rejoice in persecution, to calm a troubled soul with the Psalms, and not to fear mortal men when God is present everywhere.
Exhortation to Martyrdom 5Origen · 235 · Piety toward the one God is a contest only God's people undertake; faith in the heart is not enough without confessing him with the mouth.
Exhortation to Martyrdom 6Origen · 235 · Origen distinguishes outwardly bowing to idols from inwardly serving them, and warns that denying Christ in court, even without belief, is still bowing to idols.
Exhortation to Martyrdom 7Origen · 235 · Denial and an oath by the emperor's Fortune are grave sins; not even the sun, a creature itself, would wish to be worshiped instead of God.
Exhortation to Martyrdom 8Origen · 235 · When false prophets of impiety speak against us, we should be deaf to them, as the psalmist was, when there is no hope of correcting them.
Exhortation to Martyrdom 9Origen · 235 · God calls himself jealous as a wise bridegroom shows jealousy to keep his bride, the soul, from unfaithfulness to false gods.
Exhortation to Martyrdom 10Origen · 235 · Confession unites the martyr with Christ and denial cuts the denier off from him; each receives back the measure he gave.
Exhortation to Martyrdom 11Origen · 235 · The measure of confession is full only if one resists every inner temptation, every word of compromise, all mockery, and attachment to family and possessions.
Exhortation to Martyrdom 12Origen · 235 · At baptism we agreed to the gospel's terms: to deny ourselves, take up the cross, and lose our life for Christ; only Christ's blood could ransom a lost soul.
Exhortation to Martyrdom 13Origen · 235 · Martyrs will pass through the heavens behind Christ and know face to face things greater than Paul heard in paradise and greater than the angels have seen.
Exhortation to Martyrdom 14Origen · 235 · Addressing the wealthy Ambrose, Origen says those who leave the most for Christ in martyrdom receive a hundredfold, even becoming fathers of holier children in heaven.
Exhortation to Martyrdom 15Origen · 235 · Martyrs who give up wealth, family, and reputation, like those who endure the worst tortures, deserve first place among martyrs.
Exhortation to Martyrdom 16Origen · 235 · Christ's promise of a hundredfold reward does not include a wife, because in the resurrection there is no marriage.
Exhortation to Martyrdom 17Origen · 235 · At their instruction and baptism believers chose to serve the Lord and renounced Satan; to deny now is to break a covenant with God himself.
Exhortation to Martyrdom 18Origen · 235 · The whole world and the angels watch the martyrs' contest; those who deny will hear the taunts of Isaiah 14 from the powers of Hades.
Exhortation to Martyrdom 19Origen · 235 · When neighbors mock us, we can pray the words of Psalm 44 and say that we have not forgotten God or turned back.
Exhortation to Martyrdom 20Origen · 235 · This life is a place of affliction for the soul; the psalm assures us that God knows whether we have been faithful to him.
Exhortation to Martyrdom 21Origen · 235 · Martyrdom must be inward as well as outward; the martyr can say with the psalm, “For your sake we are put to death all day long,” and fear God alone.
Exhortation to Martyrdom 22Origen · 235 · The dead who chose death for piety are rightly praised, like the aged Eleazar in 2 Maccabees, whose words Origen urges his friends to make their own.
Exhortation to Martyrdom 23Origen · 235 · The seven Maccabean brothers, tortured one after another before their mother, encouraged each other with the thought that God was watching.
Exhortation to Martyrdom 24Origen · 235 · The second brother was flayed and, refusing to eat idol sacrifices, told the tyrant that God would raise them to eternal life.
Exhortation to Martyrdom 25Origen · 235 · The third to sixth brothers endured their tortures in hope of the resurrection and warned Antiochus that he was fighting against God.
Exhortation to Martyrdom 26Origen · 235 · Antiochus tried bribery on the youngest brother, but his mother urged him to endure, and he went to death pronouncing God's judgment on the tyrant.
Exhortation to Martyrdom 27Origen · 235 · The mother of the seven bore her sons' deaths with courage, showing that love for God is stronger than every other love and than any torture.
Exhortation to Martyrdom 28Origen · 235 · Martyrdom is the only fitting return for God's gifts; it is the “cup of salvation” of the Psalm and the cup Jesus asked his disciples if they could drink.
Exhortation to Martyrdom 29Origen · 235 · Jesus' prayer “let this cup pass” was not cowardice; Origen suggests he declined only a particular form of death, while the martyr's death is “precious in the sight of the Lord.”
Exhortation to Martyrdom 30Origen · 235 · Since baptism cannot be repeated, martyrdom is a second baptism; the souls of martyrs at the heavenly altar minister forgiveness to those who pray, as priests offering themselves.
Exhortation to Martyrdom 31Origen · 235 · The martyrs' blessedness begins with a wintry trial; only those who endure it will hear the words of the Song of Songs, “the winter is past.”
Exhortation to Martyrdom 32Origen · 235 · The devil cannot persuade Christians to worship idols, so he tries force; they must not trade Christ's light yoke for the yoke of demons.
Exhortation to Martyrdom 33Origen · 235 · The three youths, Mordecai, Daniel, and Job are models for refusing to worship idols or men, even at the threat of fire or lions.
Exhortation to Martyrdom 34Origen · 235 · Jesus' warnings of persecution and his command not to fear those who kill the body were given to the apostles and apply to martyrs, whom Christ will confess before the Father.
Exhortation to Martyrdom 35Origen · 235 · Being confessed by Christ before the Father and the angels far outweighs any suffering; Origen suggests Christ as divine Son confesses before the Father and as Son of Man before the angels.
Exhortation to Martyrdom 36Origen · 235 · Ambrose and Protoctetus, carrying Christ's cross before rulers, will pass the cherubim and flaming sword into paradise, which hold back only those who have built with denial.
Exhortation to Martyrdom 37Origen · 235 · Christ's sword and fire divide the heavenly from the earthly in us; Ambrose must “hate” wife, children, and his own life, in the Gospel's sense, so as to gain them for eternity.
Exhortation to Martyrdom 38Origen · 235 · Ambrose's children will be cared for by God, and he will help them more as a martyr than by staying alive, if they prove to be his true children in deeds.
Exhortation to Martyrdom 39Origen · 235 · Christians hated by the world should endure to the end, not love the passing world, and see that they may have been spared for a martyr's baptism in their own blood.
Exhortation to Martyrdom 40Origen · 235 · Denial sets a table for demons and cuts one off from the Lord's table and cup; whoever denies the Son loses the Father, but whoever confesses has him.
Exhortation to Martyrdom 41Origen · 235 · Those who have passed from death to life should expect the world's hatred, lay down their lives as Jesus did, and boast in their afflictions.
Exhortation to Martyrdom 42Origen · 235 · Those who share Christ's sufferings share his comfort and triumph; the martyr's departure is the true day of salvation, and ministers must commend themselves by endurance.
Exhortation to Martyrdom 43Origen · 235 · Christians must show their knowledge by pure and patient lives, bearing dishonor and slander as Paul did, disciplined but not killed, rejoicing though seeming sorrowful.
Exhortation to Martyrdom 44Origen · 235 · Like the Hebrews Paul praised, Christians should accept the loss of their goods with joy, since they have a better and eternal possession.
Exhortation to Martyrdom 45Origen · 235 · Sacrificing is not indifferent: demons feed on the smoke of sacrifices, so those who sacrifice share the guilt for the evils demons do.
Exhortation to Martyrdom 47Origen · 235 · The soul, akin to God, naturally longs for him; so we should not hesitate to lay aside the body in martyrdom and rest with Christ, contemplating the Word.
Exhortation to Martyrdom 48Origen · 235 · The persecution is the storm that will show whether each has built on the rock, Christ; the spiritual powers that beat on such a house will themselves be defeated.
Exhortation to Martyrdom 49Origen · 235 · Persecution tests whether the word fell on rocky ground or good soil; those who endure bear fruit a hundredfold and should despise the cares and riches of this world.
Exhortation to Martyrdom 50Origen · 235 · Martyrs' blood cries out to God like Abel's, may even ransom others, and exalts the martyr, who glorifies God by his death as Peter did.
Exhortation to Martyrdom 51Origen · 235 · Origen closes by hoping his words help his friends, and that they may be strengthened by even greater wisdom from God.
Homilies on Ezekiel 3.4Origen · ca. 238–250 (Jerome's translation in the 380s) · God threatens to tear apart the pillows, that is, the soft teachings of heretics such as the Valentinians and Basilideans, who even permit denial under persecution.
Homilies on Judges 7.2Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · Seeds sown in the spirit cannot be spoiled, but sin and denial in persecution destroy what was gathered; the baptism of blood in martyrdom surpasses that of water.
Homilies on Judges 9.1Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · Gideon's sending home the fearful shows that Christ's soldiers must cast out fear; even women and girls have conquered as martyrs, and flight is allowed, but never denial.
Homilies on Leviticus 2.4Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · Against the fear that Christians have only one forgiveness (baptism), Origen lists seven remissions of sins in the Gospel (baptism, martyrdom, almsgiving, forgiving others, converting a sinner, love, and penance) and matches them to the Levitical sacrifices.
Homilies on Leviticus 9.9Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · The outer and inner sanctuaries signify the church on earth and heaven; believers, as priests, must offer the burnt offering of their lives so that Christ may find living coals in them to carry to the Father.
Homilies on Numbers 10.2Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · Christ takes away sin, and his “sons,” the apostles and martyrs, share in bearing the sins of the holy by offering themselves; Origen fears that in a time without martyrs the church lacks this help.
Homilies on Psalms 36-38 5.4Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · The sinner watches the righteous to kill them, as was done to Christ and the martyrs and as the devil does daily, but the Lord will not abandon them; those who wait for him will be exalted to inherit the land above, the “earth” of the higher heaven.
Homilies on Jeremiah 4.3Origen · ca. 240 · In the age of the martyrs Christians were few but true; now the church is large but has few real believers, as Christ foretold for the end of the age.
Homilies on Jeremiah 14.7Origen · ca. 240 · Christ is “judged in all the earth” whenever Christians are tried or falsely accused for their faith, since he identifies himself with them.
Homilies on Jeremiah 14.17Origen · ca. 240 · In this world the persecutors prevail, as the martyrs' trials show, because Christ's kingdom is not of this world.
Lines 861–884Commodian · 3rd century (disputed) · The two prophets rise and ascend; Nero with two Caesars then persecutes the Christians throughout the world, demanding sacrifice to the images.
Instructions 2.3Commodian · 3rd century (disputed) · In the first resurrection the heavenly city descends and the saints and martyrs live in abundance, marrying and begetting children, for a thousand years.
Instructions 2.6Commodian · 3rd century (disputed) · The baptized must not hate their brothers or go to law with them, for even martyrdom does not expiate hatred and baptism cannot be repeated.
Instructions 2.7Commodian · 3rd century (disputed) · The baptized must avoid the devil's bait, for there are bloodless martyrdoms: not coveting, curbing the tongue, humility, and patience.
Instructions 2.9Commodian · 3rd century (disputed) · Using the image of war, Commodian says that those who surrender to the enemy in persecution have lost their King, and should rather have hidden or died.
Instructions 2.20Commodian · 3rd century (disputed) · Commodian rebukes the church for comfort while confessors suffer, and urges feeding the poor, especially on the Lord's day.
Instructions 2.21Commodian · 3rd century (disputed) · One who longs for martyrdom should first conquer evil by good living, which is itself a martyrdom in time of peace.
Instructions 2.22Commodian · 3rd century (disputed) · The Christian's war is daily, against lust, luxury, wine, anger, and greed; martyrdom is not won in a single idle moment.
On the Singleness of Clerics 34Anonymous · 3rd cent. (disputed) · That some cohabiting clerics died as martyrs proves nothing, since martyrdom, a baptism in blood, pardons even grave sins; their conduct still dishonored the church, Christ's spotless bride.
On the Singleness of Clerics 35Anonymous · 3rd cent. (disputed) · To count on martyrdom to cancel present sin is to say “let us do evil that good may come”; no one knows the future, and the example of earlier clergy cannot override God's commands.
To Vigilius, on Jewish Unbelief 9Anonymous · 3rd century (disputed) · The author hopes to see Vigilius a martyr and recalls how he was unexpectedly chosen bishop on returning from overseas.
To Vigilius, on Jewish Unbelief 10Anonymous · 3rd century (disputed) · The author asks Vigilius, as a future martyr, to remember him and pray for his sins before Christ.
Against Celsus 1.8Origen · ca. 248 · Celsus praises constancy under persecution, yet hides his own Epicurean views to seem more credible, and so contradicts himself.
Against Celsus 1.25Origen · ca. 248 · Divine names carry meanings and power—the angels' names, and above all the name of Jesus—so Christians rightly die rather than call God "Zeus."
Against Celsus 1.26Origen · ca. 248 · Celsus falsely says the Jews worship angels and practice sorcery; and the swift spread of Christ's teaching, which has transformed many lives, shows that it is from God.
Against Celsus 2.10Origen · ca. 248 · Jesus was not caught as a fugitive but gave himself up willingly, as John and Matthew record; the disciples' readiness to die shows they believed what they wrote.
Against Celsus 2.13Origen · ca. 248 · Jesus foretold that his followers would be brought before rulers for his name alone—as Christians uniquely are—that the gospel would reach the whole world, and that Jerusalem would be besieged, all of which came true.
Against Celsus 2.15Origen · ca. 248 · The evangelists honestly recorded Peter's denial and the disciples' failure, which they would have hidden if they were inventing stories.
Against Celsus 2.17Origen · ca. 248 · Like Socrates, Leonidas, Paul, and many Christian martyrs, Jesus knowingly went to meet the death he foresaw rather than avoiding it.
Against Celsus 2.34Origen · ca. 248 · Origen answers Celsus's taunts drawn from Euripides' Bacchae, pointing to the miraculous freeing of Peter and Paul, the judgment on the Jewish nation, Pilate's wife's dream, and Jesus' patient endurance of mockery.
Against Celsus 2.40Origen · ca. 248 · Origen says Celsus wrongly thinks greatness means escaping death, whereas Jesus' death became an example for those who die for true piety.
Against Celsus 2.44Origen · ca. 248 · Origen rejects Celsus's comparison of Jesus with condemned sorcerers and robbers: Jesus was indeed crucified among robbers, as foretold, and his martyrs share his unjust condemnation.
Against Celsus 2.45Origen · ca. 248 · Origen answers that the disciples' early failure is balanced by their later bold preaching, suffering, and martyrdom, which Celsus ignores.
Against Celsus 2.56Origen · ca. 248 · Origen argues that Jesus' public crucifixion rules out comparison with heroes who merely disappeared and reappeared, and that the disciples' willingness to die shows they did not invent the resurrection.
Against Celsus 3.8Origen · ca. 248 · Origen argues from Hebrew names that the Israelites were not Egyptians, and says that Christians, forbidden to fight, have been protected by God, who has allowed only a few martyrs as examples while preserving the church.
Against Celsus 3.27Origen · ca. 248 · Origen asks why Celsus believes the story of Aristeas on the word of Herodotus and Pindar, but dismisses the Gospel accounts written by disciples who died for them, when the moral fruit points to Jesus.
Against Celsus 3.68Origen · ca. 248 · The apostles' simple preaching, powered by the Spirit, changed whole multitudes from vice to virtue and even to contempt of death, far beyond what philosophy achieved.
Against Celsus 3.78Origen · ca. 248 · Christianity attracts mainly simple people, not the wicked; moved by fear of punishment, they practice self-control, generosity, and even endure torture and death, which no wicked will could produce.
Against Celsus 5.37Origen · ca. 248 · When a city's law contradicts God's natural law, God's law must be obeyed even at the cost of death; so Christians reject the local gods, and Christ, unlike the newly invented Sarapis, is older than all creation.
Against Celsus 5.46Origen · ca. 248 · Moses forbids naming other gods; Christians would die rather than call Zeus or Amoun God, since these are names of demons, though one may call God by the common word for 'God' in any language.
Against Celsus 5.57Origen · ca. 248 · Greek philosophers like Chrysippus, Plutarch, and Numenius report supernatural appearances and are believed; Christians who would rather die than lie about God deserve at least equal credence when they report angels.
Against Celsus 7.7Origen · ca. 248 · The Hebrew prophets were chosen for their courageous, self-denying lives, suffering for the truth, and their prophecies of Christ come from God's Spirit, unlike the demonic oracles.
Against Celsus 7.17Origen · ca. 248 · What the prophets foretold was worthy of God: the divine Word came with the human soul of Jesus, and his human death gave an example of dying for piety and began the defeat of the devil.
Against Celsus 7.39Origen · ca. 248 · Celsus insults martyrs as cowards and body-lovers, and thinks the idea of the soul's eye is Greek; Origen shows it already in Genesis and in Jesus' words about the blind seeing and the seeing becoming blind.
Against Celsus 7.40Origen · ca. 248 · Celsus confuses Christians with the Ophite sect, whose magical names for the doorkeepers of the heavens Christians reject; those sectarians do not die for their faith, as Christians do.
Against Celsus 7.64Origen · ca. 248 · Jews and Christians reject temples and images for different reasons from the barbarians: because of God's commandments against other gods and idols, for which they will even die.
Against Celsus 8.26Origen · ca. 248 · Christians must die rather than obey or sacrifice to demons; city laws that command it are not true laws, and prayer belongs to God alone, offered through the Son as high priest.
Against Celsus 8.44Origen · ca. 248 · The martyrs' deaths break the demons' power, which is why persecution pauses and resumes; the demons and the judges rejoice when a Christian denies under torture, and a Christian who flees does so in obedience to Christ, not from cowardice.
Against Celsus 8.54Origen · ca. 248 · Christians need not obey Celsus's prison overseers, since Jesus came to free those bound by Satan, like the woman he healed; Christians expose the demons' deceptions and die for piety not at random but as a death precious to God.
Against Celsus 8.55Origen · ca. 248 · Celsus says Christians must either leave life altogether or honour the demons who govern it; Origen answers that the only reasonable death is martyrdom, that Christians may marry and must raise their children, and that they resist the demons with God's armour.
Against Celsus 8.65Origen · ca. 248 · Christians will not win rulers' favour by sin or servility, but neither do they provoke them, obeying Paul's command to be subject to the authorities; yet they will die rather than swear by the emperor's Fortune, which is either nothing or a demon.
Against Celsus 8.66Origen · ca. 248 · Celsus rightly says one must die rather than blaspheme God, but then urges hymning the Sun and Athena; Origen answers that Christians praise the sun as God's creature, which itself praises God, but reject Athena and her myths.
Commentary on Matthew, Latin Series 38Origen · ca. 244–249 (Latin translation, 4th–5th century) · Figuratively, the wars among nations are rival heresies, the famines a lack of understanding in reading Scripture, and the pestilences the teachings of Marcion, Valentinus, and Basilides, which the one awaiting Christ's coming in the soul must see without harm.
Commentary on Matthew, Latin Series 39Origen · ca. 244–249 (Latin translation, 4th–5th century) · Persecutions and the preaching of the Gospel to all nations are still to be fully completed before the end, since many peoples have not yet heard it; figuratively, the one advancing to perfection suffers tribulations and false teachings, and is saved by holding to the apostolic tradition.
Commentary on Matthew, Latin Series 92Origen · ca. 244–249 (Latin translation, 4th–5th century) · Christ's prayer in Gethsemane belongs to his true human nature, which shrinks from suffering, and teaches submission to God's will; alternatively he grieved for the Jews and for Judas, who would perish through his passion, yet chose the salvation of all; the cup of salvation is martyrdom, and John omits the prayer because he writes of Christ's divinity.
Commentary on Matthew, Latin Series 131Origen · ca. 244–249 (Latin translation, 4th–5th century) · Christ crucified among robbers fulfils Isaiah's prophecy, and his disciples too are counted among the lawless and persecuted, for the world punishes the outstanding in wickedness and in virtue alike.
Commentary on Matthew 12.26Origen · ca. 246–248 · Origen gives two readings of “whoever would save his life will lose it”: clinging to bodily life loses blessedness while dying for the truth saves the soul; or, one who seeks salvation must lose his soul to the world for Christ’s sake.
Commentary on Matthew 16.1Origen · ca. 246–248 · Christ went up to Jerusalem knowing what awaited him, and Paul imitated him despite Agabus’s warning; yet wisdom in Christ must discern when to face danger and when to withdraw.
Commentary on Matthew 16.6Origen · ca. 246–248 · The cup and the baptism both signify martyrdom: a cup in the enduring of pain, a baptism in the forgiveness of sins it brings; James and John drank it, James killed by Herod and John exiled to Patmos.
Commentary on Matthew 16.27Origen · ca. 246–248 · Every obedient soul is a Bethany where Jesus rests; each person is a fig tree from which Christ seeks the fruits of the Spirit, and those who fail him in temptation—by denial or sexual sin—wither at once.
Commentary on Romans 1.2Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · 'Called' is common to all believers, but not all the called are chosen: Judas, the disobedient prophet, and unworthy martyrs, virgins, shepherds and fasters.
Commentary on Romans 2.1Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · Only God judges according to truth, because he alone sees whether mind and deed agree; and he judges truly even in forgiving the baptized, the penitent, and martyrs, because a reformed soul is no longer the soul that sinned.
Commentary on Romans 4.9Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · Through Christ we boast even in tribulations, which are truly good because they produce patience, proof, hope, and love, unlike indifferent things such as wealth or strength; the tribulations of the righteous include self-discipline, while the sufferings of the wicked are 'scourges'; the love of God poured out by the Spirit is the greatest gift; and Christ's death for the ungodly moves martyrs to die boldly for him, refuting those who separate the 'just' God of the law from the 'good' Father of Christ.
Commentary on Romans 7.11Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · Origen shows how one rooted in God’s love answers each trial—tribulation, distress, persecution, famine, nakedness, peril, sword—with Scripture, overcoming not by his own strength but through Christ’s love, which makes bodily pain unfelt.
Commentary on Romans 9.29Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · Christians must be subject and pay taxes so as to live quietly; refusal would make their persecutors excusable and turn their death into a just penalty rather than martyrdom.
Commentary on Romans 10.37Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · The 'Satan' to be crushed is any adversary spirit opposing the soul's peace, raised against the negligent and crushed for the zealous in each contest of chastity, faith, concord or gentleness.
That Idols Are Not Gods 15Cyprian of Carthage · ca. 246–250, if by Cyprian · Christians confirm their confession of Christ by suffering; they follow him as their leader and will become what he is.
To Quirinus 3.16Cyprian of Carthage · ca. 248–250 (book 3 perhaps later) · Scripture praises martyrdom: the death of the saints is precious to God, and those who confess Christ unto death receive the crown of life.
To Quirinus 3.17Cyprian of Carthage · ca. 248–250 (book 3 perhaps later) · Present sufferings are small compared with the promised glory.
To Quirinus 3.37Cyprian of Carthage · ca. 248–250 (book 3 perhaps later) · A Christian should suffer punishment only for bearing Christ's name, never for wrongdoing.
Letter 6.1Cyprian of Carthage · 249/250–258 · Cyprian greets the imprisoned confessors, longs to embrace them, and hails their prison as blessed because it sends people of God to heaven.
Letter 6.2Cyprian of Carthage · 249/250–258 · Cyprian urges the confessors to think only of immortality, quoting Scripture that the righteous suffer but will judge and reign with Christ, whose sufferings they share.
Letter 6.3Cyprian of Carthage · 249/250–258 · The women and boys among the confessors recall the three youths in the furnace, who confessed God whether or not he would deliver them.
Letter 6.4Cyprian of Carthage · 249/250–258 · Cyprian urges them to follow the aged presbyter Rogatianus, who first went to prison, and prays that the confessors may be crowned as martyrs.
Letter 9.1Cyprian of Carthage · 249/250–258 · Cyprian thanks the Roman clergy for news of Bishop Fabian's glorious martyrdom and returns to them an unsigned letter (Letter 8) whose authenticity he doubts.
Letter 10.1Cyprian of Carthage · 249/250–258 · Cyprian rejoices over the confessors of Carthage, some already crowned as martyrs, whose courage under torture has overcome their persecutors.
Letter 10.2Cyprian of Carthage · 249/250–258 · Cyprian praises the martyrs' endurance under torture as a heavenly spectacle, and their death as precious in God's sight.
Letter 10.3Cyprian of Carthage · 249/250–258 · Christ himself fought and conquered in his martyrs, as he promised that the Spirit would speak in them.
Letter 10.4Cyprian of Carthage · 249/250–258 · The martyr Mappalicus foretold his own contest and won it; Cyprian urges the other confessors to follow him, while assuring those spared by peace that their faithful will is crowned too.
Letter 12.1Cyprian of Carthage · 249/250–258 · Confessors who die in prison without being tortured are true martyrs and their bodies must be cared for, since they were faithful unto death.
Letter 12.2Cyprian of Carthage · 249/250–258 · The dates of martyrs' deaths must be recorded so that the Eucharist can be offered in their memory; the faithful poor deserve special care.
Letter 13.1Cyprian of Carthage · 249/250–258 · Cyprian writes again to Rogatianus and the confessors, rejoicing that the devil could not overcome them.
Letter 13.2Cyprian of Carthage · 249/250–258 · The confessors must persevere: what saves is not a good beginning but finishing well, as Solomon and Saul lost grace when they left God's ways.
Letter 13.3Cyprian of Carthage · 249/250–258 · Confessors above all must live humbly and quietly, so that their good works lead others to glorify God.
Letter 14.2Cyprian of Carthage · 249/250–258 · Cyprian charges his clergy to care for the faithful poor and needy confessors, and to teach the confessors humility after the example of Christ and Paul.
Letter 14.3Cyprian of Carthage · 249/250–258 · The devil attacks the victorious most fiercely; some confessors live disorderly and immoral lives, but a true confessor is one the church can be proud of.
Letter 15.3Cyprian of Carthage · 249/250–258 · The martyrs should weigh carefully each request for their recommendation, since they will judge with Christ, and should resist those who abuse their favour for gain.
Letter 16.3Cyprian of Carthage · 249/250–258 · Those presbyters, not the lapsed, bear the guilt; they set the martyrs against the bishop and ignore the martyrs' own request to wait until the persecution ends.
Letter 19.2Cyprian of Carthage · 249/250–258 · The dying with martyrs' certificates may be reconciled; the rest must wait for a general council after peace returns, or, if impatient, may confess Christ now and win the martyr's crown.
Letter 21.1Cyprian of Carthage · 249/250–258 · Celerinus, a Roman confessor, writes to Lucian, a confessor imprisoned at Carthage, glad of his confession and hoping to embrace him in the world to come.
Letter 21.3Cyprian of Carthage · 249/250–258 · Celerinus asks that whichever martyr is crowned first should forgive Numeria and Candida, noting that one of them only bribed her way out and did not actually sacrifice.
Letter 22.1Cyprian of Carthage · 249/250–258 · Lucian replies to Celerinus, praising his confession before the emperor himself and grieving over the fallen sisters.
Letter 22.2Cyprian of Carthage · 249/250–258 · Lucian explains that the martyr Paulus charged him to give peace in his name, and that the martyrs, many starved to death in prison, have granted peace to all; the sisters should receive it after confession before the bishop.
Letter 27.1Cyprian of Carthage · 249/250–258 · Cyprian tells the Roman clergy that the confessor Lucian, zealous but untaught, has been issuing certificates of peace in bulk in the names of the martyr Paulus and the illiterate Aurelius.
Letter 28.1Cyprian of Carthage · 249/250–258 · Cyprian praises the Roman confessors Moses and Maximus, who led the way in the persecution and whose example has inspired the martyrs of Carthage.
Letter 28.2Cyprian of Carthage · 249/250–258 · Cyprian praises the Roman confessors for insisting on the gospel's discipline: a true confessor keeps Christ's commands and does not use the honour Christ gave him against Christ's own law.
Letter 30.4Cyprian of Carthage · 249/250–258 · The Roman confessors also uphold strict discipline, as befits those who suffered for the gospel and would lose their honour by betraying it.
Letter 31.1Cyprian of Carthage · 249/250–258 · The Roman confessors thank Cyprian for his letter, which strengthened them in prison, and say that he who exhorts deserves the crown as much as he who suffers.
Letter 31.2Cyprian of Carthage · 249/250–258 · Cyprian's account of the Carthaginian martyrs let the Roman confessors see them, as it were, entering heaven and hear Christ confessing them before the Father.
Letter 31.3Cyprian of Carthage · 249/250–258 · Nothing is more glorious than confessing Christ under torture, conquering death by dying, and passing from the world to God's presence.
Letter 31.4Cyprian of Carthage · 249/250–258 · The Roman confessors gather the gospel's calls to martyrdom: loving Christ above all, the blessing on the persecuted, the promise to those who endure and conquer.
Letter 31.5Cyprian of Carthage · 249/250–258 · The confessors count their delay in prison not as mercy but as a hindrance, and ask Cyprian to pray that God will arm them for the final contest.
Letter 31.8Cyprian of Carthage · 249/250–258 · If those who denied Christ were readmitted at once, the sufferings of the confessors would be meaningless; the lapsed could have kept communion by confessing.
Letter 36.2Cyprian of Carthage · 249/250–258 · Setting the martyrs against the gospel would undo both; in fact the martyrs, by referring the lapsed to the bishop rather than admitting them themselves, kept both modesty and truth.
Letter 37.1Cyprian of Carthage · 249/250–258 · Celerinus has brought Cyprian news of the Roman confessors; Cyprian prays for them at the Eucharist and says that each day they choose prison over release, they confess and are crowned anew.
Letter 37.2Cyprian of Carthage · 249/250–258 · Through a full year in prison the confessors have outshone consuls: each season, winter, spring, harvest, and vintage, has become for them an image of spiritual glory.
Letter 37.3Cyprian of Carthage · 249/250–258 · Those already martyred are blessed, but the long endurance of the surviving confessors earns an even loftier crown, as they live already for the world to come.
Letter 37.4Cyprian of Carthage · 249/250–258 · Cyprian asks the confessors to pray for him, since their prayers are heard, and praises them for joining strict discipline to courage.
Letter 38.1Cyprian of Carthage · 249/250–258 · Cyprian announces that he has ordained Aurelius, a young man who twice confessed Christ, as a reader without the usual consultation, since God had already approved him.
Letter 39.1Cyprian of Carthage · 249/250–258 · Cyprian announces that the confessor Celerinus, after a vision overcame his reluctance, has been added to the clergy.
Letter 39.2Cyprian of Carthage · 249/250–258 · Celerinus confessed Christ before the emperor himself at the start of the persecution and endured nineteen days in irons; his scars testify to his victory.
Letter 39.3Cyprian of Carthage · 249/250–258 · Celerinus comes from a family of martyrs: his grandmother Celerina and his soldier uncles Laurentinus and Egnatius, whose anniversaries the church celebrates with the Eucharist.
Letter 39.4Cyprian of Carthage · 249/250–258 · Like Aurelius, Celerinus has been made a reader, so that the voice that confessed Christ may read the gospel to the church.
Letter 40.1Cyprian of Carthage · 249/250–258 · By divine instruction Cyprian enrols among the presbyters of Carthage the confessor Numidicus, who survived stoning and burning in which his wife and others were martyred.
Letter 54.2Cyprian of Carthage · 249/250–258 · Cyprian confesses his grief when the confessors joined the schism: it was as if their glory had stayed behind in prison.
Letter 55.4Cyprian of Carthage · 249/250–258 · During the persecution Cyprian urged the lapsed to atone by confessing Christ, and deferred any general decision on them to a council of bishops once peace came.
Letter 55.9Cyprian of Carthage · 249/250–258 · Cornelius took the Roman see fearlessly under the persecuting emperor Decius and deserves to be counted among the confessors.
Letter 55.17Cyprian of Carthage · 249/250–258 · The council therefore admitted those with certificates after examination and reconciled those who sacrificed at death, since penance without hope of its fruit would drive them away.
Letter 55.20Cyprian of Carthage · 249/250–258 · Pardon for the lapsed no more weakens martyrdom than pardon for adulterers weakens virginity; there is a great difference between waiting for pardon and receiving the martyr's crown.
Letter 55.29Cyprian of Carthage · 249/250–258 · Penitents should be received into the church and left to the Lord's judgment; but schismatics who die outside the church, even for the Name, cannot be admitted to its peace.
Letter 56.2Cyprian of Carthage · 249/250–258 · Cyprian thinks these confessors, who fell only after long torture and have done three years of penance, should be reconciled even before the dying are.
Letter 57.2Cyprian of Carthage · 249/250–258 · Now communion must be given to the strong who will fight, not only to the dying; the Eucharist, the body and blood of Christ, arms them, and those denied the Lord's cup cannot be fit for the cup of martyrdom.
Letter 57.3Cyprian of Carthage · 249/250–258 · Peace is given not to apostates or schismatics but to penitents ready to fight; if some deceive, God judges the heart, and it is better that none who will be martyrs be passed over.
Letter 57.4Cyprian of Carthage · 249/250–258 · Martyrdom is a baptism in blood, but only one armed by the church's peace and the Eucharist is fit for it; and pastors who fail their sheep will answer to God, as Ezekiel warns.
Letter 58.1Cyprian of Carthage · 249/250–258 · Unable to visit Thibaris, Cyprian writes to prepare the people for a fiercer persecution at the approaching end of the age: those who drink Christ's cup daily must be ready to shed their blood for him.
Letter 58.2Cyprian of Carthage · 249/250–258 · Christ and Peter foretold the persecutions of the last times; they test believers, and Christ promises a great reward to those who suffer for him.
Letter 58.3Cyprian of Carthage · 249/250–258 · Christians enlisted as soldiers of a Lord who suffered first; since death is certain anyway, they should embrace a death that brings immortality.
Letter 58.4Cyprian of Carthage · 249/250–258 · Those who flee and die alone in hiding, by robbers, beasts, hunger, or shipwreck, still receive the martyr's reward, for Christ is with them and sees them.
Letter 58.5Cyprian of Carthage · 249/250–258 · Believers should imitate Abel, Abraham, the three youths who refused Nebuchadnezzar's statue, and Daniel before Bel, trusting the Spirit to speak through them.
Letter 58.6Cyprian of Carthage · 249/250–258 · The Maccabean martyrs, prophets, apostles, and the Holy Innocents show the way; since Christ, sinless, suffered and was hated by the world first, his servants should not refuse to suffer.
Letter 58.8Cyprian of Carthage · 249/250–258 · In a greater contest than the games, God, his angels, and Christ watch; both the steadfast and the lapsed must put on the whole armor of God.
Letter 58.9Cyprian of Carthage · 249/250–258 · Cyprian applies each piece of the armor of God to the Christian under persecution: ears closed to edicts, eyes to idols, the forehead keeping God's sign, the hand that receives the Lord's body refusing sacrifice.
Letter 58.10Cyprian of Carthage · 249/250–258 · On the day of judgment the faithful will see God and share the joy of the saints, while persecutors and deserters are condemned to unquenchable fire.
Letter 58.11Cyprian of Carthage · 249/250–258 · Meditating constantly on punishment and reward, the soldier of Christ will meet persecution ready for the crown.
Letter 59.17Cyprian of Carthage · 249/250–258 · The church will not yield to threats; like Zechariah stoned in the temple, a priest of God can be killed but not conquered.
Letter 60.1Cyprian of Carthage · 249/250–258 · Cyprian rejoices that Cornelius led the whole Roman church in confessing the faith when persecution struck.
Letter 60.2Cyprian of Carthage · 249/250–258 · Rome's united confession fulfilled Paul's praise of the Romans' faith; the enemy, hoping to pick off individuals, met a whole army ready to die, and many lapsed redeemed themselves by confessing.
Letter 60.4Cyprian of Carthage · 249/250–258 · Novatianists who die for the Name outside the church win not a martyr's crown but the punishment of faithlessness.
Letter 61.2Cyprian of Carthage · 249/250–258 · Like the three youths and Daniel, Lucius is no less a martyr for being spared; he now stands at God's altar as an example of the courage he preaches.
Letter 61.4Cyprian of Carthage · 249/250–258 · The Roman people's joy at Lucius's return foreshadows the joy of Christ's coming; the African church prays that he may complete his confession by martyrdom before his own people.
Letter 66.7Cyprian of Carthage · 249/250–258 · Martyrs, exiled bishops, confessors, virgins, widows, and all the churches are in communion with Cyprian; is Puppianus alone pure enough for heaven?
Letter 67.8Cyprian of Carthage · 249/250–258 · Even in the last times faithful priests remain, like Mattathias, Elijah, Daniel, and the three youths; others' faithlessness only strengthens true faith.
Letter 68.5Cyprian of Carthage · 249/250–258 · Stephen, as successor of the martyrs Cornelius and Lucius, should uphold their ruling that penitent lapsed be reconciled, and tell Cyprian who replaces Marcianus.
Letter 73.21Cyprian of Carthage · 249/250–258 · Not even martyrdom avails a heretic outside the church, for there is no salvation outside it; much less does heretical baptism, so converts must be born of water and Spirit in the church.
Letter 73.22Cyprian of Carthage · 249/250–258 · A catechumen martyred before baptism is not lost: he holds the true faith and is baptized in his own blood, like the penitent thief.
Letter 76.1Cyprian of Carthage · 249/250–258 · From his own exile, Cyprian greets the bishops, clergy, and faithful condemned to the mines, praising their confession and their leadership by example.
Letter 76.2Cyprian of Carthage · 249/250–258 · Cyprian turns the confessors' beatings, chains, filth, hunger, and shorn heads into marks of glory that Christ will repay.
Letter 76.3Cyprian of Carthage · 249/250–258 · Though the imprisoned clergy cannot celebrate the Eucharist, their suffering is itself a sacrifice pleasing to God.
Letter 76.4Cyprian of Carthage · 249/250–258 · Martyrdom is the “cup of salvation” by which believers repay God, who himself gives and then rewards their victory.
Letter 76.5Cyprian of Carthage · 249/250–258 · Christ promises that the Spirit will speak in those who are handed over, which gives believers confidence and condemns those who deny.
Letter 76.6Cyprian of Carthage · 249/250–258 · Following their leaders, many laypeople, including virgins and boys, have confessed and suffered with them.
Letter 76.7Cyprian of Carthage · 249/250–258 · Cyprian describes the confessors' joy in awaiting death and glory, and asks their prayers that he too may complete his confession.
Letter 77.1Cyprian of Carthage · 249/250–258 · The bishops in the mines thank Cyprian, praising his writings and character and wishing him the crown of confession.
Letter 77.2Cyprian of Carthage · 249/250–258 · The confessors praise Cyprian for leading the way by his confession before the proconsul and his exile, which inspired many.
Letter 77.3Cyprian of Carthage · 249/250–258 · The confessors thank Cyprian for his letter and for the relief sent through his clergy, and ask for mutual prayer.
Letter 78.1Cyprian of Carthage · 249/250–258 · Lucius and his fellow confessors thank Cyprian for his letter, which strengthened them, and hope to share the crown he won first.
Letter 78.2Cyprian of Carthage · 249/250–258 · They thank Cyprian for his words, which strengthened them in suffering and assured them of the crown, and ask his prayers.
Letter 79.1Cyprian of Carthage · 249/250–258 · The confessors at the mine of Sigus thank Cyprian for his gift and letter and ask his prayers.
Letter 80.1Cyprian of Carthage · 249/250–258 · Cyprian reports Valerian's second edict ordering the execution of clergy and penalties for Christian nobles, and the martyrdom of Bishop Xystus of Rome with four deacons.
Letter 80.2Cyprian of Carthage · 249/250–258 · Cyprian asks Successus to spread the news so that all may prepare to face death with joy.
Letter 81.1Cyprian of Carthage · 249/250–258 · Cyprian's last letter explains that he has withdrawn briefly so as to be tried and die in Carthage, his own church, and forbids his people to provoke arrest.
On the Dress of Virgins 6Cyprian of Carthage · ca. 249 · A virgin who has renounced the flesh should not glory in her beauty; the only glory of the flesh is to suffer for Christ in martyrdom.
On the Dress of Virgins 21Cyprian of Carthage · ca. 249 · Cyprian urges virgins to stay as God made them, avoid jewelry, cosmetics, mixed baths, and wedding feasts, and take the narrow way to their sixtyfold reward.
Martyrdom of Conon 5Anonymous · ca. 250 · Conon rebukes the governor and defies his threats.
Martyrdom of Conon 6Anonymous · ca. 250 · Conon is made to run before the chariot with nailed feet and dies praying; a short summary of his martyrdom follows.
Acts of Achatius (Disputation of Achatius) 3Anonymous · ca. 250–251 · Achatius compares the threat to brigandage and appeals to Christ's judgment.
Acts of Maximus 1Anonymous · ca. 250 · Maximus gives himself up under Decius and refuses to sacrifice.
Acts of Maximus 2Anonymous · ca. 250 · Maximus is tortured and stoned outside the walls.
Acts of Maximus 3Anonymous · ca. 250 · Date of the martyrdom (14 May).
On the Lord's Prayer 15Cyprian of Carthage · ca. 252 · God's will is the life Christ lived and taught: humility, faith, justice, mercy, peace, love, and steadfastness to death.
On the Lord's Prayer 24Cyprian of Carthage · ca. 252 · God looked at Abel's heart, not his gift; Abel became the first martyr, while one who hates his brother is not saved even by martyrdom.
On the Lord's Prayer 26Cyprian of Carthage · ca. 252 · Temptation is permitted either as punishment or as testing; praying against it keeps us humble.
Martyrdom of Pionius and Companions 1Anonymous · 250 (the text may be later) · Introduction: the reason for remembering Pionius.
Martyrdom of Pionius and Companions 2Anonymous · 250 (the text may be later) · Forewarned in a vision, Pionius and his companions put on chains and are arrested on Polycarp's day.
Martyrdom of Pionius and Companions 5Anonymous · 250 (the text may be later) · The crowd urges Pionius to live; he answers that a better life and light await.
Martyrdom of Pionius and Companions 7Anonymous · 250 (the text may be later) · Sabina laughs at the threats; Pionius warns of fire after death.
Martyrdom of Pionius and Companions 8Anonymous · 250 (the text may be later) · Pionius refuses to sacrifice to the gods or to the emperor.
Martyrdom of Pionius and Companions 9Anonymous · 250 (the text may be later) · The formal interrogation of Pionius, Sabina (as Theodote), and Asclepiades.
Martyrdom of Pionius and Companions 16Anonymous · 250 (the text may be later) · At the altar Pionius confesses Christ, sent for the world's salvation.
18Anonymous · 250 (the text may be later) · The garlands are torn off; they return to prison; Euctemon's apostasy is described.
Martyrdom of Pionius and Companions 19Anonymous · 250 (the text may be later) · The proconsul Quintilian examines Pionius at Smyrna (12 March 250).
Martyrdom of Pionius and Companions 20Anonymous · 250 (the text may be later) · Pionius is tortured and sentenced to be burned alive.
Martyrdom of Pionius and Companions 21Anonymous · 250 (the text may be later) · Pionius is nailed to the stake and dies in the fire beside a Marcionite presbyter.
Martyrdom of Pionius and Companions 22Anonymous · 250 (the text may be later) · Pionius's body is found unharmed by the fire, a sign of his crown.
Martyrdom of Pionius and Companions 23Anonymous · 250 (the text may be later) · Date of the martyrdom: 12 March 250.
In Praise of Martyrdom 1Anonymous · 3rd cent. (disputed) · The speaker confesses that the greatness of martyrdom overwhelms his powers of speech, yet he dares to praise it.
In Praise of Martyrdom 2Anonymous · 3rd cent. (disputed) · Martyrdom wipes out in a single stroke all the sins contracted in life and is the surest way to the promised reward.
In Praise of Martyrdom 3Anonymous · 3rd cent. (disputed) · The martyr, detached from the world, grows stronger under torture, knowing that Christ suffers with him.
In Praise of Martyrdom 4Anonymous · 3rd cent. (disputed) · Martyrdom is defined as the end of sin and the home of life; it bears witness to Christ's name, and the martyr stands against the mob like a breakwater against the sea.
In Praise of Martyrdom 6Anonymous · 3rd cent. (disputed) · Christ first suffered in himself what he crowns in martyrs: he became mortal so that we might be immortal and turned death into a saving remedy.
In Praise of Martyrdom 7Anonymous · 3rd cent. (disputed) · As harvests, vines, and burned fields yield more after injury, so martyrdom gives up life through death in order to preserve it.
In Praise of Martyrdom 8Anonymous · 3rd cent. (disputed) · Confessing Christ amid the executioners' swords frees the martyr from a dying world, whose daily funerals and plague show how much better a martyr's death is.
In Praise of Martyrdom 9Anonymous · 3rd cent. (disputed) · Christians, detached from this life, must not hesitate to die for Christ, since heaven opens to martyrs' blood and their crown is the most complete.
In Praise of Martyrdom 10Anonymous · 3rd cent. (disputed) · Like a victorious soldier or a sailor safe in port, the Christian must endure everything, bound by a covenant that leads either to salvation or to punishment.
In Praise of Martyrdom 11Anonymous · 3rd cent. (disputed) · Death is to be despised, since the martyr's single confession is answered by Christ's everlasting confession of him, while fire awaits those who deny.
In Praise of Martyrdom 12Anonymous · 3rd cent. (disputed) · Daniel among the lions and the three youths in the furnace show that faith overcomes the threats of power, and God rewarded them even in this life.
In Praise of Martyrdom 13Anonymous · 3rd cent. (disputed) · In a world nearing its end, martyrdom is all the more to be desired, and it frees martyrs from paying “to the last farthing.”
In Praise of Martyrdom 14Anonymous · 3rd cent. (disputed) · Martyrdom brings the Christian to Christ unstained and spares him the ruin of a world wasted by plague; he should stand firm under torture, prepared as Sirach and Paul teach.
In Praise of Martyrdom 15Anonymous · 3rd cent. (disputed) · Chains and tortures are a test, not a thirst for blood; the writer recalls how bystanders marveled at a martyr who would not yield even for his wife and children.
In Praise of Martyrdom 16Anonymous · 3rd cent. (disputed) · God tests believers like gold in the furnace, to purify them for his kingdom, as Sirach and Wisdom say.
In Praise of Martyrdom 17Anonymous · 3rd cent. (disputed) · Rank and wealth are worthless compared with salvation, and Christ has set family ties below the confession of the truth, promising a hundredfold to those who lose their life for his name.
In Praise of Martyrdom 18Anonymous · 3rd cent. (disputed) · Abraham's readiness to sacrifice Isaac, and Christ who suffered first and makes martyrs coheirs of his kingdom, show that any suffering is small beside the promised glory.
In Praise of Martyrdom 19Anonymous · 3rd cent. (disputed) · The writer turns to the benefit of martyrdom, which is understood by comparing the rewards of the saints with the punishments of the wicked.
In Praise of Martyrdom 21Anonymous · 3rd cent. (disputed) · The writer describes the paradise that awaits those who have sought God, where the martyrs receive still higher rewards.
In Praise of Martyrdom 22Anonymous · 3rd cent. (disputed) · Nothing is denied to the martyrs, for whom the world was a prison and whom Christ takes into his kingdom.
In Praise of Martyrdom 23Anonymous · 3rd cent. (disputed) · Martyrdom is God's remedy: it crowns the faithful and also restores those who had fallen, washing away their sin in their own blood.
In Praise of Martyrdom 24Anonymous · 3rd cent. (disputed) · Words fail the speaker, for a single confession of Christ overcomes adversity, sin, and death and opens the kingdom.
In Praise of Martyrdom 25Anonymous · 3rd cent. (disputed) · The writer pictures the day of a martyr's trial before the raging crowd, when the watching faithful tremble and pray, and the martyr stands unmoved under torture.
In Praise of Martyrdom 26Anonymous · 3rd cent. (disputed) · Heaven rejoices at every martyr's passion, and though righteousness and virginity are praised, all yield to martyrdom, which imitates Christ.
In Praise of Martyrdom 27Anonymous · 3rd cent. (disputed) · Salvation is not found only in martyrdom, since there are many dwellings with the Father, but martyrdom's glory is the greatest, and the nearness of the end calls for endurance.
In Praise of Martyrdom 28Anonymous · 3rd cent. (disputed) · Paul and Christ teach that those who hope for the resurrection must die to the world and hate its life in order to find eternal life.
In Praise of Martyrdom 29Anonymous · 3rd cent. (disputed) · Christ suffered in the prophets and patriarchs and at last on the cross, amid cosmic signs; martyrs who imitate his passion surpass all others in glory.
In Praise of Martyrdom 30Anonymous · 3rd cent. (disputed) · The writer asks the future martyrs to remember him, and pictures them beneath the heavenly altar, robed in white, following Christ in glory.
Prayer 2 5Anonymous · uncertain · The petitioner recalls the angels' praise and Christ's promises about prayer, and declares himself ready to shed his blood for Christ's name.
On Rebaptism 11Anonymous · ca. 250–258 (disputed) · A catechumen martyred before baptism is saved by confessing Christ, but a heretic who dies confessing only the name of Christ while believing in another Christ is not.
On Rebaptism 12Anonymous · ca. 250–258 (disputed) · The invocation of Jesus' name calls those who bear it to seek the Lord; heretics baptized in that name need only the Spirit, but those who follow another Christ are lost, while anyone who confesses the true Christ under persecution is saved whatever his former state.
On Rebaptism 13Anonymous · ca. 250–258 (disputed) · A person is judged by his final state; a heretic martyred for the name of Christ gains nothing, since without love for the true God and Christ confession and suffering are empty.
On Rebaptism 14Anonymous · ca. 250–258 (disputed) · Baptism in water and baptism in one's own blood are two kinds of the one baptism, both flowing from Christ's pierced side, and either can suffice; but two baptisms of water would break the rule of one baptism.
On Rebaptism 18Anonymous · ca. 250–258 (disputed) · The Spirit, now invisible, was seen at Christ's baptism and at Pentecost; the Gospels show that faith cleanses the heart, the Spirit washes the soul, water the body, and martyrdom reaches salvation soonest.
On the Lapsed 2Cyprian of Carthage · 251 · Cyprian welcomes the confessors who resisted sacrifice, and praises equally those who stood firm by refusing to sacrifice even if they were not arrested.
On the Lapsed 3Cyprian of Carthage · 251 · Those who withdrew rather than sacrifice by the appointed day are also confessors, in a private rather than public way.
On the Lapsed 13Cyprian of Carthage · 251 · Those who gave way only after long torture have a pitiable excuse and can quickly be pardoned, like Castus and Aemilius, who later died as martyrs.
On the Lapsed 17Cyprian of Carthage · 251 · Only Christ can forgive sins against God; the martyrs' merits will count with the Judge, but only at the last judgment, not as a present substitute for penance.
On the Lapsed 18Cyprian of Carthage · 251 · Rash forgiveness harms the lapsed; even the martyrs beneath the altar must wait for God's judgment, so their requests for the lapsed can be honored only if they agree with the Lord's law.
On the Lapsed 20Cyprian of Carthage · 251 · Christ's promise to deny those who deny him must stand, or his promise to confess the faithful falls too; the martyrs, faithful to the gospel, cannot ask bishops to act against it.
On the Lapsed 36Cyprian of Carthage · 251 · God can forgive the truly penitent and even restore them to fight again and win the martyr's crown.
On the Unity of the Catholic Church 14Cyprian of Carthage · 251 · A schismatic who dies for the name is not a martyr, since without charity and unity even martyrdom profits nothing.
On the Unity of the Catholic Church 19Cyprian of Carthage · 251 · Schism is worse than lapsing under persecution, since the lapsed repent and harm only themselves, while schismatics mislead many.
On the Unity of the Catholic Church 20Cyprian of Carthage · 251 · Confessors are not immune to sin; like Solomon, they can lose God's grace if they depart from his way.
On the Unity of the Catholic Church 21Cyprian of Carthage · 251 · Confession under persecution is only a beginning; confessors must persevere in humility and unity, or their guilt will be greater.
On the Unity of the Catholic Church 22Cyprian of Carthage · 251 · As Judas's betrayal did not discredit the apostles, so the fall of some confessors does not discredit the faithful majority.
Against Novatian 6Anonymous · after 251 (disputed) · The dove's second, successful flight with the olive leaf figures the lapsed of the Decian persecution who, received back into the church, stood firm as martyrs in the next persecution.
To Demetrian 13Cyprian of Carthage · 252–253 · Christianity is either a crime or not; torture is used to extract confessions from those who deny, so why torture Christians who openly confess? Refute them by reason instead.
On Mortality 16Cyprian of Carthage · 252–253 · The plague tests everyone's character and charity, and teaches Christians not to fear death, preparing them for martyrdom.
On Mortality 17Cyprian of Carthage · 252–253 · Those who die of plague though ready for martyrdom lose nothing, for God crowns the willing mind; he seeks faith, not blood.
On Mortality 26Cyprian of Carthage · 252–253 · Christians are strangers here whose homeland is paradise, where loved ones, apostles, prophets, martyrs, virgins, and the merciful await them; they should long to go there.
On Works and Almsgiving 26Cyprian of Carthage · ca. 253 · Cyprian praises almsgiving as a remedy for sin and a crown within reach of all; those who give will receive a white crown in peace and a purple one in persecution.
On Jealousy and Envy 13Cyprian of Carthage · ca. 256 · Paul teaches that without love even martyrdom profits nothing, that love is not jealous, and that jealousy and strife show a person to be still carnal.
To Fortunatus 0.1Cyprian of Carthage · 253 or 257 · Cyprian explains that Fortunatus asked him for Scripture passages to strengthen believers for persecution as the time of Antichrist approaches.
To Fortunatus 0.4Cyprian of Carthage · 253 or 257 · Cyprian will let God's own words speak, and he teaches that martyrdom is a second baptism, of blood, greater than the baptism of water.
To Fortunatus 0.5Cyprian of Carthage · 253 or 257 · Cyprian lists the thirteen headings of the work, from the folly of idols to the rewards awaiting martyrs.
To Fortunatus 5Cyprian of Carthage · 253 or 257 · The Law commanded death for those who lure others to idolatry; since Christ suffered for us, Christians must all the more be ready to confess him and die rather than deny him.
To Fortunatus 6Cyprian of Carthage · 253 or 257 · Because Christ redeemed us with his blood, nothing, not even family or life itself, may be put before him.
To Fortunatus 8Cyprian of Carthage · 253 or 257 · Only perseverance to the end wins the crown, as Moses' raised hands, a figure of the cross, won the victory over Amalek only while they stayed lifted.
To Fortunatus 10Cyprian of Carthage · 253 or 257 · Persecution is not to be feared, because God, who is greater than the devil, protects his servants and gives them words to speak before their judges.
To Fortunatus 11Cyprian of Carthage · 253 or 257 · Christ foretold that the world would hate and persecute his followers, and the righteous have always suffered, from Abel to the three youths, the seven Maccabean brothers and their mother, and Eleazar.
To Fortunatus 12Cyprian of Carthage · 253 or 257 · Scripture promises the righteous and the martyrs immortality, vindication, and a share in Christ's reign, and the same reward awaits those who stayed faithful without being killed.
To Fortunatus 13Cyprian of Carthage · 253 or 257 · The glory to come far outweighs present suffering, and even those who die in peace with a faith prepared for martyrdom will be rewarded.
On the Good of Patience 10Cyprian of Carthage · 256 · Abel, Abraham, Isaac, Jacob, Joseph, Moses, and David all showed patience, and the prophets and martyrs won their crowns by it.
On the Good of Patience 16Cyprian of Carthage · 256 · Christ's commands to forgive, love enemies, and turn the other cheek require patience, as Stephen showed; patience keeps anger and discord out of the Christian heart.
On the Good of Patience 20Cyprian of Carthage · 256 · Patience underlies every virtue: it restrains anger and lust, keeps virgins, widows, and married people faithful, forgives, and endures persecution and martyrdom.
On the Good of Patience 21Cyprian of Carthage · 256 · Christians should not seek quick revenge on persecutors but wait for God's day of vengeance, as even the martyrs in the Apocalypse are told to wait.
Acts of Cyprian (Proconsular Acts) 2Anonymous · 258 · After his exile Cyprian was recalled by the new proconsul, Galerius Maximus, arrested at his gardens on 13 September 258, and held overnight in an officer's house, while the brothers gathered outside.
Acts of Cyprian (Proconsular Acts) 3Anonymous · 258 · At his second hearing, on 14 September 258, Cyprian confirms his identity, admits that he leads the Christians, and refuses to sacrifice.
Acts of Cyprian (Proconsular Acts) 4Anonymous · 258 · The proconsul sentences Cyprian to death; he thanks God, prays, pays his executioner, blindfolds himself, and is beheaded on 14 September 258, and the Christians bury him by night.
Life of Cyprian 1Anonymous · ca. 258–265 · The author explains why he writes a short life of Cyprian, bishop and martyr, so that his example may be handed down, while confessing that the task is beyond his eloquence.
Life of Cyprian 7Anonymous · ca. 258–265 · Cyprian was proscribed in the Decian persecution, but his withdrawal into hiding was obedience to God, who preserved him to write and teach for the lapsed, the virgins, and the whole church.
Life of Cyprian 12Anonymous · ca. 258–265 · In exile at Curubis Cyprian had a vision in which a young man showed him, by gestures, that he would be sentenced to death and granted a delay of one day.
Life of Cyprian 13Anonymous · ca. 258–265 · The author interprets the vision: the day's delay signified one year, and Cyprian was martyred exactly a year later, after using the time to provide for the poor.
Life of Cyprian 14Anonymous · ca. 258–265 · After the martyrdom of Bishop Xystus of Rome, Cyprian refused his friends' offers of refuge and kept exhorting the faithful, wishing to die while preaching.
Life of Cyprian 15Anonymous · ca. 258–265 · Cyprian was arrested at his gardens, his hearing was postponed a day, and he spent the night in light custody while the people of Carthage kept vigil outside.
Life of Cyprian 16Anonymous · ca. 258–265 · On the appointed day Cyprian was led through crowds to the praetorium, declined a soldier's offer of dry clothes, and confirmed his identity before the proconsul.
Life of Cyprian 17Anonymous · ca. 258–265 · The proconsul's sentence called Cyprian a standard-bearer of the sect and an enemy of the gods whose blood would establish discipline, words the author reads as unwitting prophecy.
Life of Cyprian 18Anonymous · ca. 258–265 · Cyprian was beheaded in a wooded valley before a great crowd, the first bishop of Carthage to be martyred, and the author closes torn between joy at his glory and grief at being left behind.
Acts of Fructuosus, Augurius and Eulogius 1Anonymous · 259 (21 January) · Fructuosus, bishop of Tarragona, and his deacons Augurius and Eulogius are arrested on a Sunday and taken to prison, where he prays without ceasing.
Acts of Fructuosus, Augurius and Eulogius 2Anonymous · 259 (21 January) · After a baptism in prison, the governor Aemilianus interrogates the bishop and his deacons, who confess one God, and sentences them to be burned alive.
Acts of Fructuosus, Augurius and Eulogius 3Anonymous · 259 (21 January) · On the way to the amphitheater Fructuosus declines a drink because he is keeping the Friday station fast, refuses help with his shoes, and says he must keep the whole catholic church in mind.
Acts of Fructuosus, Augurius and Eulogius 4Anonymous · 259 (21 January) · In the amphitheater Fructuosus comforts the church that it will not lack a shepherd; the three are burned, and when their bonds burn away they kneel in prayer with arms outstretched until they die.
Acts of Fructuosus, Augurius and Eulogius 5Anonymous · 259 (21 January) · Two Christian slaves of the governor see the martyrs ascend crowned into heaven and show them to his daughter, but the governor is not worthy to see them.
Acts of Fructuosus, Augurius and Eulogius 6Anonymous · 259 (21 January) · The Christians gather the martyrs' ashes, but Fructuosus appears to them and tells them to return them so that they may be buried together.
Acts of Fructuosus, Augurius and Eulogius 7Anonymous · 259 (21 January) · The martyrs appear in glory to the governor who condemned them, and the account closes with praise of the martyrs and a doxology.
Passion of Marian and James 1Anonymous · 259 · The narrator explains that Marian and James charged him to record their martyrdom.
3Anonymous · 259 · The bishops Agapius and Secundinus, on their way to martyrdom, lodge with the narrator and encourage the brothers.
4Anonymous · 259 · Soldiers raid the villa; Marian and James declare themselves Christians and are imprisoned.
Passion of Marian and James 5Anonymous · 259 · Marian, a reader, is tortured by suspension from his thumbs; James confesses himself a deacon.
Passion of Marian and James 6Anonymous · 259 · Marian's vision: Cyprian seats him beside the heavenly judge and gives him water from a spring.
Passion of Marian and James 7Anonymous · 259 · James's earlier vision on the road: a radiant youth gives them purple belts.
Passion of Marian and James 9Anonymous · 259 · Sent to the governor at Lambaesis; another brother confesses and joins them.
Passion of Marian and James 10Anonymous · 259 · The laity are executed first; the clergy grieve at the delay.
Passion of Marian and James 11Anonymous · 259 · James foresees the martyrs' banquet; Marian, James, and the clergy are beheaded by the river.
Passion of Marian and James 12Anonymous · 259 · The executions by the river; the martyrs see white horsemen and Marian prophesies vengeance.
Passion of Marian and James 13Anonymous · 259 · Marian's mother Mary rejoices over her son like the Maccabean mother.
Passion of Montanus and Lucius 1Anonymous · 259 · The imprisoned martyrs explain why they write.
Passion of Montanus and Lucius 4Anonymous · 259 · The martyrs describe their prison and the victory over death.
6Anonymous · 259 · The martyrs are brought before the procurator, then tried by hunger and thirst.
Passion of Montanus and Lucius 7Anonymous · 259 · Victor's vision of the shining boy who promises a glorious crown.
Passion of Montanus and Lucius 12Anonymous · 259 · The narrator completes the account: the others are condemned; Flavian is held back.
Passion of Montanus and Lucius 13Anonymous · 259 · Lucius, Julian, and Victoricus go to execution exhorting the people.
Passion of Montanus and Lucius 14Anonymous · 259 · Montanus's last exhortations against idolatry, heresy, and hasty reconciliation of the lapsed.
Passion of Montanus and Lucius 15Anonymous · 259 · Montanus prays that Flavian may follow in three days and is beheaded.
Passion of Montanus and Lucius 16Anonymous · 259 · Flavian, returned to prison, comforts his mother, who longs for his martyrdom.
Passion of Montanus and Lucius 17Anonymous · 259 · Flavian's two days in prison awaiting the promised third day.
Passion of Montanus and Lucius 18Anonymous · 259 · Flavian is brought out on the third day, sure of his sentence.
Passion of Montanus and Lucius 19Anonymous · 259 · Flavian's pagan friends urge him to sacrifice; he answers them.
Passion of Montanus and Lucius 20Anonymous · 259 · Flavian maintains that he is a deacon and is sentenced without torture.
Passion of Montanus and Lucius 21Anonymous · 259 · Flavian's visions of Cyprian, of a heavenly messenger, and of Bishop Successus foretelling his martyrdom.
Passion of Montanus and Lucius 22Anonymous · 259 · Flavian is escorted with honor; a gentle rain falls.
Passion of Montanus and Lucius 23Anonymous · 259 · Flavian's farewell, his commendation of Lucian, and his death.
Symposium 7.3Methodius of Olympus · late 3rd century · All believers will be rewarded in ranks, but the virgins, whose lifelong contest is like martyrdom, are the first rank, the one chosen dove of the Song among queens and concubines.
Symposium 8.2Methodius of Olympus · late 3rd century · Virgins, winged by their longing for the heavenly meadows, despise earthly goods and even torture, and at death angels escort them first to their reward.
Symposium 8.17Methodius of Olympus · late 3rd century · Thecla concludes that good and evil lie in our own choice; Gregorion and Euboulion praise her and recall her deeds among the martyrs, and turn to the last two speakers.
Symposium 11.2Methodius of Olympus · late 3rd century · Led by Thecla, the virgins sing an alphabetical hymn to Christ the Bridegroom, with the refrain “I keep myself pure for you,” recalling chaste figures from Abel to Mary and ending in praise of the Father.
Commentary on the Apocalypse 6.4Victorinus of Pettau · late 3rd century · The souls under the altar are the martyrs resting under the earth, awaiting the final judgment, comforted meanwhile by the Spirit.
Commentary on the Apocalypse 21.5Victorinus of Pettau · late 3rd century · In the kingdom Christ will repay the saints and martyrs a hundredfold, and creation will yield its riches to them.
Book 2, chapter 7Macarius Magnes · ca. 400 (disputed) · Macarius explains Christ's sword that divides families as the call to renounce earthly ties for the heavenly warfare, shown in the martyrs and ascetics, and allegorically as the separation of the apostles from the law.
Book 3, chapter 29Macarius Magnes · ca. 400 (disputed) · Macarius answers that Peter escaped Herod not from fear but to preach and die in Rome, that Herod alone was guilty of killing the guards, that Peter's conduct at Antioch was a wise accommodation to win both Jews and Gentiles, and that Paul's “false apostles” were the envoys of the Jews.
Book 4, chapter 4Macarius Magnes · ca. 400 (disputed) · The pagan philosopher argues that Christ's promise of protection to Paul failed, since Paul was beheaded, Peter crucified, and many others martyred while the promised resurrection remains uncertain.
Book 4, chapter 14Macarius Magnes · ca. 400 (disputed) · Macarius answers that Peter and Paul were protected until their work was done and then allowed to die as martyrs in Rome, so that their endurance would refute the charge of sorcery and show that faith must be proved by suffering.
On the Martyrs (Peri martyron), fragment 1 (Phil 2:6)Methodius of Olympus · late 3rd cent. (disputed) · Christ himself honored martyrdom by bearing witness, though equal with God, to crown humanity with this gift.
Res. 1.54Methodius of Olympus · late 3rd cent. (disputed) · The narrator rejects the reading of Psalm 66 as souls falling from heaven into bodies, argues from Paul's two raptures that paradise is on earth, and reads the psalm as the thanksgiving of the martyrs tested by fire.
1Anonymous · 295 (12 March) · Maximilian, presented as a recruit at Theveste, refuses military service as a Christian.
2Anonymous · 295 (12 March) · Maximilian refuses the soldier's seal, having the sign of Christ.
Acts of Maximilian 3Anonymous · 295 (12 March) · Maximilian is beheaded; his body is buried near Cyprian at Carthage.
Canon 60Anonymous · ca. 306 (disputed, ca. 295–314) · Someone killed for smashing idols is not to be counted a martyr.
Against the Nations 1.26Arnobius of Sicca · ca. 297–303 · Christians suffer confiscation, exile, torture, and death merely for worshiping the supreme God, which no true god could condemn.
Against the Nations 1.55Arnobius of Sicca · ca. 297–303 · The rapid spread of Christianity and the willingness of believers to die prove that the Gospel events were real.
Against the Nations 2.5Arnobius of Sicca · ca. 297–303 · The rapid spread of Christianity, the conversion of the learned, and the steadfastness of believers under persecution are evidence of its divine origin.
Against the Nations 2.76Arnobius of Sicca · ca. 297–303 · The pagan gods do not protect their worshipers from misfortune either; Christians were promised nothing for this life and regard suffering and death as a release.
Against the Nations 2.77Arnobius of Sicca · ca. 297–303 · Persecution frees Christians rather than harming them, as breaking down a prison frees the prisoner.
Against the Nations 6.27Arnobius of Sicca · ca. 297–303 · Christians refuse to sacrifice, not from contempt of the divine, but because true divinity needs no sacrifices; for this they are called atheists and executed.
1Anonymous · 298 (30 October) · At the emperor's birthday feast the centurion Marcellus throws down his belt and arms.
2Anonymous · 298 (30 October) · Marcellus explains his act to the governor and is sent on to Agricolanus.
Acts of Marcellus the Centurion 4Anonymous · 298 (30 October) · Marcellus confirms his statements before Agricolanus.
Acts of Marcellus the Centurion 5Anonymous · 298 (30 October) · Marcellus is sentenced and beheaded, blessing his judge.
Canons of Hippolytus, canon 6Anonymous · 4th century · A confessor who suffered punishment for Christ holds priestly rank by his confession without ordination, unless he is made bishop; one not tortured is to be ordained.
Canons of Hippolytus, canon 19Anonymous · 4th century · The order of baptism: martyrdom as baptism in blood, examination of candidates, fasting, exorcism, vigil, renunciation of Satan, threefold confession and immersion, anointing, the bishop's prayer and kiss, and first communion with milk and honey.
Church History 1.1.2Eusebius of Caesarea · ca. 300–325 · He will also record the fate of the Jewish nation, the persecutions and martyrdoms down to his own day, and will begin with Christ himself.
Church History 1.3.20Eusebius of Caesarea · ca. 300–325 · Christians honour Christ with their whole souls, even preferring martyrdom to life.
Church History 1.11.6Eusebius of Caesarea · ca. 300–325 · Josephus (quoted): fearing John's influence might spark revolt, Herod imprisoned him at Machaerus and killed him.
Church History 2.1.1Eusebius of Caesarea · ca. 300–325 · Matthias replaced Judas; seven deacons, including Stephen, were ordained; Stephen became the first martyr, winning the crown his name signifies.
Church History 2.1.5Eusebius of Caesarea · ca. 300–325 · Clement (quoted) distinguishes James the Just, killed at the temple, from James beheaded by Herod; Paul also mentions James the Lord's brother.
Church History 2.9.1Eusebius of Caesarea · ca. 300–325 · Acts records that Herod Agrippa killed James the brother of John.
Church History 2.9.2Eusebius of Caesarea · ca. 300–325 · Clement's Outlines tell how James's accuser, moved by his witness, confessed himself a Christian.
Church History 2.9.3Eusebius of Caesarea · ca. 300–325 · Clement (quoted): the accuser asked James's forgiveness; James blessed him, and both were beheaded.
Church History 2.22.2Eusebius of Caesarea · ca. 300–325 · Tradition says Paul was released, preached again, and on a second visit to Rome was martyred under Nero, writing 2 Timothy in prison.
Church History 2.22.4Eusebius of Caesarea · ca. 300–325 · The “lion” is probably Nero; Paul does not say he will be rescued again, foreseeing his death.
Church History 2.22.5Eusebius of Caesarea · ca. 300–325 · Paul's words about being saved for the heavenly kingdom and being poured out point to his coming martyrdom.
Church History 2.23.2Eusebius of Caesarea · ca. 300–325 · Commanded to deny Christ, James boldly confessed him as Son of God, and was killed in the interval after Festus's death.
Church History 2.23.3Eusebius of Caesarea · ca. 300–325 · Clement had already said James was thrown from the temple pinnacle and clubbed to death.
Church History 2.23.16Eusebius of Caesarea · ca. 300–325 · Hegesippus (quoted): James survived the fall and, as they stoned him, knelt and prayed for their forgiveness.
Church History 2.23.18Eusebius of Caesarea · ca. 300–325 · Hegesippus (quoted): a fuller clubbed James to death; he was buried by the temple, and soon Vespasian besieged Jerusalem.
Church History 2.23.22Eusebius of Caesarea · ca. 300–325 · Josephus (quoted): Ananus convened the Sanhedrin and had James, the brother of Jesus called Christ, stoned.
Church History 2.25.5Eusebius of Caesarea · ca. 300–325 · Under Nero, Paul was beheaded and Peter crucified in Rome, as the cemeteries named after them confirm.
Church History 2.25.6Eusebius of Caesarea · ca. 300–325 · Gaius, a Roman churchman, in his dialogue with the Montanist Proclus, says he can show the apostles' monuments.
Church History 2.25.8Eusebius of Caesarea · ca. 300–325 · Dionysius of Corinth (quoted) says Peter and Paul both taught in Corinth and Italy and were martyred at the same time.
Church History 3.1.2Eusebius of Caesarea · ca. 300–325 · Peter preached in Asia Minor and at last was crucified head downward in Rome at his own request.
Church History 3.1.3Eusebius of Caesarea · ca. 300–325 · Paul preached from Jerusalem to Illyricum and was martyred in Rome under Nero, as Origen says.
Church History 3.5.2Eusebius of Caesarea · ca. 300–325 · After the Jewish leaders killed Stephen and the two Jameses and drove out the apostles, the apostles went to all nations as Christ had commanded.
Church History 3.10.6Eusebius of Caesarea · ca. 300–325 · Josephus is also credited with On the Sovereignty of Reason, called 4 Maccabees.
Church History 3.18.4Eusebius of Caesarea · ca. 300–325 · Pagan historians record that under Domitian Flavia Domitilla, niece of the consul Flavius Clemens, was banished for her witness to Christ.
Church History 3.30.2Eusebius of Caesarea · ca. 300–325 · Clement (quoted): Peter, seeing his wife led to martyrdom, rejoiced and urged her, “Remember the Lord”; such was the marriage of the saints.
Church History 3.31.1Eusebius of Caesarea · ca. 300–325 · The deaths and burial places of Peter and Paul have been described.
Church History 3.32.1Eusebius of Caesarea · ca. 300–325 · Under Trajan local persecutions broke out, and Simeon son of Clopas, bishop of Jerusalem, was martyred.
Church History 3.32.2Eusebius of Caesarea · ca. 300–325 · Hegesippus reports that heretics accused Simeon, who after many days of torture died like the Lord.
Church History 3.32.3Eusebius of Caesarea · ca. 300–325 · Hegesippus (quoted): heretics accused Simeon of being a Davidid and a Christian; he was martyred at 120 under Trajan.
Church History 3.32.6Eusebius of Caesarea · ca. 300–325 · Hegesippus (quoted): the Lord's relatives led the churches until Simeon, denounced by heretics, was tortured and crucified at 120.
Church History 3.33.2Eusebius of Caesarea · ca. 300–325 · Trajan ruled that Christians should not be hunted but punished if accused; local persecutions and martyrdoms continued.
Church History 3.36.3Eusebius of Caesarea · ca. 300–325 · Ignatius was taken from Syria to Rome and thrown to the beasts for Christ.
Church History 3.36.4Eusebius of Caesarea · ca. 300–325 · On his way through Asia, Ignatius warned the churches against heresies and urged them to hold to apostolic tradition, also in writing.
Church History 3.36.6Eusebius of Caesarea · ca. 300–325 · He also wrote to Rome, begging them not to prevent his martyrdom.
Church History 3.36.7Eusebius of Caesarea · ca. 300–325 · Ignatius (quoted): chained to ten “leopards,” he fights beasts all the way to Rome.
Church History 3.36.8Eusebius of Caesarea · ca. 300–325 · Ignatius (quoted): he longs for the beasts and will even force them to devour him.
Church History 3.36.9Eusebius of Caesarea · ca. 300–325 · Ignatius (quoted): let any torment come, if only he may attain Jesus Christ.
Church History 3.36.12Eusebius of Caesarea · ca. 300–325 · Irenaeus (quoted) cites Ignatius's words: “I am God's wheat, ground by the teeth of beasts.”
Church History 3.36.13Eusebius of Caesarea · ca. 300–325 · Polycarp (quoted) urges the Philippians to endure like Ignatius, Rufus, Zosimus, and the apostles, now with the Lord.
Church History 4.8.4Eusebius of Caesarea · ca. 300–325 · Justin (quoted): Bar Kokhba punished Christians who would not deny Christ.
Church History 4.8.5Eusebius of Caesarea · ca. 300–325 · Justin (quoted): seeing Christians fearless of death convinced him, as a Platonist, that the slanders against them were false.
Church History 4.10.1Eusebius of Caesarea · ca. 300–325 · Under Antoninus Pius, Telesphorus of Rome died a martyr and Hyginus succeeded; Valentinus and Cerdo were then active in Rome.
Church History 4.13.3Eusebius of Caesarea · ca. 300–325 · The ordinance (quoted): persecution only strengthens Christians, who prefer death to obeying.
Church History 4.14.4Eusebius of Caesarea · ca. 300–325 · Irenaeus (quoted): Polycarp lived long, died a glorious martyr, and always taught the apostles' doctrine.
Church History 4.15.1Eusebius of Caesarea · ca. 300–325 · During great persecutions in Asia Polycarp was martyred; Eusebius will record the account.
Church History 4.15.3Eusebius of Caesarea · ca. 300–325 · The Martyrdom of Polycarp (quoted) opens with Smyrna's greeting and says Polycarp's martyrdom ended the persecution.
Church History 4.15.4Eusebius of Caesarea · ca. 300–325 · The letter first describes other martyrs, scourged to the bone, laid on shells and spikes, and thrown to beasts.
Church History 4.15.5Eusebius of Caesarea · ca. 300–325 · Germanicus, though young, refused the proconsul's pleas and provoked the beast to kill him quickly.
Church History 4.15.6Eusebius of Caesarea · ca. 300–325 · Amazed at Germanicus's courage, the crowd cried, “Away with the atheists! Find Polycarp!”
Church History 4.15.7Eusebius of Caesarea · ca. 300–325 · Quintus, a Phrygian newcomer, lost courage at the sight of the beasts and fell away.
Church History 4.15.8Eusebius of Caesarea · ca. 300–325 · Quintus had rashly volunteered for martyrdom; his fall warns against seeking it recklessly.
Church History 4.15.9Eusebius of Caesarea · ca. 300–325 · Polycarp, calm, was persuaded to withdraw to a farm, where he prayed night and day for the churches.
Church History 4.15.10Eusebius of Caesarea · ca. 300–325 · Three days before his arrest Polycarp dreamed his pillow burned and foretold that he would die by fire.
Church History 4.15.15Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): after his prayer he was taken to the city on a great sabbath, and Herod and Nicetes urged him to call Caesar lord and sacrifice.
Church History 4.15.16Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): Polycarp refused; they threw him from the carriage, and he walked on unmoved to the stadium.
Church History 4.15.17Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): as he entered the stadium a heavenly voice said, “Be strong, Polycarp, and play the man.”
Church History 4.15.18Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): the proconsul urged Polycarp to respect his age, swear by Caesar's fortune, and say “Away with the atheists.”
Church History 4.15.19Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): Polycarp, gesturing at the pagan crowd, said, “Away with the atheists!”
Church History 4.15.20Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): Polycarp refused to revile Christ, whom he had served eighty-six years.
Church History 4.15.21Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): Polycarp declared, “I am a Christian,” and offered to explain the faith.
Church History 4.15.22Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): Polycarp would reason with the proconsul, as Christians honour authorities, but not with the mob.
Church History 4.15.23Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): threatened with beasts, Polycarp said Christians cannot “repent” from better to worse.
Church History 4.15.24Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): threatened with fire, Polycarp pointed to the eternal fire of judgment and told the proconsul to do as he wished.
Church History 4.15.25Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): Polycarp, radiant with joy, amazed the proconsul, who had the herald announce his confession three times.
Church History 4.15.26Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): the crowd raged against Polycarp as the teacher of Asia and destroyer of their gods.
Church History 4.15.27Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): the games being over, the crowd demanded that Polycarp be burned alive.
Church History 4.15.28Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): this fulfilled his vision of the burning pillow.
Church History 4.15.29Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): the crowd, especially the Jews, quickly gathered wood for the pyre.
Church History 4.15.30Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): Polycarp undressed himself, though the faithful had always vied to serve him.
Church History 4.15.31Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): Polycarp asked not to be nailed, trusting God to keep him still; they tied him instead.
Church History 4.15.32Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): bound like a ram chosen for sacrifice, Polycarp prayed.
Church History 4.15.33Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): Polycarp blessed God for counting him worthy to share Christ's cup among the martyrs.
Church History 4.15.34Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): he prayed to be received as an acceptable sacrifice.
Church History 4.15.36Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): the fire was lit, and the witnesses saw a marvel.
Church History 4.15.37Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): the fire formed a vault around him; he looked like refined gold, and a fragrance arose.
Church History 4.15.38Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): since the fire did not consume him, an executioner stabbed him.
Church History 4.15.39Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): his blood quenched the fire; Polycarp, apostolic and prophetic teacher, bishop of Smyrna, was one of the elect.
Church History 4.15.40Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): the devil tried to keep the Christians from recovering Polycarp's body.
Church History 4.15.41Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): Nicetes, urged by the Jews, asked that the body not be released lest Christians worship Polycarp; but Christians worship Christ alone.
Church History 4.15.42Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): Christians worship Christ the Son of God, but love the martyrs as his disciples and imitators.
Church History 4.15.43Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): the centurion burned the body; the Christians gathered the precious bones and laid them to rest.
Church History 4.15.44Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): the church will gather there yearly to celebrate the “birthday” of his martyrdom.
Church History 4.15.45Eusebius of Caesarea · ca. 300–325 · The Martyrdom (quoted): Polycarp was the twelfth martyr at Smyrna, yet above all remembered everywhere.
Church History 4.15.46Eusebius of Caesarea · ca. 300–325 · The same letter also recorded other Smyrnaean martyrs, including the Marcionite presbyter Metrodorus, burned alive.
Church History 4.15.47Eusebius of Caesarea · ca. 300–325 · The martyrdom of Pionius, with his confessions and endurance, is recorded in Eusebius's collection of early martyrdoms.
Church History 4.15.48Eusebius of Caesarea · ca. 300–325 · Records survive of the martyrs Carpus, Papylus, and Agathonice at Pergamum.
Church History 4.16.1Eusebius of Caesarea · ca. 300–325 · Justin, after presenting his second apology, was martyred through the plotting of the Cynic Crescens, whom he had often refuted.
Church History 4.16.3Eusebius of Caesarea · ca. 300–325 · Justin (quoted) expects to be plotted against by Crescens, no philosopher but a slanderer courting popularity.
Church History 4.16.7Eusebius of Caesarea · ca. 300–325 · Tatian (quoted) confirms that Justin was killed through Crescens.
Church History 4.16.9Eusebius of Caesarea · ca. 300–325 · Tatian (quoted): Crescens, who preached contempt of death, feared it and plotted Justin's death for exposing the philosophers.
Church History 4.17.1Eusebius of Caesarea · ca. 300–325 · Justin records earlier martyrs in his apology.
Church History 4.17.9Eusebius of Caesarea · ca. 300–325 · Justin (quoted): Ptolemaeus confessed he was a Christian and was long imprisoned.
Church History 4.17.10Eusebius of Caesarea · ca. 300–325 · Justin (quoted): before Urbicius Ptolemaeus again confessed Christ.
Church History 4.17.11Eusebius of Caesarea · ca. 300–325 · Justin (quoted): a true Christian has no reason to deny his faith.
Church History 4.17.12Eusebius of Caesarea · ca. 300–325 · Justin (quoted): Lucius protested that Ptolemaeus was condemned for no crime but the name of Christian.
Church History 4.17.13Eusebius of Caesarea · ca. 300–325 · Justin (quoted): Lucius confessed and was condemned too, thanking God; a third followed; Justin then foresees his own fate.
Church History 4.22.4Eusebius of Caesarea · ca. 300–325 · Hegesippus (quoted): after James's martyrdom Simeon, the Lord's cousin, became bishop; the church was then called a virgin, uncorrupted.
Church History 4.23.2Eusebius of Caesarea · ca. 300–325 · Dionysius wrote to Sparta on orthodoxy and peace, and to Athens, which had nearly fallen away after its bishop Publius was martyred.
Church History 4.26.3Eusebius of Caesarea · ca. 300–325 · Melito (quoted) dates his On the Passover to a dispute at Laodicea under the proconsul Servilius Paulus, when Sagaris was martyred.
Church History 4.26.6Eusebius of Caesarea · ca. 300–325 · Melito (quoted) asks the emperor to judge the case himself, and not to abandon Christians to plunder under a decree unfit even for enemies.
Church History, Book 5, preface 1Eusebius of Caesarea · ca. 300–325 · Eusebius dates Book 5 by the succession of Eleutherus at Rome and the renewed popular persecution under Marcus Aurelius, which produced countless martyrs.
Church History, Book 5, preface 2Eusebius of Caesarea · ca. 300–325 · Eusebius refers readers to his fuller collection of martyr accounts and promises to select what belongs here.
Church History, Book 5, preface 4Eusebius of Caesarea · ca. 300–325 · Eusebius's history instead celebrates the spiritual warfare of the martyrs and their victories over demons.
Church History 5.1.1Eusebius of Caesarea · ca. 300–325 · The martyrdoms of AD 177 took place in Gaul, at Lyons and Vienne on the Rhône.
Church History 5.1.2Eusebius of Caesarea · ca. 300–325 · The churches of Gaul sent an account of their martyrs to the churches of Asia and Phrygia.
Church History 5.1.3Eusebius of Caesarea · ca. 300–325 · The letter of the churches of Vienne and Lyons opens with a greeting to the brothers in Asia and Phrygia.
Church History 5.1.4Eusebius of Caesarea · ca. 300–325 · The letter says that the persecution in Gaul was too great to describe fully.
Church History 5.1.6Eusebius of Caesarea · ca. 300–325 · God's grace raised up steadfast believers who endured every abuse and hurried to Christ.
Church History 5.1.8Eusebius of Caesarea · ca. 300–325 · After public examination and confession, they were imprisoned to await the governor.
Church History 5.1.9Eusebius of Caesarea · ca. 300–325 · Vettius Epagathus, a young man of exemplary life, demanded to be heard in defence of the accused Christians.
Church History 5.1.10Eusebius of Caesarea · ca. 300–325 · When Vettius confessed he was a Christian he was numbered among the martyrs, a true disciple who had the Spirit as his advocate.
Church History 5.1.11Eusebius of Caesarea · ca. 300–325 · Some were ready for martyrdom, but about ten fell away, grieving the church and discouraging others.
Church History 5.1.12Eusebius of Caesarea · ca. 300–325 · The church feared not the tortures but that more would fall away.
Church History 5.1.16Eusebius of Caesarea · ca. 300–325 · The martyrs endured indescribable tortures as Satan tried to make them blaspheme.
Church History 5.1.17Eusebius of Caesarea · ca. 300–325 · The persecutors' fury fell especially on Sanctus, Maturus, Attalus, and the slave Blandina.
Church History 5.1.18Eusebius of Caesarea · ca. 300–325 · Blandina, though a frail slave, endured a whole day of torture until her torturers admitted defeat.
Church History 5.1.19Eusebius of Caesarea · ca. 300–325 · Blandina found strength by repeating, “I am a Christian, and nothing vile is done among us.”
Church History 5.1.20Eusebius of Caesarea · ca. 300–325 · Sanctus answered every question, even about his name, only with “I am a Christian.”
Church History 5.1.21Eusebius of Caesarea · ca. 300–325 · In frustration the torturers applied red-hot plates to Sanctus's body.
Church History 5.1.22Eusebius of Caesarea · ca. 300–325 · Sanctus stood firm, refreshed by the living water that flows from Christ.
Church History 5.1.23Eusebius of Caesarea · ca. 300–325 · Christ suffered in the mangled Sanctus, showing that where God's love is nothing is to be feared.
Church History 5.1.24Eusebius of Caesarea · ca. 300–325 · When Sanctus was tortured again, his body was unexpectedly restored, so that the torture became a healing.
Church History 5.1.25Eusebius of Caesarea · ca. 300–325 · Biblis, who had denied Christ, was tortured to make her slander the Christians.
Church History 5.1.26Eusebius of Caesarea · ca. 300–325 · Under torture Biblis repented, denied the slander of cannibalism, confessed Christ, and joined the martyrs.
Church History 5.1.27Eusebius of Caesarea · ca. 300–325 · The devil next used dark, cruel imprisonment, and many died of suffocation in prison.
Church History 5.1.28Eusebius of Caesarea · ca. 300–325 · Some badly tortured prisoners survived by God's strength, while newly arrested ones died in the prison.
Church History 5.1.29Eusebius of Caesarea · ca. 300–325 · Pothinus, the more than ninety-year-old bishop of Lyons, was dragged to the tribunal despite his frailty.
Church History 5.1.30Eusebius of Caesarea · ca. 300–325 · Amid the shouts of the crowd, Pothinus bore good witness before the tribunal.
Church History 5.1.31Eusebius of Caesarea · ca. 300–325 · Pothinus answered the governor boldly, was beaten by the mob, and died in prison two days later.
Church History 5.1.33Eusebius of Caesarea · ca. 300–325 · Those who had denied Christ gained nothing: they were held as murderers and suffered more than the confessors.
Church History 5.1.34Eusebius of Caesarea · ca. 300–325 · The confessors were upheld by joy and the Spirit; the deniers were tormented by conscience.
Church History 5.1.35Eusebius of Caesarea · ca. 300–325 · The confessors went out radiant like a bride, the deniers in disgrace, and this sight strengthened others to confess.
Church History 5.1.36Eusebius of Caesarea · ca. 300–325 · The martyrs' various deaths were like a crown of many flowers offered to the Father.
Church History 5.1.37Eusebius of Caesarea · ca. 300–325 · Maturus, Sanctus, Blandina, and Attalus were brought to the beasts in the amphitheatre.
Church History 5.1.38Eusebius of Caesarea · ca. 300–325 · Maturus and Sanctus endured scourging, the beasts, and the red-hot iron chair.
Church History 5.1.39Eusebius of Caesarea · ca. 300–325 · The crowd raged on, but Sanctus said nothing but his confession.
Church History 5.1.40Eusebius of Caesarea · ca. 300–325 · Maturus and Sanctus were finally killed, made a spectacle to the world.
Church History 5.1.41Eusebius of Caesarea · ca. 300–325 · Blandina, hung as on a cross, inspired the others, who saw Christ crucified in her.
Church History 5.1.42Eusebius of Caesarea · ca. 300–325 · Untouched by the beasts, Blandina was kept for a later contest, a weak woman clothed with Christ the invincible athlete.
Church History 5.1.43Eusebius of Caesarea · ca. 300–325 · The well-known Attalus was demanded by the crowd and entered the arena ready.
Church History 5.1.44Eusebius of Caesarea · ca. 300–325 · Attalus was paraded with a placard, but as a Roman citizen he was returned to prison pending the emperor's decision.
Church History 5.1.45Eusebius of Caesarea · ca. 300–325 · Meanwhile the confessors restored those who had denied, and the church, the virgin mother, rejoiced to receive them back alive.
Church History 5.1.46Eusebius of Caesarea · ca. 300–325 · Most of those who had denied were restored and came back to confess before the governor.
Church History 5.1.47Eusebius of Caesarea · ca. 300–325 · Following the emperor's rescript, the governor re-examined the prisoners at the great festival, beheading citizens and sending the rest to the beasts.
Church History 5.1.48Eusebius of Caesarea · ca. 300–325 · Most former deniers now confessed and were martyred; only those without any real faith stayed outside.
Church History 5.1.49Eusebius of Caesarea · ca. 300–325 · Alexander, a Phrygian physician, urged the accused by signs to confess, as though in labour for them.
Church History 5.1.50Eusebius of Caesarea · ca. 300–325 · Alexander was blamed by the crowd, confessed, and was condemned to the beasts with Attalus.
Church History 5.1.51Eusebius of Caesarea · ca. 300–325 · Alexander and Attalus died after every torture, Alexander silently praying.
Church History 5.1.52Eusebius of Caesarea · ca. 300–325 · Roasting on the iron chair, Attalus told the crowd that they, not the Christians, were eating people, and that God has no name like a man.
Church History 5.1.53Eusebius of Caesarea · ca. 300–325 · On the last day Blandina and the fifteen-year-old Ponticus, who had refused to swear by the idols, were brought in.
Church History 5.1.54Eusebius of Caesarea · ca. 300–325 · Encouraged by Blandina, Ponticus endured every torture and died.
Church History 5.1.55Eusebius of Caesarea · ca. 300–325 · Blandina, like a noble mother who had sent her children ahead, went joyfully to her death as to a wedding feast.
Church History 5.1.56Eusebius of Caesarea · ca. 300–325 · After scourging, beasts, and the hot chair, Blandina was tossed by a bull and killed; even the pagans admired her endurance.
Church History 5.1.62Eusebius of Caesarea · ca. 300–325 · After six days the martyrs' bodies were burned and their ashes thrown into the Rhône.
Church History 5.2.1Eusebius of Caesarea · ca. 300–325 · Eusebius adds further extracts from the letter on the martyrs' gentleness.
Church History 5.2.2Eusebius of Caesarea · ca. 300–325 · The confessors, imitating Christ's humility, refused to be called martyrs.
Church History 5.2.3Eusebius of Caesarea · ca. 300–325 · They gave the title “martyr” to Christ and the dead, calling themselves mere confessors and asking for prayer.
Church History 5.2.4Eusebius of Caesarea · ca. 300–325 · They showed a martyr's courage but in the fear of God refused the title.
Church History 5.2.5Eusebius of Caesarea · ca. 300–325 · The confessors humbly defended and forgave everyone and prayed for their persecutors, like Stephen.
Church History 5.2.6Eusebius of Caesarea · ca. 300–325 · Out of love the confessors fought to rescue the lapsed from the devil, weeping for them before the Father.
Church History 5.2.7Eusebius of Caesarea · ca. 300–325 · The martyrs obtained life for others and departed in peace, leaving the church concord and love.
Church History 5.2.8Eusebius of Caesarea · ca. 300–325 · Eusebius cites this example of mercy to the lapsed as a rebuke to the harshness of later rigorists.
Church History 5.4.3Eusebius of Caesarea · ca. 300–325 · Eusebius refers readers to his martyr collection for the full list of those who died.
Church History 5.6.4Eusebius of Caesarea · ca. 300–325 · Irenaeus continues the Roman list to Eleutherus, the twelfth bishop after the apostles.
Church History 5.16.20Eusebius of Caesarea · ca. 300–325 · When refuted, the Montanists appeal to their many martyrs as proof.
Church History 5.16.21Eusebius of Caesarea · ca. 300–325 · Martyrs prove nothing: the Marcionites have many martyrs but do not truly confess Christ.
Church History 5.16.22Eusebius of Caesarea · ca. 300–325 · Catholic martyrs refused communion with Montanist martyrs even when dying together.
Church History 5.18.5Eusebius of Caesarea · ca. 300–325 · Apollonius: Themiso bribed his way out of prison, yet posed as a martyr and wrote a “catholic letter” in imitation of the apostle.
Church History 5.18.6Eusebius of Caesarea · ca. 300–325 · Apollonius: the prophetess feasts with Alexander, a so-called martyr who was really a convicted robber.
Church History 5.18.13Eusebius of Caesarea · ca. 300–325 · Apollonius confirms that Zoticus was prevented from examining Maximilla's spirit, and mentions the martyr Thraseas.
Church History 5.21.4Eusebius of Caesarea · ca. 300–325 · Apollonius defended the faith before the senate and was beheaded.
Church History 5.21.5Eusebius of Caesarea · ca. 300–325 · Apollonius's trial is recorded in Eusebius's martyr collection.
Church History 5.24.4Eusebius of Caesarea · ca. 300–325 · Polycrates: Polycarp and Thraseas also rest at Smyrna.
Church History 6.1.1Eusebius of Caesarea · ca. 300–325 · Under Severus many were martyred at Alexandria, among them Leonides, father of the young Origen.
Church History 6.2.3Eusebius of Caesarea · ca. 300–325 · The boy Origen was seized with a passion for martyrdom.
Church History 6.2.4Eusebius of Caesarea · ca. 300–325 · Only his mother, by God's providence, kept him from martyrdom.
Church History 6.2.5Eusebius of Caesarea · ca. 300–325 · When his father was arrested, his mother hid Origen's clothes to keep him at home.
Church History 6.2.6Eusebius of Caesarea · ca. 300–325 · Origen wrote to his imprisoned father urging him not to waver for his family's sake.
Church History 6.2.12Eusebius of Caesarea · ca. 300–325 · After his father's martyrdom, Origen, not yet seventeen, was left with his mother and six brothers.
Church History 6.3.2Eusebius of Caesarea · ca. 300–325 · His first pupils were Plutarch, later a martyr, and Heraclas, later bishop of Alexandria.
Church History 6.3.3Eusebius of Caesarea · ca. 300–325 · At eighteen Origen headed the catechetical school and became famous for supporting the martyrs.
Church History 6.3.4Eusebius of Caesarea · ca. 300–325 · Origen boldly accompanied and kissed the martyrs on their way to death, narrowly escaping stoning.
Church History 6.3.13Eusebius of Caesarea · ca. 300–325 · His example drew educated pagans, some of whom became martyrs.
Church History 6.4.1Eusebius of Caesarea · ca. 300–325 · Plutarch was the first of Origen's pupils martyred; Origen nearly died with him.
Church History 6.4.2Eusebius of Caesarea · ca. 300–325 · Serenus was burned for the faith.
Church History 6.4.3Eusebius of Caesarea · ca. 300–325 · Heraclides, Hero, another Serenus, and the catechumen Herais, “baptized by fire,” were also martyred.
Church History 6.5.1Eusebius of Caesarea · ca. 300–325 · Basilides led to death the famous virgin Potamiaena, who was burned with her mother Marcella.
Church History 6.5.2Eusebius of Caesarea · ca. 300–325 · Threatened with rape by gladiators, Potamiaena gave an answer the judge took as impious.
Church History 6.5.3Eusebius of Caesarea · ca. 300–325 · Basilides protected her from the crowd, and she promised to pray for him after her death.
Church History 6.5.4Eusebius of Caesarea · ca. 300–325 · She died as boiling pitch was poured slowly over her.
Church History 6.5.5Eusebius of Caesarea · ca. 300–325 · Basilides refused to take an oath, confessed he was a Christian, and was imprisoned.
Church History 6.5.6Eusebius of Caesarea · ca. 300–325 · Potamiaena appeared to Basilides and crowned him; he was baptized and beheaded the next day.
Church History 6.28.1Eusebius of Caesarea · ca. 300–325 · Maximin persecuted church leaders; Origen wrote his Exhortation to Martyrdom for Ambrose and Protoctetus.
Church History 6.39.1Eusebius of Caesarea · ca. 300–325 · Decius began a persecution (250); Fabian of Rome was martyred and succeeded by Cornelius.
Church History 6.39.2Eusebius of Caesarea · ca. 300–325 · Alexander of Jerusalem, now very old, confessed again and was imprisoned.
Church History 6.39.3Eusebius of Caesarea · ca. 300–325 · Alexander died in prison and was succeeded by Mazabanes.
Church History 6.39.4Eusebius of Caesarea · ca. 300–325 · Babylas of Antioch also died in prison and was succeeded by Fabius.
Church History 6.39.5Eusebius of Caesarea · ca. 300–325 · Origen endured chains, the iron collar, and the stocks under Decius, the judge deliberately keeping him alive; his letters record it.
Church History 6.40.8Eusebius of Caesarea · ca. 300–325 · Dionysius begged to be left to die, but they carried him off by force.
Church History 6.41.3Eusebius of Caesarea · ca. 300–325 · The old man Metras was tortured and stoned for refusing to blaspheme.
Church History 6.41.4Eusebius of Caesarea · ca. 300–325 · Quinta refused to worship an idol and was dragged through the city and stoned.
Church History 6.41.7Eusebius of Caesarea · ca. 300–325 · The aged virgin Apollonia had her teeth knocked out and leapt into the fire rather than blaspheme.
Church History 6.41.8Eusebius of Caesarea · ca. 300–325 · Serapion was tortured and thrown from his roof; the streets were unsafe for Christians.
Church History 6.41.14Eusebius of Caesarea · ca. 300–325 · But the steadfast became wonderful martyrs of Christ's kingdom.
Church History 6.41.15Eusebius of Caesarea · ca. 300–325 · The gouty Julian and Cronion Eunus confessed, were paraded on camels, scourged, and burned in quicklime.
Church History 6.41.16Eusebius of Caesarea · ca. 300–325 · The soldier Besas, who defended them, was beheaded.
Church History 6.41.17Eusebius of Caesarea · ca. 300–325 · Macar was burned alive; Epimachus and Alexander, after long imprisonment and torture, were burned too.
Church History 6.41.18Eusebius of Caesarea · ca. 300–325 · Four women were martyred: Ammonarium after long torture, and Mercuria, Dionysia, and another by the sword.
Church History 6.41.19Eusebius of Caesarea · ca. 300–325 · Hero, Ater, Isidore, and the fifteen-year-old Dioscorus were tried; Dioscorus resisted both persuasion and force.
Church History 6.41.20Eusebius of Caesarea · ca. 300–325 · The others were burned; Dioscorus was released because of his youth and remained with Dionysius.
Church History 6.41.21Eusebius of Caesarea · ca. 300–325 · Nemesion, cleared of robbery but denounced as a Christian, was burned between robbers, like Christ.
Church History 6.41.22Eusebius of Caesarea · ca. 300–325 · Christian soldiers at the tribunal signalled to a wavering defendant to stand firm.
Church History 6.41.23Eusebius of Caesarea · ca. 300–325 · The soldiers declared themselves Christians, alarming the court, and went joyfully to martyrdom.
Church History 6.42.1Eusebius of Caesarea · ca. 300–325 · Many were killed in towns and villages, such as Ischyrion, impaled by his employer.
Church History 6.42.5Eusebius of Caesarea · ca. 300–325 · The martyrs, now judging with Christ, had received back repentant lapsed Christians into communion.
Church History 6.42.6Eusebius of Caesarea · ca. 300–325 · Dionysius asks whether the church should uphold the martyrs' mercy to the lapsed or overturn it.
Church History 6.43.6Eusebius of Caesarea · ca. 300–325 · Confessors who had joined Novatian returned to the church and exposed his deceit.
Church History 6.43.20Eusebius of Caesarea · ca. 300–325 · Novatian's followers were leaving him; the martyr Moses had excommunicated him and five presbyters.
Church History 6.45.1Eusebius of Caesarea · ca. 300–325 · Dionysius urged Novatian to end the schism: dying to avoid schism is a greater martyrdom than dying to avoid idolatry.
Church History 6.46.2Eusebius of Caesarea · ca. 300–325 · Other letters of Dionysius: to Conon, to Alexandria, to Origen on martyrdom, to Laodicea, and to Armenia.
Church History 6.46.4Eusebius of Caesarea · ca. 300–325 · Dionysius reports Fabius's death, Demetrianus's succession at Antioch, and Alexander's death in prison.
Church History 7.11.20Eusebius of Caesarea · ca. 300–325 · Dionysius: Christians of every age and condition won the martyr's crown under Valerian.
Church History 7.11.21Eusebius of Caesarea · ca. 300–325 · God has kept Dionysius alive for his own chosen time.
Church History 7.11.24Eusebius of Caesarea · ca. 300–325 · Hidden presbyters and deacons secretly served the church; the deacon Eusebius cared for prisoners and buried martyrs.
Church History 7.11.25Eusebius of Caesarea · ca. 300–325 · The governor still kills, tortures, and imprisons Christians, but the brethren relieve them.
Church History 7.11.26Eusebius of Caesarea · ca. 300–325 · Eusebius later became bishop of Laodicea, Maximus succeeded Dionysius, and Faustus was martyred in Eusebius's own day.
Church History 7.12.1Eusebius of Caesarea · ca. 300–325 · Priscus, Malchus, and Alexander volunteered for martyrdom at Caesarea and were thrown to beasts; a Marcionite woman also died.
Church History 7.15.1Eusebius of Caesarea · ca. 300–325 · In peacetime, the officer Marinus was beheaded at Caesarea.
Church History 7.15.4Eusebius of Caesarea · ca. 300–325 · Bishop Theotecnus made Marinus choose between his sword and the Gospels; he chose the Gospels.
Church History 7.15.5Eusebius of Caesarea · ca. 300–325 · Marinus returned, confessed with greater zeal, and was executed.
Church History 7.16.1Eusebius of Caesarea · ca. 300–325 · The senator Astyrius carried off Marinus's body on his own rich garment and buried it.
Church History 7.22.4Eusebius of Caesarea · ca. 300–325 · Even in persecution Christians kept the feast everywhere, and the martyrs kept the brightest feast in heaven.
Church History 7.22.8Eusebius of Caesarea · ca. 300–325 · Presbyters, deacons, and laity died this way, a death Dionysius ranks with martyrdom.
Church History 7.32.25Eusebius of Caesarea · ca. 300–325 · Eusebius knew the presbyter Pamphilus, whose life and martyrdom he recorded in a separate work.
Church History 7.32.31Eusebius of Caesarea · ca. 300–325 · Peter of Alexandria, bishop for twelve years, was beheaded in the ninth year of the persecution (311).
Church History 7.32.32Eusebius of Caesarea · ca. 300–325 · Eusebius closes the successions (305 years to the destruction of the churches) and turns to the martyrs of his own day.
Church History 8.2.3Eusebius of Caesarea · ca. 300–325 · Eusebius will pass over those who fell away and record only what is useful: the contests of the martyrs.
Church History 8.3.1Eusebius of Caesarea · ca. 300–325 · Many church leaders endured torture bravely, many others gave way at once, and some died under the rack and scourge.
Church History 8.3.3Eusebius of Caesarea · ca. 300–325 · Some were counted as having sacrificed against their will, while others loudly refused and confessed themselves Christians.
Church History 8.3.4Eusebius of Caesarea · ca. 300–325 · Those who confessed were beaten and driven out, for the persecutors cared only to seem successful; but the true martyrs could not be overcome.
Church History 8.4.3Eusebius of Caesarea · ca. 300–325 · Offered the choice between their rank and their faith, many Christian soldiers chose to confess Christ.
Church History 8.4.4Eusebius of Caesarea · ca. 300–325 · A few soldiers were even put to death, though the persecutor, fearing the number of believers, did not yet dare a general attack.
Church History 8.4.5Eusebius of Caesarea · ca. 300–325 · When the persecution became open, the martyrs were beyond counting.
Church History 8.5.1Eusebius of Caesarea · ca. 300–325 · At Nicomedia a prominent Christian tore down the posted edict in the presence of two emperors and died for it calmly.
Church History 8.6.1Eusebius of Caesarea · ca. 300–325 · Dorotheus and the Christian servants of the palace preferred suffering for God to honor and luxury; Eusebius tells one of their deaths as an example.
Church History 8.6.2Eusebius of Caesarea · ca. 300–325 · One palace servant who refused to sacrifice was hung up naked and scourged.
Church History 8.6.3Eusebius of Caesarea · ca. 300–325 · Salt and vinegar were poured into his wounds, and he was slowly roasted on a gridiron to force him to yield.
Church History 8.6.4Eusebius of Caesarea · ca. 300–325 · The servant, named Peter (“rock”), died unshaken under torture.
Church History 8.6.5Eusebius of Caesarea · ca. 300–325 · Dorotheus, Gorgonius, and many others of the imperial household were strangled after many tortures.
Church History 8.6.6Eusebius of Caesarea · ca. 300–325 · Bishop Anthimus of Nicomedia was beheaded, and after a palace fire was falsely blamed on Christians, many were killed by sword, fire, and drowning.
Church History 8.6.7Eusebius of Caesarea · ca. 300–325 · The emperors had the buried palace martyrs dug up and thrown into the sea so that no one would venerate their graves.
Church History 8.6.10Eusebius of Caesarea · ca. 300–325 · A further edict freed prisoners who sacrificed and tortured those who refused; the martyrs of Africa, Mauretania, and Egypt were countless.
Church History 8.7.1Eusebius of Caesarea · ca. 300–325 · Eusebius knew the Egyptian martyrs in Palestine and Tyre, who endured scourging and were exposed to leopards, bears, boars, and bulls.
Church History 8.7.2Eusebius of Caesarea · ca. 300–325 · Eusebius himself saw the beasts refuse to touch the martyrs, turning instead on those who goaded them.
Church History 8.7.3Eusebius of Caesarea · ca. 300–325 · Because the first beast would not attack, a second and third were sent against the same martyr.
Church History 8.7.4Eusebius of Caesarea · ca. 300–325 · A youth under twenty stood with arms outstretched in the form of a cross, praying calmly, while bears and leopards were held back from him.
Church History 8.7.5Eusebius of Caesarea · ca. 300–325 · A maddened bull gored the attendants but could not approach five martyrs, so other beasts were loosed on them.
Church History 8.7.6Eusebius of Caesarea · ca. 300–325 · In the end the martyrs were killed with the sword and their bodies thrown into the sea.
Church History 8.8.1Eusebius of Caesarea · ca. 300–325 · In Egypt itself countless men, women, and children died by fire, drowning, beheading, torture, starvation, and crucifixion, some head downward.
Church History 8.9.1Eusebius of Caesarea · ca. 300–325 · In the Thebaid martyrs were torn with potsherds, and women were hung naked, head downward, in public view.
Church History 8.9.2Eusebius of Caesarea · ca. 300–325 · Some were tied between bent branches and torn apart when the branches sprang back.
Church History 8.9.3Eusebius of Caesarea · ca. 300–325 · The killings went on for years, sometimes ten, twenty, thirty, sixty, or even a hundred in a day.
Church History 8.9.4Eusebius of Caesarea · ca. 300–325 · Eusebius himself saw so many executed in a day that the swords grew blunt and the executioners took turns.
Church History 8.9.5Eusebius of Caesarea · ca. 300–325 · As some were condemned, others rushed forward to confess Christ and went to death singing psalms and hymns.
Church History 8.9.6Eusebius of Caesarea · ca. 300–325 · Even more admirable were martyrs of wealth, rank, and learning who put faith in Christ above everything.
Church History 8.9.7Eusebius of Caesarea · ca. 300–325 · Examples were Philoromus, a high imperial official at Alexandria, and Phileas, bishop of Thmuis, a learned philosopher.
Church History 8.9.8Eusebius of Caesarea · ca. 300–325 · Despite the pleas of family, officials, and the judge, Philoromus and Phileas refused to deny Christ and were beheaded.
Church History 8.10.1Eusebius of Caesarea · ca. 300–325 · Eusebius introduces a letter of Phileas describing the martyrdoms at Alexandria.
Church History 8.10.2Eusebius of Caesarea · ca. 300–325 · Phileas writes that the martyrs, following the examples of Scripture and the Christ who humbled himself to death, held fast to their calling.
Church History 8.10.3Eusebius of Caesarea · ca. 300–325 · The martyrs endured repeated tortures and threats without yielding, because perfect love casts out fear.
Church History 8.10.4Eusebius of Caesarea · ca. 300–325 · Anyone who wished could abuse the martyrs, beating them with clubs, rods, whips, and ropes.
Church History 8.10.5Eusebius of Caesarea · ca. 300–325 · Phileas describes martyrs stretched on the rack, torn all over, hung by one hand, or tied to pillars with their feet off the ground.
Church History 8.10.6Eusebius of Caesarea · ca. 300–325 · The governor kept the martyrs under torture all day, ordering them dragged away when near death.
Church History 8.10.8Eusebius of Caesarea · ca. 300–325 · Some martyrs lay in the stocks with their legs stretched apart; others lay on the ground covered with wounds.
Church History 8.10.9Eusebius of Caesarea · ca. 300–325 · Some died under torture, some died later in prison, and the survivors grew bolder.
Church History 8.10.10Eusebius of Caesarea · ca. 300–325 · Offered freedom if they sacrificed or death if they refused, the martyrs gladly chose death, obeying the Scriptures that forbid worshiping other gods.
Church History 8.10.11Eusebius of Caesarea · ca. 300–325 · Phileas wrote this letter from prison to his church before his execution, urging them to hold fast.
Church History 8.10.12Eusebius of Caesarea · ca. 300–325 · Eusebius turns to martyrs who were attacked not by legal process but as in war.
Church History 8.11.1Eusebius of Caesarea · ca. 300–325 · In Phrygia soldiers burned a whole Christian town with its people because all of them, officials included, refused to worship idols.
Church History 8.11.2Eusebius of Caesarea · ca. 300–325 · Adauctus, a high Roman official of Italian family, was martyred while serving as imperial finance minister.
Church History 8.12.1Eusebius of Caesarea · ca. 300–325 · Eusebius lists tortures in Arabia, Cappadocia, Mesopotamia, and Alexandria: axes, broken legs, suffocation by smoke, and mutilation.
Church History 8.12.2Eusebius of Caesarea · ca. 300–325 · At Antioch Christians were roasted on gridirons; some put their hands in the fire rather than sacrifice, and some leapt to their deaths to escape capture.
Church History 8.12.3Eusebius of Caesarea · ca. 300–325 · A noble Christian woman of Antioch and her two virgin daughters, arrested and threatened with forced prostitution, resolved to escape by death rather than be defiled or deny God.
Church History 8.12.4Eusebius of Caesarea · ca. 300–325 · On the road the mother and daughters asked the guards for privacy and threw themselves into a river.
Church History 8.12.5Eusebius of Caesarea · ca. 300–325 · Two virgin sisters of Antioch, noble and devout, were thrown into the sea.
Church History 8.12.6Eusebius of Caesarea · ca. 300–325 · In Pontus martyrs had reeds driven under their nails and molten lead poured over them.
Church History 8.12.7Eusebius of Caesarea · ca. 300–325 · Judges competed to invent new and unspeakable tortures of the private parts.
Church History 8.12.10Eusebius of Caesarea · ca. 300–325 · The “humane” penalty was to put out an eye, cripple a foot, and send Christians to the copper mines.
Church History 8.12.11Eusebius of Caesarea · ca. 300–325 · The martyrs' courage amazed onlookers everywhere and showed the divine power of Christ; to name them all is impossible.
Church History 8.13.1Eusebius of Caesarea · ca. 300–325 · Among martyred bishops of the great cities, the first is Anthimus of Nicomedia, who was beheaded.
Church History 8.13.2Eusebius of Caesarea · ca. 300–325 · Lucian, presbyter of Antioch, made a defense before the emperor at Nicomedia and died a martyr.
Church History 8.13.3Eusebius of Caesarea · ca. 300–325 · The most famous martyrs of Phoenicia were Bishop Tyrannion of Tyre, the presbyter Zenobius of Sidon, and Bishop Silvanus of Emesa.
Church History 8.13.4Eusebius of Caesarea · ca. 300–325 · Silvanus was thrown to beasts at Emesa; at Antioch Tyrannion was drowned and the physician Zenobius died under torture.
Church History 8.13.5Eusebius of Caesarea · ca. 300–325 · In Palestine Bishop Silvanus of Gaza was beheaded with thirty-nine others at the Phaeno mines, and the Egyptian bishops Peleus and Nilus were burned.
Church History 8.13.6Eusebius of Caesarea · ca. 300–325 · Eusebius remembers his teacher Pamphilus, presbyter of Caesarea, whose deeds he recorded elsewhere.
Church History 8.13.7Eusebius of Caesarea · ca. 300–325 · Eusebius names Peter of Alexandria and other Egyptian martyrs, leaves the full record to eyewitnesses, and promises a separate work on the martyrs he saw himself.
Church History 8.14.13Eusebius of Caesarea · ca. 300–325 · Only the Christians resisted Maximin: the men endured every torture rather than trade God's worship for idols.
Church History 8.14.14Eusebius of Caesarea · ca. 300–325 · Christian women, strengthened by God's word, endured the same trials as men, and some chose death over rape.
Church History 8.17.8Eusebius of Caesarea · ca. 300–325 · When ordered back to the old religion, many Christians were endangered and suffered death.
Church History 9.1.10Eusebius of Caesarea · ca. 300–325 · Freed confessors returned home from the mines through the cities with great joy.
Church History 9.6.1Eusebius of Caesarea · ca. 300–325 · The commander killed himself, but persecution resumed; at Emesa the aged bishop Silvanus and two others were thrown to beasts.
Church History 9.6.2Eusebius of Caesarea · ca. 300–325 · Bishop Peter of Alexandria was suddenly seized and beheaded, with many other Egyptian bishops.
Church History 9.6.3Eusebius of Caesarea · ca. 300–325 · Lucian, a learned presbyter of Antioch, defended the faith at Nicomedia and was killed in prison.
Church History 10.1.5Eusebius of Caesarea · ca. 300–325 · The martyrs gained heaven; the living, amazed at God's generosity, confirm the truth of the prophecies.
Church History 10.4.19Eusebius of Caesarea · ca. 300–325 · Christ founded a new nation throughout the world and armed his soldiers with piety stronger than steel.
Church History 10.8.17Eusebius of Caesarea · ca. 300–325 · Governors punished bishops as criminals; some were hacked to pieces and thrown into the sea.
Martyrdom of Ignatius 1Anonymous · 4th–5th century (disputed) · The Martyrdom of Ignatius: his trial before Trajan at Antioch, his journey through Smyrna and Troas to Rome, and his death in the amphitheatre.
Martyrdom of Ignatius 6.4Anonymous · 4th–5th century (disputed) · Ignatius is thrown to the beasts on a festival day at the close of the games, and his wish, stated in his letter, not to leave remains that would burden the brothers is fulfilled.
Martyrdom of Ignatius 6.5Anonymous · 4th–5th century (disputed) · Only the harder bones of Ignatius remain; they are taken to Antioch and kept as a treasure of the church.
Martyrdom of Ignatius 7.1Anonymous · 4th–5th century (disputed) · The martyrdom is dated to 20 December, in the consulship of Sura and Senecio.
Martyrdom of Ignatius 7.2Anonymous · 4th–5th century (disputed) · The writers keep a night vigil and pray for assurance; in a short sleep they see Ignatius embracing them, praying for them, and standing beside the Lord.
Martyrdom of Ignatius 7.3Anonymous · 4th–5th century (disputed) · The writers praise God for the visions and send the day of the martyrdom so that the churches may gather on it each year in fellowship with Ignatius.
Poem 6 (To Flavius Felix on the Resurrection of the Dead), lines 174–199Anonymous · 4th-5th cent. (disputed) · The Lord sits enthroned among martyrs, prophets and priests, separates the just from the wicked, and sends the just to an eternal land of light.
Acts of Felix of Tibiuca 2Anonymous · 303 (15 June, per the Acts) · Bishop Felix refuses to surrender the Scriptures.
Acts of Felix of Tibiuca 5Anonymous · 303 (15 June, per the Acts) · Felix is taken to Italy; at Venusia the prefect sentences him to the sword.
Acts of Felix of Tibiuca 6Anonymous · 303 (15 June, per the Acts) · Felix gives thanks and is beheaded on 30 August.
Acts of Julius the Veteran 1Anonymous · ca. 304 (27 May) · Julius, a veteran of twenty-six years' service, refuses the governor Maximus's offers and pleas to sacrifice and is sentenced to death.
Acts of Julius the Veteran 2Anonymous · ca. 304 (27 May) · At the place of execution Julius greets the imprisoned soldier Hesychius, prays to Christ, and is beheaded at Durostorum on 27 May.
Prophetic Extracts 4.11Eusebius of Caesarea · before 325 (probably ca. 310–320) · Eusebius reads the altar to the Lord in Egypt and the man sent to save the Egyptians as Christ and the worship and martyrs of the Gentile churches, including in Egypt itself.
Prophetic Extracts 4.29Eusebius of Caesarea · before 325 (probably ca. 310–320) · Eusebius reads Isaiah's righteous one taken away, whose burial is in peace, as Christ's death and burial, with the righteous men as his apostles and martyrs.
Divine Institutes 3.26.6Lactantius · ca. 303–311 · They make the fearful brave in the face of torture.
Divine Institutes 3.27.12Lactantius · ca. 303–311 · Suffering for faith and God makes one truly happy.
Divine Institutes 4.21.5Lactantius · ca. 303–311 · After Nero killed Peter and Paul, Vespasian fulfilled their prophecy.
Divine Institutes 5.3.3Lactantius · ca. 303–311 · The apostles gained nothing and foretold their own and their followers' sufferings.
Divine Institutes 5.9.10Lactantius · ca. 303–311 · Persecutors torture before killing.
Divine Institutes 5.9.12Lactantius · ca. 303–311 · Faithful confessors are tortured and called desperate.
Divine Institutes 5.11.6Lactantius · ca. 303–311 · The persecutor destroys even the bodies and ashes of Christians.
Divine Institutes 5.11.10Lactantius · ca. 303–311 · Motives varied; one governor in Phrygia burned a whole congregation.
Divine Institutes 5.11.13Lactantius · ca. 303–311 · They avoid killing to boast and to deny martyrs glory.
Divine Institutes 5.11.16Lactantius · ca. 303–311 · They keep victims alive, not knowing torture adds to their glory.
Divine Institutes 5.13.2Lactantius · ca. 303–311 · The agreement of thousands shows the faith is not folly.
Divine Institutes 5.13.5Lactantius · ca. 303–311 · The faith's worldwide steadfastness shows it has a solid foundation.
Divine Institutes 5.13.11Lactantius · ca. 303–311 · The martyrs' endurance convinces onlookers that God is with them.
Divine Institutes 5.13.12Lactantius · ca. 303–311 · Even Christian children and women endure torture in silence.
Divine Institutes 5.13.14Lactantius · ca. 303–311 · Christians endure by choice, trusting God.
Divine Institutes 5.13.15Lactantius · ca. 303–311 · Philosophers praise such constancy only in words.
Divine Institutes 5.13.17Lactantius · ca. 303–311 · Horace's words fit Christian martyrs, who defend true freedom.
Divine Institutes 5.17.24Lactantius · ca. 303–311 · Dying for God is more glorious than dying for a friend.
Divine Institutes 5.18.12Lactantius · ca. 303–311 · Refusing a pinch of incense seems as foolish as sparing another at one's own cost.
Divine Institutes 5.19.22Lactantius · ca. 303–311 · Religion is defended by dying, not killing.
Divine Institutes 5.19.24Lactantius · ca. 303–311 · Faithfulness to death pleases God and strengthens religion.
Divine Institutes 5.19.25Lactantius · ca. 303–311 · Faithfulness to God, the Commander of all, is rewarded even after death.
Divine Institutes 5.22.19Lactantius · ca. 303–311 · Cruelty repels, and martyrs' courage attracts.
Divine Institutes 5.22.20Lactantius · ca. 303–311 · Onlookers want to know what good is worth dying for.
Divine Institutes 5.22.21Lactantius · ca. 303–311 · Martyrs' confession of the living God persuades bystanders.
Divine Institutes 6.12.23Lactantius · ca. 303–311 · Care for widows and orphans frees believers to face martyrdom.
Divine Institutes 6.17.5Lactantius · ca. 303–311 · Whoever fears God fears nothing else.
Divine Institutes 6.17.6Lactantius · ca. 303–311 · The martyrs' sufferings prove it.
Divine Institutes 6.17.7Lactantius · ca. 303–311 · Martyrs endured horrific tortures without a groan.
Divine Institutes 6.17.8Lactantius · ca. 303–311 · Patience conquered cruelty.
Divine Institutes 6.17.9Lactantius · ca. 303–311 · The fear of God removes all other fears.
Divine Institutes 6.17.24Lactantius · ca. 303–311 · Constancy means obeying God rather than men, not resisting injury.
Divine Institutes 6.17.25Lactantius · ca. 303–311 · Despising death means martyrdom, not suicide.
Divine Institutes 6.17.26Lactantius · ca. 303–311 · True constancy lets nothing turn us from God.
Divine Institutes 6.17.28Lactantius · ca. 303–311 · Seneca praises the man who asks how well, not what, he suffers.
Divine Institutes 7.10.8Lactantius · ca. 303–311 · Virtue's reward comes after death.
Divine Institutes 7.17.7Lactantius · ca. 303–311 · His followers receive his mark; refusers flee or die.
Divine Institutes 7.27.3Lactantius · ca. 303–311 · The wise must be ready to suffer even death.
Martyrdom of Dasius 4Anonymous · 303–304 · Dasius resolves to die for Christ rather than for Cronos.
Martyrdom of Dasius 5Anonymous · 303–304 · Dasius refuses and is imprisoned and brought before the legate Bassus.
Martyrdom of Dasius 6Anonymous · 303–304 · Dasius gives his name as “Christian.”
Martyrdom of Dasius 8Anonymous · 303–304 · Dasius confesses the Trinity and refuses the imperial images.
Martyrdom of Dasius 9Anonymous · 303–304 · Dasius will keep the faith despite threats.
Martyrdom of Dasius 10Anonymous · 303–304 · Dasius refuses a delay.
11Anonymous · 303–304 · Condemned, Dasius scatters the incense and overturns the idols.
12Anonymous · 303–304 · Dasius is beheaded at Durostorum on 20 November.
Appendix of Ten Documents on the Donatist Controversy 7Anonymous · documents of 303–330 · Constantine tells the vicar Celsus to leave the Donatist agitators alone for now, but to announce that he will come to Africa, judge the case, and punish those who disturb true worship.
Appendix of Ten Documents on the Donatist Controversy 9Anonymous · documents of 303–330 · Constantine, abandoning coercion, urges the African Catholics to bear Donatist injuries patiently, leave vengeance to God, and count their sufferings as martyrdom.
Acts of the Abitinian Martyrs 1Anonymous · 304 (12 February) · The narrator introduces the persecution of Diocletian, which demanded the surrender of the Scriptures, and says the martyrs sealed with their blood the exclusion of the traitors from the church.
Acts of the Abitinian Martyrs 4Anonymous · 304 (12 February) · The prisoners are taken singing to Carthage before the proconsul Anulinus, and the author says he will tell their contests chiefly in their own words.
Acts of the Abitinian Martyrs 5Anonymous · 304 (12 February) · Before the proconsul Dativus confesses that he was at the assembly; as he is about to be tortured Thelica throws himself forward, declares that they all held the assembly, and is tortured, praying with thanksgiving.
Acts of the Abitinian Martyrs 6Anonymous · 304 (12 February) · Asked who led the assembly, Thelica names Saturninus the presbyter and all of them; under torture he prays for his enemies and confesses that he cares only for the law of God.
Acts of the Abitinian Martyrs 7Anonymous · 304 (12 February) · Dativus confesses; Fortunatianus, an advocate, accuses him of having led his sister Victoria astray, but Victoria declares she came of her own will; Dativus is torn with hooks and prays not to be put to shame.
Acts of the Abitinian Martyrs 8Anonymous · 304 (12 February) · The torture stops over the false charge about Victoria, but when Dativus confesses that he joined the Lord's service, he is tortured again, still praying not to be put to shame.
Acts of the Abitinian Martyrs 9Anonymous · 304 (12 February) · Saturninus the presbyter is brought forward and declares that the Lord's service cannot be left off; Dativus, still on the rack, prays and confesses he is a Christian, and is sent to prison.
Acts of the Abitinian Martyrs 10Anonymous · 304 (12 February) · Saturninus admits he was present; the reader Emeritus claims the assemblies were in his house; Saturninus, tortured savagely, answers that the law of God commands the Lord's service.
Acts of the Abitinian Martyrs 11Anonymous · 304 (12 February) · Emeritus confesses that the Lord's service was held in his house, saying that they cannot be without it, and that he has the Scriptures in his heart.
Acts of the Abitinian Martyrs 12Anonymous · 304 (12 February) · Felix confesses that the Christians always met at the Lord's service to read the Scriptures; the narrator insists that the Christian and the Lord's service cannot be separated; two martyrs named Felix die of beatings.
Acts of the Abitinian Martyrs 13Anonymous · 304 (12 February) · Ampelius, Rogatianus, Quintus, Maximianus, and Felix the younger each confess the assembly and the Lord's service and are sent to prison.
Acts of the Abitinian Martyrs 14Anonymous · 304 (12 February) · Saturninus the younger confesses that he celebrated the Lord's service because Christ is Savior, is tortured on his father's rack with his father's blood still on the hooks, and is sent to prison to join him.
Acts of the Abitinian Martyrs 15Anonymous · 304 (12 February) · As night falls the torturers tire; the proconsul offers pardon to any who will recant, but all the confessors answer together, “We are Christians,” and are sent to prison.
Acts of the Abitinian Martyrs 16Anonymous · 304 (12 February) · Victoria, who had escaped a forced marriage to dedicate herself to virginity, refuses her brother's attempt to save her and confesses that she took part in the assembly.
Acts of the Abitinian Martyrs 17Anonymous · 304 (12 February) · The small boy Hilarianus confesses that he held the assembly with his father and brothers, laughs off the proconsul's threats, and gives thanks as he is sent to prison; the contest ends in the martyrs' victory.
Acts of Crispina 1Anonymous · 304 (5 December) · Crispina of Thagara, brought before the proconsul Anulinus at Theveste, refuses again and again to sacrifice to the gods, confessing the one God and Christ, and is threatened with shaving and death.
Acts of Crispina 2Anonymous · 304 (5 December) · Anulinus sentences Crispina to death by the sword, and she gives thanks to Christ for her deliverance.
Acts of Euplus of Catania (Latin) 1Anonymous · 304 (12 August) · The deacon Euplius gives himself up at Catana with the Gospels and reads from them.
Acts of Euplus of Catania (Latin) 2Anonymous · 304 (12 August) · Under torture Euplius confesses the Trinity and refuses to surrender the Scriptures.
Acts of Euplus of Catania (Latin) 3Anonymous · 304 (12 August) · Euplius is beheaded with the Gospel hung round his neck.
2Anonymous · 304 (1 April) · The women are arrested; their names (snow, peace, love) are explained from Scripture.
3Anonymous · 304 (1 April) · The first hearing: seven Christians refuse sacrificial meat; Eutychia, pregnant, is remanded.
4Anonymous · 304 (1 April) · Agape and Chione are sentenced to be burned; the others are imprisoned.
5Anonymous · 304 (1 April) · Irene, who hid the Scriptures, is questioned and condemned to a brothel.
6Anonymous · 304 (1 April) · Irene is kept pure in the brothel and then sentenced to be burned.
7Anonymous · 304 (1 April) · Irene is burned on 1 April 304.
Passion of Irenaeus of Sirmium 2Anonymous · 304 (6 April) · Irenaeus refuses to sacrifice and is tortured.
Passion of Irenaeus of Sirmium 3Anonymous · 304 (6 April) · His family begs him to yield; he refuses and is imprisoned.
Passion of Irenaeus of Sirmium 4Anonymous · 304 (6 April) · At a night hearing Irenaeus disowns all ties for Christ and is condemned to the river.
5Anonymous · 304 (6 April) · Irenaeus prays on the bridge, is beheaded, and is thrown into the Sava.
6Anonymous · 304 (6 April) · Date of the martyrdom (6 April).
Acts of Phileas and Philoromus 1.1Anonymous · ca. 306-311 · Before the governor Culcianus, Phileas refuses to sacrifice, citing Scripture.
Acts of Phileas and Philoromus 1.2Anonymous · ca. 306-311
Acts of Phileas and Philoromus 1.3Anonymous · ca. 306-311
Acts of Phileas and Philoromus 1.4Anonymous · ca. 306-311
Acts of Phileas and Philoromus 1.5Anonymous · ca. 306-311
Acts of Phileas and Philoromus 1.6Anonymous · ca. 306-311
Acts of Phileas and Philoromus 1.7Anonymous · ca. 306-311
Acts of Phileas and Philoromus 1.8Anonymous · ca. 306-311
Acts of Phileas and Philoromus 1.9Anonymous · ca. 306-311
Acts of Phileas and Philoromus 1.10Anonymous · ca. 306-311
Acts of Phileas and Philoromus 2.1Anonymous · ca. 306-311
Acts of Phileas and Philoromus 2.2Anonymous · ca. 306-311
Acts of Phileas and Philoromus 2.3Anonymous · ca. 306-311
Acts of Phileas and Philoromus 2.4Anonymous · ca. 306-311
Acts of Phileas and Philoromus 2.5Anonymous · ca. 306-311
Acts of Phileas and Philoromus 2.6Anonymous · ca. 306-311
Acts of Phileas and Philoromus 2.7Anonymous · ca. 306-311
Acts of Phileas and Philoromus 2.8Anonymous · ca. 306-311
Acts of Phileas and Philoromus 2.9Anonymous · ca. 306-311
Acts of Phileas and Philoromus 2.10Anonymous · ca. 306-311
Acts of Phileas and Philoromus 2.11Anonymous · ca. 306-311
Acts of Phileas and Philoromus 3.1Anonymous · ca. 306-311
Acts of Phileas and Philoromus 3.2Anonymous · ca. 306-311
Acts of Phileas and Philoromus 3.3Anonymous · ca. 306-311
Acts of Phileas and Philoromus 3.4Anonymous · ca. 306-311
Acts of Phileas and Philoromus 3.5Anonymous · ca. 306-311
Canonical Epistle, canon 9Peter of Alexandria · AD 306 · Those who rushed forward to martyrdom of their own accord are to be in communion, but the canon warns against provoking persecution, citing Christ's withdrawals and the apostles who fled.
Canonical Epistle, canon 11Peter of Alexandria · AD 306 · The first to rush forward to martyrdom are praised; and the requests of the faithful to pray for those who lapsed after torture, and for their reconciliation, are to be granted.
Apology for Origen 7.1Pamphilus of Caesarea · ca. 308–310 (Rufinus's Latin about 397) · Pamphilus answers the charge that Origen denied the resurrection with passages from his books On the Resurrection and his commentaries: the same body will rise, transformed, and Christ carried his flesh into heaven.
Apology for Origen 8.1Pamphilus of Caesarea · ca. 308–310 (Rufinus's Latin about 397) · Pamphilus answers the charge that Origen denied the punishment of sinners with his teaching on the fire of judgment as a remedy and on the pains of the risen body, and begins his defence of Origen's views on the soul.
Martyrs of Palestine (shorter recension) 1.1Eusebius of Caesarea · ca. 311–314 · Procopius, the first Palestinian martyr, refused to sacrifice to the gods or the four emperors and was beheaded.
Martyrs of Palestine (shorter recension) 1.2Eusebius of Caesarea · ca. 311–314 · The date of Procopius's martyrdom: 7 June, a Wednesday.
Martyrs of Palestine (shorter recension) 1.5Eusebius of Caesarea · ca. 311–314 · Of the many tortured, only Alpheus and Zacchaeus were martyred, beheaded on 17 November for confessing one God and Christ as king.
Martyrs of Palestine (shorter recension) 2.2Eusebius of Caesarea · ca. 311–314 · Sentenced to burning, Romanus joyfully went to the stake and called for the fire.
Martyrs of Palestine (shorter recension) 2.3Eusebius of Caesarea · ca. 311–314 · Instead of burning, Romanus had his tongue cut out, which he offered willingly.
Martyrs of Palestine (shorter recension) 2.4Eusebius of Caesarea · ca. 311–314 · Kept in prison, Romanus was strangled in the stocks at Diocletian's twentieth anniversary amnesty.
Martyrs of Palestine (shorter recension) 2.5Eusebius of Caesarea · ca. 311–314 · Romanus belongs among the Palestinian martyrs; in the first year only church leaders were targeted.
Martyrs of Palestine (shorter recension) 3.1Eusebius of Caesarea · ca. 311–314 · In the second year a general order to sacrifice was issued; Timothy was burned at Gaza, and Agapius and Thecla were condemned to the beasts.
Martyrs of Palestine (shorter recension) 3.3Eusebius of Caesarea · ca. 311–314 · Six young men bound their own hands and presented themselves to Urbanus as Christians.
Martyrs of Palestine (shorter recension) 3.4Eusebius of Caesarea · ca. 311–314 · With two companions, Agapius and Dionysius, the eight were beheaded at Caesarea on 24 March.
Martyrs of Palestine (shorter recension) 4.2Eusebius of Caesarea · ca. 311–314 · Eusebius introduces the martyr Apphianus, an example to all Caesarea.
Martyrs of Palestine (shorter recension) 4.3Eusebius of Caesarea · ca. 311–314 · Apphianus, not yet twenty and wealthy, studied at Berytus yet lived chastely and piously.
Martyrs of Palestine (shorter recension) 4.5Eusebius of Caesarea · ca. 311–314 · Apphianus left his non-Christian family at Pagae in Lycia and, trusting God, went to Caesarea.
Martyrs of Palestine (shorter recension) 4.7Eusebius of Caesarea · ca. 311–314 · His deed showed superhuman courage and zeal.
Martyrs of Palestine (shorter recension) 4.8Eusebius of Caesarea · ca. 311–314 · During Maximin's general order to sacrifice, Apphianus seized the governor's hand at a libation and urged him to abandon idols.
Martyrs of Palestine (shorter recension) 4.9Eusebius of Caesarea · ca. 311–314 · His act showed that true Christians not only withstand threats but boldly call their persecutors to the true God.
Martyrs of Palestine (shorter recension) 4.10Eusebius of Caesarea · ca. 311–314 · Apphianus was beaten by the governor's men and imprisoned.
Martyrs of Palestine (shorter recension) 4.11Eusebius of Caesarea · ca. 311–314 · Tortured to force him to sacrifice, he was scraped to the bone and beaten beyond recognition.
Martyrs of Palestine (shorter recension) 4.12Eusebius of Caesarea · ca. 311–314 · His feet were wrapped in oiled linen and burned.
Martyrs of Palestine (shorter recension) 4.13Eusebius of Caesarea · ca. 311–314 · Still unyielding, he was thrown into the sea on the third day.
Martyrs of Palestine (shorter recension) 4.15Eusebius of Caesarea · ca. 311–314 · An earthquake shook Caesarea and the sea cast Apphianus's body before the city gates, on Friday 2 April.
Martyrs of Palestine (shorter recension) 5.1Eusebius of Caesarea · ca. 311–314 · Ulpian of Tyre was sewn in an ox-hide with a dog and an asp and drowned.
Martyrs of Palestine (shorter recension) 5.2Eusebius of Caesarea · ca. 311–314 · Aedesius, Apphianus's brother, a learned philosopher, endured many confessions and was sent to the mines.
Martyrs of Palestine (shorter recension) 5.3Eusebius of Caesarea · ca. 311–314 · At Alexandria Aedesius publicly shamed a judge who handed Christian virgins to brothels, and was tortured and drowned.
Martyrs of Palestine (shorter recension) 6.3Eusebius of Caesarea · ca. 311–314 · Agapius, often spared before, was brought before the emperor himself, fulfilling Christ's word that his disciples would stand before kings.
Martyrs of Palestine (shorter recension) 6.6Eusebius of Caesarea · ca. 311–314 · Offered freedom if he denied his faith, Agapius declared that he suffered for God and would bear anything gladly.
Martyrs of Palestine (shorter recension) 6.7Eusebius of Caesarea · ca. 311–314 · Agapius ran to the bear, survived its mauling a day, and was drowned.
Martyrs of Palestine (shorter recension) 7.1Eusebius of Caesarea · ca. 311–314 · On Easter Sunday Theodosia, a young virgin of Tyre, greeted Christian prisoners and asked their prayers.
Martyrs of Palestine (shorter recension) 7.2Eusebius of Caesarea · ca. 311–314 · Theodosia was tortured and drowned; the prisoners were sent to the copper mines of Phaeno.
Martyrs of Palestine (shorter recension) 7.3Eusebius of Caesarea · ca. 311–314 · Silvanus, then a presbyter, later bishop and martyr, and his companions were lamed and sent to the copper mines.
Martyrs of Palestine (shorter recension) 7.4Eusebius of Caesarea · ca. 311–314 · The governor burned Domninus, condemned others to boxing, the beasts, castration and the mines, and imprisoned Pamphilus, Eusebius's dearest friend.
Martyrs of Palestine (shorter recension) 7.5Eusebius of Caesarea · ca. 311–314 · Urbanus tested Pamphilus's learning, then tried to force him to sacrifice, and finally had him tortured.
Martyrs of Palestine (shorter recension) 7.6Eusebius of Caesarea · ca. 311–314 · After scraping his sides, Urbanus put Pamphilus in prison with the confessors.
Martyrs of Palestine (shorter recension) 8.5Eusebius of Caesarea · ca. 311–314 · A woman of Gaza, threatened with prostitution, denounced the emperor and was scourged and racked.
Martyrs of Palestine (shorter recension) 8.6Eusebius of Caesarea · ca. 311–314 · Another virgin cried out from the crowd against the torture of her sister in faith and was arrested.
Martyrs of Palestine (shorter recension) 8.7Eusebius of Caesarea · ca. 311–314 · Dragged to the altar, she kicked it over.
Martyrs of Palestine (shorter recension) 8.8Eusebius of Caesarea · ca. 311–314 · Both women were burned; the second was Valentina of Caesarea.
Martyrs of Palestine (shorter recension) 8.9Eusebius of Caesarea · ca. 311–314 · Paul, condemned with them, asked the executioner for a little time.
Martyrs of Palestine (shorter recension) 8.10Eusebius of Caesarea · ca. 311–314 · Paul prayed for the Christians, the Jews, the Samaritans, the pagans, and the bystanders.
Martyrs of Palestine (shorter recension) 8.11Eusebius of Caesarea · ca. 311–314 · He prayed also for his judge, the rulers, and his executioner, that their sin not be counted against them.
Martyrs of Palestine (shorter recension) 8.12Eusebius of Caesarea · ca. 311–314 · Paul was beheaded on 25 July.
Martyrs of Palestine (shorter recension) 9.3Eusebius of Caesarea · ca. 311–314 · Even pagans thought the measures excessive, while Christ's power gave his martyrs courage to defy them unbidden.
Martyrs of Palestine (shorter recension) 9.4Eusebius of Caesarea · ca. 311–314 · Three Christians interrupted the governor's sacrifice, urging him to abandon idols.
Martyrs of Palestine (shorter recension) 9.5Eusebius of Caesarea · ca. 311–314 · Firmilian had Antoninus, Zebinas and Germanus beheaded on 13 November.
Martyrs of Palestine (shorter recension) 9.6Eusebius of Caesarea · ca. 311–314 · On the same day Ennathas of Scythopolis, who had been dragged to court, was martyred with them.
Martyrs of Palestine (shorter recension) 9.7Eusebius of Caesarea · ca. 311–314 · The tribune Maxys, without authority, stripped Ennathas and had her whipped through the markets of Caesarea.
Martyrs of Palestine (shorter recension) 9.8Eusebius of Caesarea · ca. 311–314 · Ennathas was burned alive, and the judge denied burial to the martyrs' bodies.
Martyrs of Palestine (shorter recension) 10.1Eusebius of Caesarea · ca. 311–314 · Egyptian Christians on their way to help the Cilician confessors were arrested; some were maimed, and Ares, Promus and Elias were martyred at Ascalon.
Martyrs of Palestine (shorter recension) 10.2Eusebius of Caesarea · ca. 311–314 · Peter Apselamus, an ascetic, refused pleas to spare his youth and was burned on 11 January.
Martyrs of Palestine (shorter recension) 10.3Eusebius of Caesarea · ca. 311–314 · Asclepius, a Marcionite bishop, was burned on the same pyre.
Martyrs of Palestine (shorter recension) 11.1Eusebius of Caesarea · ca. 311–314 · Eusebius introduces the martyrdom of Pamphilus and his eleven companions, twelve like the apostles.
Martyrs of Palestine (shorter recension) 11.2Eusebius of Caesarea · ca. 311–314 · Pamphilus, presbyter of Caesarea, excelled in renunciation, charity, and above all devotion to the Scriptures.
Martyrs of Palestine (shorter recension) 11.4Eusebius of Caesarea · ca. 311–314 · Valens, an aged deacon of Jerusalem (Aelia), knew the Scriptures by heart.
Martyrs of Palestine (shorter recension) 11.5Eusebius of Caesarea · ca. 311–314 · Paul of Jamnia was the third; after two years' imprisonment the arrival of Egyptian brothers led to their martyrdom.
Martyrs of Palestine (shorter recension) 11.6Eusebius of Caesarea · ca. 311–314 · Five Egyptians returning from Cilicia confessed at the gates of Caesarea and were arrested.
Martyrs of Palestine (shorter recension) 11.7Eusebius of Caesarea · ca. 311–314 · Imprisoned, the Egyptians were brought before the judge with Pamphilus's group on 16 February.
Martyrs of Palestine (shorter recension) 11.8Eusebius of Caesarea · ca. 311–314 · The Egyptians' spokesman gave a prophet's name, as they had all taken biblical names; Firmilian then asked his homeland.
Martyrs of Palestine (shorter recension) 11.9Eusebius of Caesarea · ca. 311–314 · He named Jerusalem as his homeland, meaning the heavenly Jerusalem of Paul.
Martyrs of Palestine (shorter recension) 11.10Eusebius of Caesarea · ca. 311–314 · The judge, thinking of an earthly city, tortured him, but he insisted he had told the truth.
Martyrs of Palestine (shorter recension) 11.12Eusebius of Caesarea · ca. 311–314 · The martyr seemed not to feel pain, while the judge feared a Christian city hostile to Rome.
Martyrs of Palestine (shorter recension) 11.13Eusebius of Caesarea · ca. 311–314 · Finding him unshaken, the judge sentenced him and the other Egyptians to death.
Martyrs of Palestine (shorter recension) 11.14Eusebius of Caesarea · ca. 311–314 · Firmilian asked Pamphilus's group once more to obey, and on their confession condemned them likewise.
Martyrs of Palestine (shorter recension) 11.15Eusebius of Caesarea · ca. 311–314 · Porphyry, a young servant of Pamphilus, cried out asking for the martyrs' burial.
Martyrs of Palestine (shorter recension) 11.16Eusebius of Caesarea · ca. 311–314 · The judge, learning the youth was a Christian, ordered him tortured with full force.
Martyrs of Palestine (shorter recension) 11.17Eusebius of Caesarea · ca. 311–314 · Porphyry, refusing to sacrifice, was torn to the bone until he seemed lifeless.
Martyrs of Palestine (shorter recension) 11.18Eusebius of Caesarea · ca. 311–314 · Porphyry was condemned to a slow fire and died before his master Pamphilus.
Martyrs of Palestine (shorter recension) 11.19Eusebius of Caesarea · ca. 311–314 · Porphyry went joyfully to the pyre and died in silence after calling on Jesus the Son of God.
Martyrs of Palestine (shorter recension) 11.20Eusebius of Caesarea · ca. 311–314 · Seleucus, a former soldier, reported Porphyry's death to Pamphilus, kissed a martyr, and was at once beheaded.
Martyrs of Palestine (shorter recension) 11.22Eusebius of Caesarea · ca. 311–314 · After leaving the army Seleucus lived as an ascetic caring for orphans, widows, the poor and sick.
Martyrs of Palestine (shorter recension) 11.23Eusebius of Caesarea · ca. 311–314 · Seleucus was the tenth martyr of that day, which opened the kingdom to many with Pamphilus.
Martyrs of Palestine (shorter recension) 11.24Eusebius of Caesarea · ca. 311–314 · Theodulus, an aged member of Firmilian's household, did as Seleucus and was crucified.
Martyrs of Palestine (shorter recension) 11.25Eusebius of Caesarea · ca. 311–314 · Julian, arriving from a journey, embraced and kissed the martyrs' bodies, completing the twelve.
Martyrs of Palestine (shorter recension) 11.26Eusebius of Caesarea · ca. 311–314 · Julian was burned with a slow fire, thanking God for the honour.
Martyrs of Palestine (shorter recension) 11.27Eusebius of Caesarea · ca. 311–314 · Julian, a devout Cappadocian, completed the company of Pamphilus's fellow martyrs.
Martyrs of Palestine (shorter recension) 11.28Eusebius of Caesarea · ca. 311–314 · The bodies, exposed four days, were untouched by any animal and were then buried.
Martyrs of Palestine (shorter recension) 11.29Eusebius of Caesarea · ca. 311–314 · Adrian and Eubulus, coming from Manganaea, confessed at the gate and were condemned to the beasts.
Martyrs of Palestine (shorter recension) 11.30Eusebius of Caesarea · ca. 311–314 · Adrian died on 5 March and Eubulus on 7 March, the last martyr of Caesarea.
Martyrs of Palestine (shorter recension) 13.3Eusebius of Caesarea · ca. 311–314 · Four leaders, the Egyptian bishops Peleus and Nilus, a presbyter, and Patermuthius, refused to deny the faith and were burned.
Martyrs of Palestine (shorter recension) 13.5Eusebius of Caesarea · ca. 311–314 · Silvanus, a confessor from the beginning, was kept to be the final seal of the Palestinian martyrdoms.
Martyrs of Palestine (shorter recension) 13.9Eusebius of Caesarea · ca. 311–314 · The confessors lived in fasting and prayer, and the devil, unable to bear them, sought their death.
Martyrs of Palestine (shorter recension) 13.10Eusebius of Caesarea · ca. 311–314 · God allowed it, and thirty-nine confessors were beheaded in one day at Maximin's order.
Martyrs of Palestine (shorter recension) 13.11Eusebius of Caesarea · ca. 311–314 · Eusebius sums up eight years of persecution in Palestine and its countless martyrs from Libya to Illyricum.
Apology before the judgeLucian of Antioch · ca. 312 (reported by Rufinus ca. 400) · Lucian, on trial, defends the Christian faith in one God revealed through Christ, appeals to the witnesses of Christ's death and resurrection, and challenges his judges to believe.
Preparation for the Gospel 1.4.14Eusebius of Caesarea · ca. 313–324 · Christian martyrs, even women and children, prove the soul's immortality by deeds and surpass the philosophers' talk about death.
Preparation for the Gospel 4.10.6Eusebius of Caesarea · ca. 313–324 · Christians worship the one God with pure minds, bodies, and doctrines, not with blood, and keep their faith even to death.
Preparation for the Gospel 6.6.63Eusebius of Caesarea · ca. 313–324 · The Christian martyrs, Greeks and barbarians alike, show the power of free choice.
Preparation for the Gospel 6.6.64Eusebius of Caesarea · ca. 313–324 · The stars never produced such martyrs before Christ's teaching.
Preparation for the Gospel 6.6.69Eusebius of Caesarea · ca. 313–324 · Fate cannot have forced people to deny fate and to suffer for Christ's teaching.
Preparation for the Gospel 6.6.71Eusebius of Caesarea · ca. 313–324 · People of every age, sex, nation, and class cannot all have been fated to embrace the faith.
Preparation for the Gospel 8.8.50Eusebius of Caesarea · ca. 313–324 · The reward of the law-keeper is resurrection to a better life.
Preparation for the Gospel 8.8.51Eusebius of Caesarea · ca. 313–324 · Josephus: Jews have died rather than break the law; others would think such a people fictional.
Preparation for the Gospel 9.3.19Eusebius of Caesarea · ca. 313–324 · Under torture they would neither blaspheme Moses nor eat forbidden food.
Preparation for the Gospel 9.3.20Eusebius of Caesarea · ca. 313–324 · In the Roman war the Essenes died cheerfully, believing in the immortality of the soul.
Preparation for the Gospel 12.10.4Eusebius of Caesarea · ca. 313–324 · The just man will be scourged, bound, blinded, and impaled.
Preparation for the Gospel 12.10.5Eusebius of Caesarea · ca. 313–324 · The Hebrew righteous suffered all this in fact, as Hebrews 11 records.
Preparation for the Gospel 12.10.7Eusebius of Caesarea · ca. 313–324 · Christian martyrs fulfilled Plato’s description of the suffering just man.
Preparation for the Gospel 13.6.12Eusebius of Caesarea · ca. 313–324 · Christians in persecution, like the Hebrew martyrs, heed the Word of God, not the many.
Preparation for the Gospel 13.10.13Eusebius of Caesarea · ca. 313–324 · Scripture too teaches obedience to God over men and the blessed life of the righteous after death.
Preparation for the Gospel 13.11.2Eusebius of Caesarea · ca. 313–324 · Eusebius applies Plato’s honors for the noble dead to Christian veneration of the martyrs’ tombs.
Epitome of the Divine Institutes 29.9Lactantius · ca. 314–320 · He will accept torture and death rather than deny God, and so lives poor and despised.
Epitome of the Divine Institutes 47.5Lactantius · ca. 314–320 · They torture Christians because the truth exposes their evil lives.
Epitome of the Divine Institutes 48.4Lactantius · ca. 314–320 · Christians do not resist but patiently endure, trusting God to avenge them.
Epitome of the Divine Institutes 48.11Lactantius · ca. 314–320 · Better to die in the good than live in evil.
Epitome of the Divine Institutes 49.5Lactantius · ca. 314–320 · Knowing that martyrdom is a Christian victory, persecutors try to break rather than kill.
Epitome of the Divine Institutes 49.6Lactantius · ca. 314–320 · They prolong tortures to break Christians while calling themselves pious.
Epitome of the Divine Institutes 52.8Lactantius · ca. 314–320 · Let us keep justice even if it looks foolish, and stay faithful under torture.
Epitome of the Divine Institutes 52.9Lactantius · ca. 314–320 · Idolaters face eternal punishment; those who suffer for God gain eternal life.
Epitome of the Divine Institutes 61.2Lactantius · ca. 314–320 · If dying for others is glorious, dying for God is far more so.
Epitome of the Divine Institutes 61.3Lactantius · ca. 314–320 · Under compulsion to apostatize, keep the faith with God's inward help.
Epitome of the Divine Institutes 61.4Lactantius · ca. 314–320 · Thinking of immortal life, we can bear any torture.
Epitome of the Divine Institutes 61.5Lactantius · ca. 314–320 · Let us meet death gladly, knowing the glory to come.
Epitome of the Divine Institutes 61.6Lactantius · ca. 314–320 · Faithfulness is rewarded even in peacetime and must be kept in marriage too.
Epitome of the Divine Institutes 65.3Lactantius · ca. 314–320 · Virtue that accepts suffering and death makes sense only if the soul is immortal.
Epitome of the Divine Institutes 68.4Lactantius · ca. 314–320 · Each must train for justice and self-control to stand firm in persecution.
Epitome of the Divine Institutes 68.5Lactantius · ca. 314–320 · Know the one God, shun pleasures, do good, and gain the crown of faith or immortality.
On the Deaths of the Persecutors 2.6Lactantius · ca. 314–315 · Nero, the first persecutor, crucified Peter and killed Paul, but did not escape punishment.
On the Deaths of the Persecutors 11.3Lactantius · ca. 314–315 · Diocletian long argued against a general persecution, but could not dissuade Galerius.
On the Deaths of the Persecutors 13.2Lactantius · ca. 314–315 · A Christian tore down the edict, mocking it.
On the Deaths of the Persecutors 13.3Lactantius · ca. 314–315 · He was tortured and burned to death, enduring it with patience.
On the Deaths of the Persecutors 15.3Lactantius · ca. 314–315 · Christians were burned in groups and palace servants drowned with millstones.
On the Deaths of the Persecutors 16.4Lactantius · ca. 314–315 · Donatus stood firm before three successive persecuting officials.
On the Deaths of the Persecutors 16.5Lactantius · ca. 314–315 · Tortured nine times, Donatus nine times confessed and overcame the devil.
On the Deaths of the Persecutors 16.6Lactantius · ca. 314–315 · God delighted to see Donatus triumph over the persecutors.
On the Deaths of the Persecutors 16.7Lactantius · ca. 314–315 · The true triumph is when tyrants are overcome by a believer's steadfast faith.
On the Deaths of the Persecutors 16.8Lactantius · ca. 314–315 · No torture could take away Donatus's faith.
On the Deaths of the Persecutors 16.9Lactantius · ca. 314–315 · A true disciple and soldier of Christ cannot be overcome by any enemy or pain.
On the Deaths of the Persecutors 16.10Lactantius · ca. 314–315 · After nine defeats the devil gave up attacking Donatus.
On the Deaths of the Persecutors 16.11Lactantius · ca. 314–315 · Donatus's martyr's crown, though not yet received, is kept for him in God's kingdom.
On the Deaths of the Persecutors 21.7Lactantius · ca. 314–315 · Death by slow fire had first been used against Christians.
On the Deaths of the Persecutors 21.8Lactantius · ca. 314–315 · The torture began with slowly burning the feet.
On the Deaths of the Persecutors 21.9Lactantius · ca. 314–315 · Every limb was burned while the victim was kept alive with water.
On the Deaths of the Persecutors 21.10Lactantius · ca. 314–315 · When death finally came, the bodies were burned on a pyre.
On the Deaths of the Persecutors 21.11Lactantius · ca. 314–315 · The ashes were scattered in rivers and the sea.
On the Deaths of the Persecutors 35.2Lactantius · ca. 314–315 · Donatus was released after six years in prison.
On the Deaths of the Persecutors 36.7Lactantius · ca. 314–315 · Confessors were blinded and mutilated.
Demonstration of the Gospel 3.4.39Eusebius of Caesarea · ca. 314–324 · Wicked men could not agree unanimously unto death for a discredited, crucified teacher.
Demonstration of the Gospel 3.4.40Eusebius of Caesarea · ca. 314–324 · The disciples fled at his arrest but after his death chose to die rather than deny him.
Demonstration of the Gospel 3.4.41Eusebius of Caesarea · ca. 314–324 · Why would they die for a teacher who had given them nothing good?
Demonstration of the Gospel 3.4.42Eusebius of Caesarea · ca. 314–324 · Wicked men would never choose to die for another, least of all for a known impostor.
Demonstration of the Gospel 3.4.43Eusebius of Caesarea · ca. 314–324 · Base men would not endure every torture for a deceiver’s sake.
Demonstration of the Gospel 3.5.56Eusebius of Caesarea · ca. 314–324 · The mock speech ironically promises only tortures and death as reward.
Demonstration of the Gospel 3.5.60Eusebius of Caesarea · ca. 314–324 · It is implausible that simple men would invent a story and die for it, knowing the danger.
Demonstration of the Gospel 3.5.62Eusebius of Caesarea · ca. 314–324 · Peter defied the authorities; Stephen was stoned and persecution followed.
Demonstration of the Gospel 3.5.63Eusebius of Caesarea · ca. 314–324 · Herod killed James and imprisoned Peter, yet the disciples kept preaching.
Demonstration of the Gospel 3.5.64Eusebius of Caesarea · ca. 314–324 · James the Just was stoned for confessing Christ as Son of God.
Demonstration of the Gospel 3.5.65Eusebius of Caesarea · ca. 314–324 · Peter, Paul, and John suffered, yet the others only grew bolder.
Demonstration of the Gospel 3.5.79Eusebius of Caesarea · ca. 314–324 · Christians are punished for the name alone, while those who deny it go free.
Demonstration of the Gospel 3.6.30Eusebius of Caesarea · ca. 314–324 · No other teacher's eyewitnesses sealed their testimony with torture and death as Jesus' disciples did.
Demonstration of the Gospel 3.6.34Eusebius of Caesarea · ca. 314–324 · Sorcery needs sacrifices to demons, but Christians would rather die than sacrifice to demons.
Demonstration of the Gospel 3.7.36Eusebius of Caesarea · ca. 314–324 · God sometimes allowed rulers to persecute, to display the martyrs and to show that the church's growth was God's doing.
Demonstration of the Gospel 3.7.37Eusebius of Caesarea · ca. 314–324 · In persecutions the martyrs became famous and the persecutors suffered divine punishment and confessed their guilt.
Demonstration of the Gospel 9.2.4Eusebius of Caesarea · ca. 314–324 · The visible conversion of Egyptians, even to martyrdom, proves that the Lord has come to Egypt.
Demonstration of the Gospel 9.13.5Eusebius of Caesarea · ca. 314–324 · The witnesses’ endurance of torture and death proves their testimony true.
Demonstration of the Gospel 10.1.10Eusebius of Caesarea · ca. 314–324 · Psalm 79 was fulfilled under Antiochus Epiphanes, who defiled the temple and killed Jews faithful to their law.
Demonstration of the Gospel 10.1.12Eusebius of Caesarea · ca. 314–324 · 1 Maccabees 7:15–17 cites Asaph’s Psalm as fulfilled when sixty were killed in one day.
Demonstration of the Gospel 10.2.14Eusebius of Caesarea · ca. 314–324 · Such spirits of fear assail martyrs, and still more Christ, who died for all.
Oration to the Assembly of the Saints 12.3Constantine the Great · ca. 325 (dated variously 317–325) · The teaching was entrusted to the wise; from faithful obedience comes fearlessness in death, and the martyr receives a crown from Christ.
Oration to the Assembly of the Saints 12.4Constantine the Great · ca. 325 (dated variously 317–325) · The martyr does not boast, knowing his strength is God's gift; he is honoured with lasting memory, hymns and psalms.
Oration to the Assembly of the Saints 12.5Constantine the Great · ca. 325 (dated variously 317–325) · The martyrs are honoured with a bloodless thanksgiving, lamps for prayer, and sober feasts for the relief of the poor.
Oration to the Assembly of the Saints 17.4Constantine the Great · ca. 325 (dated variously 317–325) · The three young men were unharmed in the furnace; Daniel, serving the Persian king, escaped the plots of the magi by Christ's providence.
Oration to the Assembly of the Saints 22.2Constantine the Great · ca. 325 (dated variously 317–325) · When the tyrants made war on the churches, godliness faced it with faith, and the persecutors' cruelty only won it glory.
Oration to the Assembly of the Saints 22.3Constantine the Great · ca. 325 (dated variously 317–325) · The torturers grew weary, while the Christians stood firm and bold.
Oration to the Assembly of the Saints 23.2Constantine the Great · ca. 325 (dated variously 317–325) · True religion leads to eternal life; the one who confesses God does not die but completes his service, and his endurance wins God's favour.
On the Incarnation 27.1Athanasius of Alexandria · ca. 318–325 · Christians' contempt for death, which they trample by the sign of the cross and faith, proves that death is defeated.
On the Incarnation 27.2Athanasius of Alexandria · ca. 318–325 · Once feared even by the saints, death is now trampled by believers who prefer to die rather than deny Christ.
On the Incarnation 27.3Athanasius of Alexandria · ca. 318–325 · Converts, even the young and women, so despise death that they eagerly become martyrs.
On the Incarnation 27.4Athanasius of Alexandria · ca. 318–325 · Like a bound tyrant, death is mocked by all who pass by in Christ, as Scripture says.
On the Incarnation 28.1Athanasius of Alexandria · ca. 318–325 · Even Christian children disregard life and prepare for death, proof of Christ's victory.
On the Incarnation 28.2Athanasius of Alexandria · ca. 318–325 · Faith in the cross overcomes the natural fear of death.
On the Incarnation 28.4Athanasius of Alexandria · ca. 318–325 · Whoever still doubts death's defeat after so many martyrs may wonder, but should not remain stubborn in unbelief.
On the Incarnation 28.5Athanasius of Alexandria · ca. 318–325 · Whoever doubts should embrace faith in Christ and will see death's weakness, as many former scoffers turned martyrs have.
On the Incarnation 29.3Athanasius of Alexandria · ca. 318–325 · As sunrise shows the sun has driven off the night, the daily defeat of death in Christians shows that Christ has abolished it.
On the Incarnation 29.4Athanasius of Alexandria · ca. 318–325 · The eagerness of martyrs, men, women, and children, shows that Christ gives each believer victory over death.
On the Incarnation 48.2Athanasius of Alexandria · ca. 318–325 · Christian virgins, chaste youths, and martyrs prove the truth of the faith.
On the Incarnation 52.5Athanasius of Alexandria · ca. 318–325 · Christ's disciples fight demons by virtue, chastity, patience, and even martyrdom.
Homilies on the Psalms 18.14Asterius the Sophist · ca. 320-341 · text not on this site
Homilies on the Psalms 31.3Asterius the Sophist · ca. 320-341 · text not on this site
1Anonymous · 4th–5th century · Forty Cappadocian soldiers refuse to sacrifice under Licinius and are imprisoned.
Martyrdom of the Forty Martyrs of Sebaste 3Anonymous · 4th–5th century · The governor flatters the Forty; Candidus mocks his name; Cyrion encourages them.
4Anonymous · 4th–5th century · Cyrion recalls God's help in battle and leads them in Psalm 54.
5Anonymous · 4th–5th century · The torturers strike one another and the dux strikes the governor; the Forty stand firm.
Martyrdom of the Forty Martyrs of Sebaste 6Anonymous · 4th–5th century · In prison the Forty sing Psalm 123 and Christ encourages them.
7Anonymous · 4th–5th century · The Forty are set naked on the frozen lake, with a heated bath nearby for any who yield.
8Anonymous · 4th–5th century · One soldier deserts to the bath and dies; the rest pray from the frozen lake.
Martyrdom of the Forty Martyrs of Sebaste 9Anonymous · 4th–5th century · The jailer sees thirty-nine crowns descend and joins the martyrs.
11Anonymous · 4th–5th century · The martyrs' legs are broken; they die singing Psalm 124.
12Anonymous · 4th–5th century · Meliton's mother carries him after the wagons; he dies, and the bodies are burned.
Martyrdom of the Forty Martyrs of Sebaste 13Anonymous · 4th–5th century · The remains, thrown into the river, are recovered by Bishop Peter.
Testament of the Forty Martyrs of Sebaste 1Anonymous · ca. 320 · The Forty ask to be buried together at Sarein and that their relics not be divided.
Testament of the Forty Martyrs of Sebaste 3Anonymous · ca. 320 · Greetings to families and churches, and the forty signatures.
Theophany 3.30Eusebius of Caesarea · ca. 325–337
Theophany 3.31Eusebius of Caesarea · ca. 325–337
Theophany 3.62Eusebius of Caesarea · ca. 325–337
Theophany 3.74Eusebius of Caesarea · ca. 325–337
Theophany 5.24Eusebius of Caesarea · ca. 325–337
Theophany 5.25Eusebius of Caesarea · ca. 325–337
Theophany 5.28Eusebius of Caesarea · ca. 325–337
Theophany 5.30Eusebius of Caesarea · ca. 325–337
Book 2, lines 475–500Juvencus · ca. 330 · The disciple is not above the master; fear God, not those who kill the body; confessing Christ; not peace but a sword.
Book 3, lines 52–76Juvencus · ca. 330 · Herodias's daughter dances; John is beheaded; Jesus withdraws and heals the crowds.
Tricennial Oration (In Praise of Constantine) 7.7Eusebius of Caesarea · 335–336 · The martyrs, men and women alike, endured every torture and death rather than deny God; many women chose death rather than violation.
Tricennial Oration (In Praise of Constantine) 7.8Eusebius of Caesarea · 335–336 · Demons delighted in the martyrs' blood; God could not abandon his own, any more than a good shepherd abandons a straying sheep.
Tricennial Oration (In Praise of Constantine) 7.10Eusebius of Caesarea · 335–336 · God received the martyrs into heaven and preserved others on earth as witnesses of his judgment on the persecutors.
Tricennial Oration (In Praise of Constantine) 15.8Eusebius of Caesarea · 335–336 · To arm the apostles against fear of death, Christ taught them not by argument but by the deed of his resurrection.
Tricennial Oration (In Praise of Constantine) 17.10Eusebius of Caesarea · 335–336 · Christ foretold his disciples' persecution and so strengthened them that they endured it with adamantine courage.
Tricennial Oration (In Praise of Constantine) 17.11Eusebius of Caesarea · 335–336 · Christ has strengthened martyrs in every generation; no king ever ruled so long or conquered after death as he does.
Against Marcellus 1.2.12Eusebius of Caesarea · ca. 336–337 · “Behind me” means following Christ by bearing the cross, as Peter later did in martyrdom.
Demonstration 21.22Aphrahat · 337-345
Demonstration 21.23Aphrahat · 337-345
On Ecclesiastical Theology 2.9.9Eusebius of Caesarea · ca. 337–339 · At the end all the saints will hear Christ's invitation to the kingdom.
Life of Constantine 1.15.1Eusebius of Caesarea · ca. 337–339 · The persecution began in the palaces, which lost their Christians and with them the prayers made for the rulers.
Life of Constantine 1.58.2Eusebius of Caesarea · ca. 337–339 · Maximinus invented new tortures, blinding and laming Christians and sending them to the mines.
Life of Constantine 2.2.2Eusebius of Caesarea · ca. 337–339 · Bishops were executed, some cut to pieces and thrown into the sea.
Life of Constantine 2.20.3Eusebius of Caesarea · ca. 337–339 · Confessors in the mines, on islands, and in forced labor were freed, and Christian soldiers restored.
Life of Constantine 2.21.1Eusebius of Caesarea · ca. 337–339 · Martyrs' property went to their kin or, failing them, to the churches, and confiscated goods were restored.
Life of Constantine 2.35.1Eusebius of Caesarea · ca. 337–339 · The property of martyrs, confessors, and exiles is to go to their legal heirs.
Life of Constantine 2.36.1Eusebius of Caesarea · ca. 337–339 · Where there are no heirs, the local church inherits; gifts made by the deceased remain valid.
Life of Constantine 2.40.1Eusebius of Caesarea · ca. 337–339 · The martyrs' burial places are to be given to the churches.
Life of Constantine 2.52.1Eusebius of Caesarea · ca. 337–339 · Constantine describes the cruelty of the persecution, which spared no one.
Life of Constantine 3.1.6Eusebius of Caesarea · ca. 337–339 · Constantine honored the martyrs and trusted Christians most of all.
Life of Constantine 3.48.1Eusebius of Caesarea · ca. 337–339 · Constantine filled Constantinople with churches and martyrs' shrines.
Life of Constantine 4.23.1Eusebius of Caesarea · ca. 337–339 · Idolatry and sacrifice were forbidden, and governors honored Sundays and martyrs' feasts.
Oration III Against the Arians 57Athanasius of Alexandria · ca. 339–346 · Christ willed the cup as God while his flesh shrank from it; by bearing this shrinking he took away our fear of death, as the courage of apostles and martyrs shows, and he laid down his life by his own authority.
Canon 20Anonymous · ca. 340–360 · Anyone who scorns the gatherings and services at the martyrs' shrines is anathematized.
Canon 34Anonymous · ca. 343–381 · Christians who leave the true martyrs to honor heretics' martyrs are anathematized.
Canon 51Anonymous · ca. 343–381 · Martyrs' feasts falling in Lent are to be kept on Saturdays and Sundays.
Historical Fragments 2.1.3.3Hilary of Poitiers · ca. 343–367 · Moved by Scripture, Hilary chose suffering for confessing God over guilty silence.
Historical Fragments 2.2.2.3Hilary of Poitiers · ca. 343–367 · The council lists the three questions: the faith, the deposed bishops, and the Eastern party's violence against the churches.
Historical Fragments 2.7.2.1Hilary of Poitiers · ca. 343–367 · Liberius encourages the exiled bishops Eusebius, Dionysius, and Lucifer as martyrs of the faith.
Historical Fragments 2.7.6Hilary of Poitiers · ca. 343–367 · Liberius tells Ossius of Vincent's failure at Arles and his own resolve to die rather than consent.
Canon 2Anonymous · ca. 345–348 · No one is to be honoured as a martyr who threw himself to death in madness or died for some sin; offenders do penance or, if clerics, lose their rank.
Catechetical Lecture 3.9Cyril of Jerusalem · ca. 350 · Christ, who baptizes with the Spirit and fire, is the glory of baptism; without baptism there is no salvation, except for martyrs baptized in their own blood.
Catechetical Lecture 3.10Cyril of Jerusalem · ca. 350 · Christ calls martyrdom a baptism; the candidates will soon make their own confession.
Catechetical Lecture 4.12Cyril of Jerusalem · ca. 350 · Christ truly rose on the third day, as Jonah and Elisha’s bones foreshadow, and twelve witnesses testified to it even to death.
Catechetical Lecture 10.18Cyril of Jerusalem · ca. 350 · The Spirit gave Paul, the former persecutor, the most letters, and countless witnesses, from the Father and the Virgin to the holy places of Jerusalem and the martyrs, testify to Christ; believers must honour the name they bear.
Catechetical Lecture 13.12Cyril of Jerusalem · ca. 350 · Christ endured blows and spitting, as Isaiah foretold, to strengthen his disciples for martyrdom by his example.
Catechetical Lecture 13.21Cyril of Jerusalem · ca. 350 · The blood and water from Christ's side answer to Moses' first sign, signify judgment and salvation, and point to the two baptisms, of water and of martyrdom.
Catechetical Lecture 13.23Cyril of Jerusalem · ca. 350 · The candidates must hold to the cross in persecution as in peace; the name Golgotha, “Place of a Skull,” points to Christ, the head of all things, who suffered there.
Catechetical Lecture 14.26Cyril of Jerusalem · ca. 350 · Christ's servants surpass the prophets: Paul was caught up to the third heaven and Peter holds the keys of the kingdom.
Catechetical Lecture 15.17Cyril of Jerusalem · ca. 350 · The martyrs under the Antichrist will be the greatest of all, for they will fight Satan in person; God permits the persecution in order to crown them.
Catechetical Lecture 16.20Cyril of Jerusalem · ca. 350 · The Spirit inspires virginity, poverty and victory over demons, and as Paraclete strengthens martyrs with the vision of paradise.
Catechetical Lecture 16.21Cyril of Jerusalem · ca. 350 · Martyrs bear witness by the power of the Spirit, as Christ promised.
Catechetical Lecture 17.23Cyril of Jerusalem · ca. 350 · The imprisoned apostles testified boldly; the Spirit also worked in the seven deacons, above all Stephen, who saw the Son of Man in glory.
Catechetical Lecture 17.24Cyril of Jerusalem · ca. 350 · Stephen saw the glory of God by the power of the Holy Spirit.
Catechetical Lecture 18.29Cyril of Jerusalem · ca. 350 · The Church has every gift and virtue; once persecuted, she is now honored by kings and her power is unbounded; in her we inherit eternal life.
Long recension, Ephesians 11Anonymous · later 4th century (probable) · In the last times Ignatius urges the Ephesians to fear God and find their only joy in Christ, for whose sake he bears his chains.
Long recension, Ephesians 12Anonymous · later 4th century (probable) · Ignatius contrasts his own lowliness with the Ephesians, fellow initiates of Paul.
Long recension, Ephesians 21Anonymous · later 4th century (probable) · Ignatius closes, asking for the Ephesians' prayers for the church of Antioch.
Long recension, Trallians 11Anonymous · later 4th century (probable) · Against docetism Ignatius affirms the reality of Christ's conception, birth, baptism, passion, death and resurrection, and warns against heresies as the devil's inventions.
Long recension, Romans inscriptionAnonymous · later 4th century (probable) · Ignatius greets the church of Rome and asks the Romans not to hinder his martyrdom out of affection.
Long recension, Romans 2Anonymous · later 4th century (probable) · Ignatius begs the Romans to stay silent so that he may be poured out as a libation to God, and asks for strength to be a Christian in deed.
Long recension, Romans 4Anonymous · later 4th century (probable) · Ignatius asks the Romans to let him be ground as God's wheat by the beasts, so that he may become a true disciple and a freedman of Christ.
Long recension, Romans 5Anonymous · later 4th century (probable) · Ignatius describes his journey under guard, longs for the beasts and for the bread of God, and begs the Romans not to keep him from dying for Christ.
Long recension, Romans 9Anonymous · later 4th century (probable) · Ignatius commends the church in Syria to the Romans' prayers and closes his letter from Smyrna.
Long recension, Smyrnaeans 4Anonymous · later 4th century (probable) · Ignatius cites the risen Christ's invitation to touch him, his eating with the disciples and his bodily ascension and return, and argues that if Christ only seemed to suffer, his own chains would be a mere seeming.
Long recension, Smyrnaeans 5Anonymous · later 4th century (probable) · Ignatius laments those who deny Christ's flesh and are moved neither by the prophets, the law, the Gospel nor the martyrs' sufferings.
Long recension, Smyrnaeans 9Anonymous · later 4th century (probable) · Ignatius urges repentance while there is time.
Long recension, Tarsians 1Anonymous · later 4th century (probable) · On his way to Rome Ignatius declares himself ready for every death and urges the Tarsians to stand firm in the faith.
Long recension, Tarsians 4Anonymous · later 4th century (probable) · Ignatius argues from the apostles' sufferings that Christ truly suffered, and from Paul that the crucified one is the firstborn of creation and God the Word.
Long recension, Mary 2Anonymous · later 4th century (probable) · Ignatius describes his sufferings, which are nothing beside the coming glory.
Two Tractates and a Letter 2Potamius of Lisbon · ca. 350-360 · Potamius describes the martyrdom of Isaiah, sawn in two by order of Belias, and his steadfast endurance.
Defence before Constantius 31Athanasius of Alexandria · ca. 353–357 · After quoting Constantius’s letter ordering the rulers of Axum to send Frumentius to George for examination, Athanasius explains that he turned back into the desert, fleeing not from cowardice but as Christ commanded, to keep his persecutors from bloodguilt.
Commentary on Matthew 1Hilary of Poitiers · ca. 353–355 · Hilary reconciles the genealogies, explains the omitted kings, defends Mary’s perpetual virginity, and interprets the Magi, the flight to Egypt, and the slaughter of the innocents.
Commentary on Matthew 17Hilary of Poitiers · ca. 353–355 · Hilary expounds the transfiguration (six days as six thousand years, Moses and Elijah as law and prophets), Elijah and John, the epileptic boy and the mustard-seed faith, the second passion prediction, and the temple tax as a figure of Stephen, the first martyr.
Commentary on Matthew 20Hilary of Poitiers · ca. 353–355 · Hilary expounds the disciples’ fear and the apostles’ thrones in the regeneration, the laborers in the vineyard (hours as covenants with Noah, Abraham, Moses, David, and the incarnation), the request of the sons of Zebedee (with Moses and Elijah as the two witnesses), humility in leadership, and the two blind men of Jericho as the nations.
Commentary on Matthew 22Hilary of Poitiers · ca. 353–355 · Hilary expounds the wicked tenants (vineyard as Israel, winepresses as prophets, tower as law, the son as Christ cast out) and the wedding feast (the resurrection, the bulls as martyrs, the guests as Israel then the nations, the wedding garment as the Spirit’s glory).
Life of Antony 46Athanasius of Alexandria · ca. 357–360 · During Maximin’s persecution Antony went to Alexandria to serve the confessors and martyrs, defying the governor’s order, but was preserved to teach the ascetic life.
Life of Antony 47Athanasius of Alexandria · ca. 357–360 · After the persecution and the martyrdom of Bishop Peter, Antony returned to his monastery and lived a life of daily “martyrdom of conscience” with severe fasting and austerity.
Life of Antony 79Athanasius of Alexandria · ca. 357–360 · Since the cross, oracles and magic have failed, while persecuted Christianity has filled the world with martyrs and virgins.
On the Trinity 4.39Hilary of Poitiers · ca. 356–360 · The “men of stature in chains” are the apostles, Peter and Paul, whose preaching that God was in Christ fulfils Isaiah's prophecy.
On the Trinity 10.10Hilary of Poitiers · ca. 356–360 · Christ, who urged his disciples to martyrdom and not to fear those who kill the body, cannot have feared death.
On the Trinity 10.45Hilary of Poitiers · ca. 356–360 · The three youths in the furnace (Dan 3) neither feared nor felt the fire; much less did Christ fear the cross.
On the Trinity 10.46Hilary of Poitiers · ca. 356–360 · Daniel, the apostles, Paul, and the martyrs overcame fear and pain by faith; still less can weakness be ascribed to the Lord of glory.
On Saint Athanasius 1.5Lucifer of Cagliari · ca. 356–361 · Contrasting the faithless Israelites who feared the Canaanites with the martyrs of Romans 8, Lucifer declares that the bishops do not fear the emperor's sword.
On Saint Athanasius 1.32Lucifer of Cagliari · ca. 356–361 · Lucifer contrasts, in the words of Wisdom 3–6, the blessed end of the righteous whom the emperor persecutes with the remorse and judgment awaiting him among the unjust kings.
On Saint Athanasius 2.12Lucifer of Cagliari · ca. 356–361 · Lucifer likens the emperor, who honours martyrs' shrines while killing Christians, to those who built the prophets' tombs, and warns him that he stands outside the narrow door.
On Saint Athanasius 2.14Lucifer of Cagliari · ca. 356–361 · Lucifer compares the emperor to Herod Agrippa, who killed James and imprisoned Peter and died eaten by worms, and applies 1 John on keeping God's commandments and on hatred of one's brother.
Letters 2Lucifer of Cagliari · ca. 356–361 · Liberius praises the exiled bishops for their confession, wishes he had suffered first, and asks for their prayers and a full report.
Letters 6Lucifer of Cagliari · ca. 356–361 · Athanasius, in hiding from the Arian persecution, thanks Lucifer for his books, praising them as the work of the Holy Spirit and calling him the Elijah of the age.
That One Must Die for the Son of God 1Lucifer of Cagliari · ca. 356–361 · Opening his work On Dying for the Son of God, Lucifer says that, though Scripture bids him not answer a fool, he writes to show Constantius that his armed power cannot conquer Christians, who are God's temples and are ready to die for the Son.
That One Must Die for the Son of God 2Lucifer of Cagliari · ca. 356–361 · Lucifer declares that the martyrs Constantius has killed in Alexandria and elsewhere are in paradise, that the bishops have resolved to die rather than deny the Son, and that Christ, who protected the youths in the furnace, makes his martyrs stronger under torture.
That One Must Die for the Son of God 3Lucifer of Cagliari · ca. 356–361 · Citing Christ's words on losing one's life and fearing God rather than the killer of the body, Lucifer describes Constantius's tortures, exiles and refusal of burial, and says Christians, who confess one divinity of Father and Son, gain glory from them.
That One Must Die for the Son of God 4Lucifer of Cagliari · ca. 356–361 · Recalling his defiance before the emperor at Milan, Lucifer restates the Nicene faith in the Son as homoousios, claims that Christians everywhere hold it while Arianism has withered, and says that Christ present in his martyrs makes torture their glory.
That One Must Die for the Son of God 5Lucifer of Cagliari · ca. 356–361 · Answering the charge that a bishop should be gentle, Lucifer says that Christians do not curse or kill but are killed, calls Constantius a wolf in sheep's guise, and describes the martyrs standing in the armour of God against his tortures.
That One Must Die for the Son of God 6Lucifer of Cagliari · ca. 356–361 · Lucifer argues that the martyrs' blood opens heaven, that Constantius's policy of torturing rather than killing does not prevent their glory, and that one in whom Christ watches cannot be conquered, as the Psalm and Paul's words in Romans 8 declare.
That One Must Die for the Son of God 7Lucifer of Cagliari · ca. 356–361 · Lucifer says no inducements of the emperor's agents, such as Epictetus, can draw the Nicene Christians from their faith in the Son of one substance with the Father, and that they triumph in their torments.
That One Must Die for the Son of God 8Lucifer of Cagliari · ca. 356–361 · Lucifer recalls Constantius's killings at Alexandria, charges that he now tortures without killing to deny the bishops martyrdom, and answers with Psalm 27 and Paul's armour of God, trusting in the resurrection of the tortured body.
That One Must Die for the Son of God 9Lucifer of Cagliari · ca. 356–361 · Lucifer tells Constantius that the martyrs and confessors have conquered him by Christ's strength, that he may add any torments he likes, and that martyrdom, a steep path no human strength could walk, imitates the Lord's fortitude.
That One Must Die for the Son of God 10Lucifer of Cagliari · ca. 356–361 · Lucifer defends the equality of the Son with the Father from Philippians 2:6 and Jesus' sayings in John, says that whatever has a beginning can have an end, and applies Paul's warnings about apostates of the last times to the Arians.
That One Must Die for the Son of God 11Lucifer of Cagliari · ca. 356–361 · Lucifer mocks Constantius's shifting creeds and his promotion of Eudoxius, contrasts the polished but unpersuasive speech of the Arians with the plain truth of the Scriptures, and says that religion is defended not by killing but by dying, as the apostles did.
That One Must Die for the Son of God 12Lucifer of Cagliari · ca. 356–361 · Lucifer says the demons persecute the bishops through Constantius but are conquered in the martyrs, refers the emperor to his book On Apostate Kings, and argues from Philippians 2 that the Arians read only the texts of Christ's humiliation and ignore those of his eternal divinity.
That One Must Die for the Son of God 13Lucifer of Cagliari · ca. 356–361 · Lucifer asks Constantius, acclaimed by his bishops as bishop of bishops, why he persecutes those who die for the Son, and argues that suffering is God's painful medicine and that what matters in death is its cause, not its manner.
That One Must Die for the Son of God 14Lucifer of Cagliari · ca. 356–361 · Lucifer tells Constantius that whatever death he inflicts will bring the martyr immortality and bodily resurrection, while the emperor, unless he confesses the eternal Son and the one Godhead of the Trinity, faces the undying worm and outer darkness.
That One Must Die for the Son of God 15Lucifer of Cagliari · ca. 356–361 · Closing his work, Lucifer says that those who love God gladly endure brief evils for eternal rewards, that the bishops' power to bind condemns the emperor rather than he them, and that Constantius's repentance after death will be in vain.
On Not Sparing Those Who Sin against God 8Lucifer of Cagliari · ca. 356–361 · Lucifer compares himself to Amos rebuked by the priest of Bethel and to Tobit, who buried the dead in defiance of the king's edict, to show that God's servants fear God, not tyrants.
On Not Sparing Those Who Sin against God 21Lucifer of Cagliari · ca. 356–361 · Lucifer calls Constantius a second Bar-Jesus, resisting the faith as the false prophet did, and quotes the fourth, fifth and sixth Maccabean brothers' defiance of Antiochus as precedents for his own words.
On Not Sparing Those Who Sin against God 22Lucifer of Cagliari · ca. 356–361 · Lucifer defends urging the persecuted to resist by the example of the Maccabean mother, quoting at length her charge to her youngest son and his defiant speech to Antiochus.
Defence of His Flight 16Athanasius of Alexandria · ca. 357 · Athanasius explains that the saints, following Christ, fled and hid until God’s appointed time, neither surrendering themselves rashly nor laying hands on their persecutors, as David spared Saul.
Defence of His Flight 17Athanasius of Alexandria · ca. 357 · Athanasius shows that the saints went to meet their persecutors only when the Spirit directed, and that the same saints who fled earlier faced death bravely when its time came: Jacob, Moses, David, Elijah, Peter, and Paul.
Defence of His Flight 19Athanasius of Alexandria · ca. 357 · Athanasius argues that the saints’ flight was neither cowardice nor idleness but a trial in which God proved them like gold and preserved them as teachers.
Defence of His Flight 22Athanasius of Alexandria · ca. 357 · Athanasius states the rule for ordinary Christians: flee and hide when persecuted, without tempting God, but stand firm to death when caught, as the martyrs did.
History of the Arians 7Athanasius of Alexandria · ca. 357 · Athanasius recounts the repeated exiles of Paul of Constantinople and his murder at Cucusus, and the death in disgrace of the prefect Philip who arranged it.
History of the Arians 12Athanasius of Alexandria · ca. 357 · Athanasius describes the scourging and imprisonment of Egyptian bishops, monks, and virgins under Gregory and the duke Balacius, including the death of the confessor Potammon.
History of the Arians 18Athanasius of Alexandria · ca. 357 · Athanasius recounts the reprisals after Sardica: ten laymen beheaded at Adrianople and clergy and bishops exiled.
History of the Arians 60Athanasius of Alexandria · ca. 357 · Athanasius tells of the subdeacon Eutychius, flogged and sent to the mines of Phaeno, who died on the way, and of four laymen flogged twice for pleading for him.
History of the Arians 65Athanasius of Alexandria · ca. 357 · Athanasius tells how the Arian bishop Secundus of Pentapolis and Stephen kicked to death the presbyter Secundus of Barca during Lent.
History of the Arians 79Athanasius of Alexandria · ca. 357 · Athanasius contrasts the time-serving Meletian bishops with the faithful bishops who chose exile rather than condemn him, and who await the reward of confessors.
History of the Arians 80Athanasius of Alexandria · ca. 357 · Athanasius closes the History by urging the faithful to separate from the heresy; after a gap there follows the end of the Alexandrian people’s protest describing the night attack of the duke Syrianus on the church in February 356.
Letter 6Basil of Caesarea · ca. 357–378 · Basil consoles Nectarius's wife on her son's death, pointing to providence, the mother of the Maccabees, the mortality of all things, and prayer.
Letter 139Basil of Caesarea · ca. 357–378 · Basil encourages the orthodox of Alexandria, persecuted by the Arian party, with the hope of the martyrs' crowns and the coming of Christ.
Letter 155Basil of Caesarea · ca. 357–378 · Basil answers an officer in Scythia who had accused him of neglect, assures him that he is remembered in the church's prayers, and asks him to send home relics of martyrs from the persecution there.
Letter 164Basil of Caesarea · ca. 357–378 · Basil rejoices at Ascholius's account of a martyr among the Goths beyond the Danube, contrasting the old persecutions, which made martyrs, with the present troubles caused by heretics who bear the Christian name.
Letter 165Basil of Caesarea · ca. 357–378 · Basil thanks Ascholius for sending to Cappadocia the relics of a martyr newly crowned among the Goths.
Letter 176Basil of Caesarea · ca. 357–378 · Basil invites Amphilochius to the annual festival of the martyrs at Caesarea on 5 September and to the poorhouse's commemoration.
Letter 197Basil of Caesarea · ca. 357–378 · Basil welcomes Ambrose's election as bishop of Milan from the governor's office and reports the sending of the relics of bishop Dionysius of Milan from Cappadocia, vouching for their genuineness.
Letter 200Basil of Caesarea · ca. 357–378 · Basil, ill through the winter, asks Amphilochius to pray for him, to care for his churches after his death, and to come early to the festival of the martyr Eupsychius.
Letter 240Basil of Caesarea · ca. 357–378 · Basil encourages the presbyters of Nicopolis, worshiping in the open air after their church was seized, to endure, and refuses to recognize the bishop installed by the Arian party.
Letter 248Basil of Caesarea · ca. 357–378 · Basil thanks God that Amphilochius is spared the persecution raging in his own district, where a man named Asclepius died under blows for refusing communion with the intruded bishop, and offers to send him his book.
Letter 252Basil of Caesarea · ca. 357–378 · Basil invites the bishops of the Pontic diocese to the annual festival of the martyrs Eupsychius and Damas at Caesarea.
Letter 257Basil of Caesarea · ca. 357–378 · Basil tells monks persecuted by the Arians that their reward will be greater than that of the martyrs under pagan persecutors, because their sufferings are not even honored as martyrdom, and urges them to stand firm though bishops are exiled and clergy betray the faith.
Letter 282Basil of Caesarea · ca. 357–378 · Basil chides a bishop who complained of not being invited and then ignored an invitation, and urges him to come at least for the martyrs' festival.
Homilies on the Psalms 33.13Basil of Caesarea · ca. 360-378 · Basil asks how Ps 34:20 can say the bones of the righteous are not broken, since the martyrs' bones were broken.
Homilies on the Psalms 114.1Basil of Caesarea · ca. 360-378 · Preaching at midday in a martyrs' shrine, where the people had sung hymns since midnight, Basil excuses his delay (he had been serving another church) and comments on Ps 116:1: only the perfect, freed from servile fear, can say “I have loved” God, the supreme good, and they love even the sufferings borne for him, as Paul did, knowing that God watches their contest.
Moral Rules (Moralia) 64Basil of Caesarea · ca. 360-370 · Basil's sixty-fourth rule: Christians must rejoice to suffer anything, even death, for the Lord's name and commandments.
Tractate 10, section 1Gregory of Elvira · ca. 360-392 · The sacrifices of Leviticus point to spiritual offerings: martyrdom, virginity, almsgiving, continence, purity of heart and prayer, the living sacrifice of the believer's life.
Tractate 11, section 4Gregory of Elvira · ca. 360-392 · The pomegranates figure the Church: one rind holding many white and red seeds, the multitude of the baptized and martyrs, united yet distinct in ranks and gifts; the land flowing with milk and honey is Christ's flesh.
Tractate 12, section 5Gregory of Elvira · ca. 360-392 · White wool signifies baptism and purple martyrdom, but Christ's blood, the scarlet, is brighter than all; as only Rahab's house survived Jericho, only those within the Church will be saved at the end.
Tractate 14, section 3Gregory of Elvira · ca. 360-392 · Gideon's trumpets, empty jars and torches figure the soul: the jars are bodies broken by mortification or martyrdom and remade in baptism; the torches are the light of faith and martyrdom; Abraham's 318 show the cross and Jesus' name.
Tractate 15, section 2Gregory of Elvira · ca. 360-392 · Christ was baptized not for forgiveness but to sanctify the water; the sweetened waters of Marah, the struck rock, the water and blood from his side, and the twelve springs of Elim all figure baptism and the apostles.
Tractate 18, section 1Gregory of Elvira · ca. 360-392 · On the feast of martyrs, Gregory praises the three youths who refused to worship Nebuchadnezzar's statue; their faith, trusting God either way, was preserved in the fire, and Christ's promises to those who conquer urge persevering faith.
Tractate 18, section 3Gregory of Elvira · ca. 360-392 · The three youths refused to worship Antichrist's image before Christ suffered; much more should Christians, soldiers sworn in baptism, endure every torment and even death for Christ; Gregory ends asking the martyrs to remember the faithful.
Against Constantius 1Hilary of Poitiers · ca. 360–361 · Hilary declares that the time for silence is over and calls the church to confess Christ even to martyrdom.
Against Constantius 4Hilary of Poitiers · ca. 360–361 · Hilary wishes he had faced an open persecutor like Nero or Decius, whose enmity would have been plain.
Against Constantius 6Hilary of Poitiers · ca. 360–361 · Hilary defends his bold language by the examples of John the Baptist and the Maccabean martyrs.
Against Constantius 8Hilary of Poitiers · ca. 360–361 · The martyrs' relics work wonders, but Constantius's flattering persecution leaves neither the excuse of torture nor the crown of martyrdom.
Tractates on the Psalms 52.12Hilary of Poitiers · ca. 360–367 · God pardons the changeableness of those whose will is good, as with Moses and Peter, who denied through fear but wept and later confessed by martyrdom.
Tractates on the Psalms 53.10Hilary of Poitiers · ca. 360–367 · The innocent may trust God's help in persecution and death; God is not the author of evil but turns punishment on the wicked while sparing the righteous.
Tractates on the Psalms 55.11Hilary of Poitiers · ca. 360–367 · The saint hopes in God and does not fear men, since death leads to immortal glory.
Tractates on the Psalms 64.17Hilary of Poitiers · ca. 360–367 · The fields are the faithful under the law, the desert the Gentile church, the hills the martyrs, and the rams the patriarchs, prophets, and apostles clothed with immortality.
Tractates on the Psalms 65.19Hilary of Poitiers · ca. 360–367 · The praise to be made heard is God’s gift of steadfastness to the apostles and martyrs, whose feet carried the gospel everywhere.
Tractates on the Psalms 65.21Hilary of Poitiers · ca. 360–367 · Hilary describes the martyrs’ prisons, scourgings, beheadings, burnings, and drownings as ways the soul is set in life.
Tractates on the Psalms 65.22Hilary of Poitiers · ca. 360–367 · The psalm’s fire, water, snare, and burdens describe the martyrs’ sufferings, through which they pass into the refreshment of the resurrection.
Tractates on the Psalms 65.23Hilary of Poitiers · ca. 360–367 · The martyrs offered their bodies whole like burnt offerings, to enter God’s heavenly house.
Tractates on the Psalms 65.24Hilary of Poitiers · ca. 360–367 · The martyrs’ vows are not animal sacrifices but the offering of themselves and the instruction of others; incense means prayers, rams priests, oxen tamed converts.
Tractates on the Psalms 65.26Hilary of Poitiers · ca. 360–367 · The winter-born goats are those born into martyrdom by the storm of persecution, like the penitent thief.
Tractates on the Psalms 118.3.5Hilary of Poitiers · ca. 360–367 · Even after baptism a further cleansing remains: by the Spirit, by the fire of judgment, by death, and by martyrdom.
Tractates on the Psalms 118.12.10Hilary of Poitiers · ca. 360–367 · Meditation on God's law preserved the psalmist in humiliation and must sustain Christians even under torture and persecution.
Tractates on the Psalms 118.14.19Hilary of Poitiers · ca. 360–367 · The psalmist's inheritance is God's testimonies, both bearing witness to God in persecution, as the apostles rejoiced to do, and the Scriptures given before witnesses.
Tractates on the Psalms 118.15.3Hilary of Poitiers · ca. 360–367 · The command to hate one's family applies when they try to turn a martyr from confessing Christ; then such hatred is honorable.
Tractates on the Psalms 118.18.9Hilary of Poitiers · ca. 360–367 · The church, persecuted for its confession, keeps meditating on God's commandments; and (section 10) the psalmist hopes for God's eternal testimonies, like Lazarus rather than the rich man.
Tractates on the Psalms 118.21.1Hilary of Poitiers · ca. 360–367 · The twenty-first letter: persecuted without cause like David and like Christ's disciples, the psalmist fears only God's words, lest denying Christ he be denied.
Tractates on the Psalms 121.3Hilary of Poitiers · ca. 360–367 · Those whose feet stand in Jerusalem's courts are the apostles, keepers of the keys, who announce the heavenly house built of living stones.
Tractates on the Psalms 125.4Hilary of Poitiers · ca. 360–367 · Bodily captivity cannot enslave a faithful soul, as the three youths, Daniel, Eleazar, and the Maccabean martyrs show; the soul's captivity to vices is far worse.
Tractates on the Psalms 134.25Hilary of Poitiers · ca. 360–367 · Though God lavished benefits on Israel, it killed the Lord of the vineyard; he is comforted in the Gentile martyrs and faithful, as Moses' song and Eleazar's martyrdom attest.
Tractates on the Psalms 139.16Hilary of Poitiers · ca. 360–367 · Christ, poor in his humanity, will judge those who wronged him, while God avenges the poor who followed him, the martyrs crying beneath the altar.
Tractates on the Psalms 140.1Hilary of Poitiers · ca. 360–367 · Prayer is a cry of faith, not of the voice, as with Moses at the sea, Abel's blood, and the martyrs; God 'attends' to the inward voice of prayer.
Tractates on the Psalms 143.13Hilary of Poitiers · ca. 360–367 · The arrows that confound the demonic powers are the words of the faithful, whose renunciation of the world, chastity, fasting, generosity, and martyrdom defeat them.
Three Letters to Sympronianus 2.7Pacian of Barcelona · ca. 360-390 · Pacian denies that Novatian was a martyr, recounts his schism against Cornelius from Cyprian’s letters, and argues that suffering outside the church’s peace is no martyrdom.
Titus of Bostra, Against the Manichees 2.19Titus of Bostra · ca. 360s · The unjust suffering of the righteous, even to death, does not harm them, since they look to greater goods after this life.
Commentary on Philippians 1.20Marius Victorinus · ca. 360–363 · Whether Paul lives on under punishment or dies, Christ will be magnified in his body, since his constancy will preach Christ all the more.
Commentary on Philippians 1.21Marius Victorinus · ca. 360–363 · Since Christ is Paul’s life, neither torments while living nor death can harm him, and dying is gain because it brings him to Christ.
Commentary on Philippians 1.29Marius Victorinus · ca. 360–363 · It is God’s gift through Christ both to believe in him and to suffer for him, sharing the same contest Paul endured in chains and prison, which leads to the crown.
Commentary on Philippians 3.10Marius Victorinus · ca. 360–363 · Faith in Christ means knowing him, sharing his sufferings even to death, and so sharing the power of his resurrection, in which believers come to meet him.
Oration 2.39Gregory of Nazianzus · ca. 362–383 · Gregory fears no persecutor, but feels helpless before the church's internal strife, which made him withdraw.
Oration 4.27Gregory of Nazianzus · ca. 362–383 · The martyrs refused honour from the future persecutor, and God exposed his hypocrisy.
Oration 4.49Gregory of Nazianzus · ca. 362–383 · Gregory pities the apostates more than the persecuted, and refrains from gloating over the fallen.
Oration 4.58Gregory of Nazianzus · ca. 362–383 · Julian tried to deny Christians the honour of martyrdom, which only increased it.
Oration 4.59Gregory of Nazianzus · ca. 362–383 · Christians do not seek glory by dying, unlike pagan sages such as Empedocles who staged their own deification.
Oration 4.60Gregory of Nazianzus · ca. 362–383 · The rest of the first invective: Julian's indirect persecution, his assault on the army and the cross-standard, the outrages of Heliopolis, Gaza, and Arethusa (Mark of Arethusa), his law against Christian teachers, his plan to copy the church's institutions, and Gregory's satire of pagan myth and ethics compared with Christian morals.
Oration 5.29Gregory of Nazianzus · ca. 362–383 · Gregory prays for the persecutors' conversion and celebrates the end of their outrages against churches, clergy, virgins, and martyrs' relics.
Oration 5.38Gregory of Nazianzus · ca. 362–383 · Julian will suffer worse than the punished of myth; Gregory and Basil, kept for last in his persecution, now answer him; Christian martyrs under Julian equalled the ancient heroes of faith.
Oration 11.4Gregory of Nazianzus · ca. 362–383 · Gregory postpones his defence and urges the festival crowd to honour the martyrs by purifying themselves and fighting spiritual enemies.
Oration 11.5Gregory of Nazianzus · ca. 362–383 · Gregory calls for spiritual rather than self-indulgent celebration of the martyrs, confesses the Trinity, and closes with a prayer for peace.
Oration 15.1Gregory of Nazianzus · ca. 362–383 · Gregory introduces the feast of the Maccabean martyrs, who are worthy of honour though they suffered before Christ, since no one before Christ was perfected without faith in him.
Oration 15.2Gregory of Nazianzus · ca. 362–383 · The Maccabees are praised not for their own sake but to inspire the hearers; their story is told in the book that argues that reason rules the passions.
Oration 15.3Gregory of Nazianzus · ca. 362–383 · Eleazar the priest, first martyr before Christ as Stephen was after him, offers himself and his pupils, the seven brothers, who are united in eagerness to die for God’s Law.
Oration 15.4Gregory of Nazianzus · ca. 362–383 · The mother of the seven, nobler than Abraham who offered one son, urges all her children to suffer for God and is unmoved by every torture.
Oration 15.5Gregory of Nazianzus · ca. 362–383 · Gregory gives in outline the brothers’ answers to Antiochus: one King, one lawgiver, one glory; their homeland is the Jerusalem above, and they are ready for any torture rather than break the Law.
Oration 15.7Gregory of Nazianzus · ca. 362–383 · The brothers urge one another on to death together, resolved that none should fail, so that the whole household may be crowned and Jerusalem may tell their story.
Oration 15.8Gregory of Nazianzus · ca. 362–383 · The brothers die one after another, to the dismay of the persecutors, while their mother gathers their remains and cheers them on to victory.
Oration 15.9Gregory of Nazianzus · ca. 362–383 · After her sons’ deaths the mother gives thanks to God, refuses to mourn them as lost, compares herself to Hannah and her sons to Phinehas, and asks to join them in death.
Oration 15.10Gregory of Nazianzus · ca. 362–383 · The mother runs to the pyre and joins her sons; Eleazar, the brothers, and the mother each reached the fulfilment of their state, and Antiochus learned that arms cannot conquer piety.
Oration 15.14Gregory of Nazianzus · ca. 362–383 · The Maccabees’ sacrifice surpasses Jephthah’s and equals the deeds of Daniel and the three young men; all Judea rejoiced, and even Antiochus admired them and blamed Simon for his deed.
Oration 15.15Gregory of Nazianzus · ca. 362–383 · Priests, mothers, and young people should imitate Eleazar, the mother, and the seven brothers, fighting the passions as their daily Antiochus.
Oration 19.4Gregory of Nazianzus · ca. 362–383 · Gregory calls his hearers from the fleeting goods of this life to true wealth, and urges them to imitate the martyrs whose festival it is in their daily struggles.
Oration 24.3Gregory of Nazianzus · ca. 362–383 · Gregory praises Cyprian: his learning, his former life as a magician, his conversion through a virgin he tried to seduce by magic, his episcopate, his encouragement of martyrs from exile under Decius, his martyrdom, and the discovery of his relics.
Oration 24.4Gregory of Nazianzus · ca. 362–383 · Gregory urges his hearers to guard their senses and stand firm as the martyrs did, offers his speech to Cyprian as a prize, and asks his intercession for the flock.
Oration 25.3Gregory of Nazianzus · ca. 362–383 · Gregory proclaims Hero a champion of the Trinity, noble by descent from martyrs, a citizen of the world and of fervent Alexandria.
Oration 35.1Gregory of Nazianzus · ca. 362–383 · The preacher rejoices that peace has returned to the city, so that the martyrs are honoured again with festivals after a long war.
Oration 38.16Gregory of Nazianzus · ca. 362–383 · Gregory urges his hearers to follow Christ through every stage of his life, from the flight into Egypt to the cross and burial, that they may rise and reign with him.
Oration 39.16Gregory of Nazianzus · ca. 362–383 · Christ rises from the water, the heavens open, and the Spirit comes as a dove; after a gap, Gregory names the baptisms of martyrdom and of tears.
Oration 41.14Gregory of Nazianzus · ca. 362–383 · The Spirit, promised to abide for ever, creates with the Son both creation and the new birth, and transforms shepherds, goatherds, youths, fishermen, tax collectors and persecutors into prophets, apostles and evangelists.
Oration 43.5Gregory of Nazianzus · ca. 362–383 · Basil's paternal grandparents confessed the faith in the persecution of Maximin, the worst of all.
Oration 43.6Gregory of Nazianzus · ca. 362–383 · Following the law of martyrdom, neither provoking nor fleeing the contest when present, Basil's grandparents hid for seven years in the forests of Pontus.
Oration 43.48Gregory of Nazianzus · ca. 362–383 · To the prefect's threats of confiscation, exile, torture and death, Basil answered that he owned nothing, belonged to no place, had almost no body, and would welcome death as a passage to God.
Oration 43.49Gregory of Nazianzus · ca. 362–383 · Basil told the astonished prefect that bishops are humble in all else but unbending where God is concerned, and that no threat would make him consent to impiety.
Oration 44.12Gregory of Nazianzus · ca. 362–383 · Gregory ends with the feast of the martyr Mamas, the shepherd of Caesarea, whose festival coincides with New Sunday, and prays that the visible spring may lead to the spiritual spring of the new life.
Tractates 1.2.9Zeno of Verona · ca. 362-380 · Zeno hymns the love of God, which created and redeemed man, brought about the incarnation and cross, inspires martyrs and almsgiving, and is one in the Trinity.
Tractates 1.6.4Zeno of Verona · ca. 362-380 · Zeno turns to examples of patience: Abel, the first martyr, and Noah, who built the ark patiently.
Tractates 1.6.8Zeno of Verona · ca. 362-380 · Zeno ends with a hymn to patience as queen of the virtues, sustaining virgins, widows, the married, slaves, the poor, prophets, apostles and martyrs.
Tractates 1.8.3Zeno of Verona · ca. 362-380 · Zeno illustrates the fear of God from Daniel, Jonah, the apostles, Peter on the sea and the martyr Thecla.
Tractates 1.13.10Zeno of Verona · ca. 362-380 · Zeno describes the spiritual circumcision that began with Mary's conceiving through the ear and was completed on the cross, from whose pierced side the church was formed.
Tractates 1.14.3Zeno of Verona · ca. 362-380 · Zeno describes the spiritual church built on Christ, the one cornerstone, with seven columns, the living sea of the font, three members of one fullness, and twelve gates guarded by the cross.
Tractates 2.11.1Zeno of Verona · ca. 362-380 · Zeno begins another sermon on Isaac, born to aged parents by God's promise and offered to God as an innocent martyr.
Tractates 2.18.1Zeno of Verona · ca. 362-380 · Zeno begins a sermon on the martyr Arcadius by describing a persecution in which Christians were forced to sacrifice to idols.
Tractates 2.18.2Zeno of Verona · ca. 362-380 · Zeno tells how Arcadius withdrew during the persecution, then gave himself up when a relative was arrested in his place and defied the governor.
Tractates 2.18.3Zeno of Verona · ca. 362-380 · Zeno describes the governor's sentence that Arcadius's hands and feet be cut off, and the martyr's fearless constancy.
Tractates 2.18.4Zeno of Verona · ca. 362-380 · Zeno describes the cutting off of Arcadius's hands and feet and compares him with the Maccabean martyrs and Eleazar.
Tractates 2.27.3Zeno of Verona · ca. 362-380 · Zeno allegorises the vine's cultivation as baptism, the Christian life and martyrdom, the persecutors sometimes coming to believe.
Tractates 2.45.1Zeno of Verona · ca. 362-380 · Zeno interprets the Easter day and the four seasons: winter is idolatry, spring the font, summer the faithful people, autumn martyrdom, and the day Christ's resurrection.
Tractates 2.69.1Zeno of Verona · ca. 362-380 · Zeno interprets the three young men in the furnace as a figure of baptism with the Spirit and fire, in the presence of the Trinity.
Tractates 2.70.1Zeno of Verona · ca. 362-380 · Zeno teaches that the three young men triumphed because they looked to God and the reward, not to the flames.
Tractates 2.71.1Zeno of Verona · ca. 362-380 · Zeno sees in the sevenfold-heated furnace the spiritual number and the grace of baptism for the three young men.
Tractates 2.72.1Zeno of Verona · ca. 362-380 · Zeno says that the story of the three young men moves him from horror to longing for their glory, since faith makes the elements serve it.
Tractates 2.73.1Zeno of Verona · ca. 362-380 · Zeno describes the contest of fire and faith in which, by the sacrament of the Trinity, the fire spared the three young men and burned their executioners.
Tractates 2.74.1Zeno of Verona · ca. 362-380 · Zeno retells the story of the three young men, fortified by the Trinity, who sang in the furnace while their executioners were burned.
Tractates 2.75.1Zeno of Verona · ca. 362-380 · In a short address on the three young men Zeno urges Christians to fear God and not the devil's fires.
Tractates 2.76.1Zeno of Verona · ca. 362-380 · Zeno retells the three young men's refusal to worship the image and their rescue in the furnace, where they found the one for whom they suffered.
Homilies 5.1Basil of Caesarea · ca. 363-378 · Basil introduces the feast of the martyr Julitta: when a powerful man seized her property, he had her lawsuit barred unless she sacrificed and denied Christ.
Homilies 5.2Basil of Caesarea · ca. 363-378 · Julitta went joyfully to the fire, encouraging women to equal men in piety; Basil then explains unceasing prayer as a life directed to God and thanksgiving even in bereavement.
Homilies 14.1Basil of Caesarea · ca. 363-378 · On Easter evening women danced drunk at the martyrs' shrines; Basil, though discouraged, denounces drunkenness, which makes people more irrational than beasts and deranges body and mind.
Homilies 17.1Basil of Caesarea · ca. 363-378 · Panegyric on the martyr Barlaam, an unlettered rustic who endured scourging and held still the burning incense on his outstretched right hand rather than let it fall on the pagan altar.
Homilies 18.1Basil of Caesarea · ca. 363-378 · Panegyric on Gordius, a centurion of Caesarea: biblical praise rests on deeds, not homeland; in the persecution Gordius fled to the desert, then came down into the crowded stadium and declared himself a Christian.
Homilies 18.4Basil of Caesarea · ca. 363-378 · Gordius appears in the stadium, confesses Christ before the magistrate, scorns threats and bribes, and is condemned; the whole city pours out to watch, and friends urge him to deny with his lips only.
Homilies 18.8Basil of Caesarea · ca. 363-378 · Gordius urges the crowd to confess Christ, since death is inevitable and martyrdom rare; he signs himself with the cross, is beheaded, and his memory remains ever fresh.
Homilies 19.1Basil of Caesarea · ca. 363-378 · No praise can match the forty martyrs, one soul in forty bodies; to honor them sincerely is to share their will and their reward.
Homilies 19.2Basil of Caesarea · ca. 363-378 · The martyrs' praise lies not in homeland or family but in their deeds; their city is the heavenly Jerusalem; they were soldiers renowned for strength and valor.
Homilies 19.3Basil of Caesarea · ca. 363-378 · Under persecution many fled or gave way, but the forty soldiers stood before the governor and declared themselves Christians.
Homilies 19.4Basil of Caesarea · ca. 363-378 · Each of the forty answers only “I am a Christian”; they reject the governor's flattery and bribes, preferring the crown of righteousness and fearing only Gehenna.
Homilies 19.5Basil of Caesarea · ca. 363-378 · The governor condemns the forty to die of exposure, naked on the frozen lake on a winter night; Basil describes the agony of freezing.
Homilies 19.6Basil of Caesarea · ca. 363-378 · Stripping joyfully, the forty encourage one another through the night: they put off the old man and offer themselves as a whole burnt offering of cold.
Homilies 19.8Basil of Caesarea · ca. 363-378 · The forty are burned and their ashes thrown into the river; their relics, though divided among many places, remain forty and help all who pray with them; the mother of the youngest lifts him onto the cart herself.
Homilies 23.1Basil of Caesarea · ca. 363-378 · On the feast of the martyr Mamas, Basil asks the congregation to praise him themselves by recalling the dreams, prayers, healings and other benefits they have received through him.
Homilies 23.2Basil of Caesarea · ca. 363-378 · A martyr is praised for his own virtue, not his ancestry; Mamas was a poor shepherd, a calling shared by Abel, Moses, Jacob and David, and by Christ, who is both shepherd and king.
Against Parmenian the Donatist 1.16Optatus of Milevis · ca. 366–385 · The schism began with Lucilla, a wealthy woman rebuked by the archdeacon Caecilian for kissing the relic of an unrecognized martyr before receiving communion.
Against Parmenian the Donatist 3.1Optatus of Milevis · ca. 366–385 · Optatus begins Book 3 on the union of 347: the harsh measures are to be blamed on the Donatist leaders who provoked them, and the Donatists fled though no one was asked to deny God.
Against Parmenian the Donatist 3.4Optatus of Milevis · ca. 366–385 · Optatus explains that troops were called in only because Donatus of Bagai gathered the Circumcellions, a violent band whom the Donatist bishops themselves had earlier asked the count Taurinus to suppress; the clash at Bagai was provoked by them.
Against Parmenian the Donatist 3.6Optatus of Milevis · ca. 366–385 · Optatus touches reluctantly on Marculus and Donatus, whom the Donatists venerate as martyrs of 347, arguing that those who refused peace were the cause of their own sufferings.
Against Parmenian the Donatist 3.8Optatus of Milevis · ca. 366–385 · Those who died under Macarius were not martyrs: no one was forced to deny Christ, as in the persecutions of Decius, Valerian and Diocletian, and without charity and confession there is no martyrdom.
Commentary on 1 Corinthians 13:3Ambrosiaster · ca. 366–384 · Even giving all and martyrdom profit nothing without love, the head and foundation of religion.
Commentary on 1 Corinthians 15:18Ambrosiaster · ca. 366–384 · Denying the resurrection would mean that departed loved ones and martyrs have perished.
Commentary on 1 Corinthians 15:32Ambrosiaster · ca. 366–384 · Paul faced the beasts at Ephesus only because of hope in the resurrection; without it, the gluttons' motto in Isaiah would be right.
Commentary on 2 Corinthians 4:10Ambrosiaster · ca. 366–384 · The sufferings of martyrs and confessors are Christ's sufferings and show merit for the life he promised.
Commentary on 2 Corinthians 4:11Ambrosiaster · ca. 366–384 · The apostles accept death for Jesus' sake because of the promised resurrection, and their dying brings life to the churches.
Commentary on 2 Corinthians 12:1Ambrosiaster · ca. 366–384 · Paul's escape from Damascus was lawful flight in persecution, but boasting of it is not expedient, since humility and martyrdom matter more.
Prologue to the Commentary on 2 TimothyAmbrosiaster · ca. 366–384 · Paul writes again to urge Timothy toward martyrdom and to warn of coming errors, wishing him the one grace of Father and Son and a succession of fit teachers after him.
Commentary on 2 Timothy 4:5–6Ambrosiaster · ca. 366–384 · Facing martyrdom, which he calls a libation to God, Paul charges Timothy to carry on his ministry so that fit teachers may never be lacking.
Commentary on 2 Timothy 4:6–7Ambrosiaster · ca. 366–384 · Paul has fought the good fight and kept the faith, and awaits the crown the righteous Judge will give him and all who love Christ’s coming.
Commentary on Ephesians 2:13Ambrosiaster · ca. 366–384 · Christ's blood brought the gentiles near to God; his self-offering obliges believers to endure death for him.
Commentary on Philippians 1:18–21Ambrosiaster · ca. 366–384 · Paul rejoices that Christ is preached even by those who mean him harm; Christ is his life, and to die for him is gain.
Commentary on Philippians 1:29–30Ambrosiaster · ca. 366–384 · Suffering for Christ is a gift granted by God only to those who love Christ.
Commentary on Philippians 2:14–18Ambrosiaster · ca. 366–384 · Paul urges the Philippians to shine blamelessly among the faithless, so that his labour proves fruitful and his possible martyrdom a cause of shared joy.
Commentary on Romans 8:36Ambrosiaster · ca. 366–384 · No suffering, even death, compares with Christ’s love and benefits; servants may well die for the Lord who died for them.
Epigram 8Damasus I of Rome · 366–384 · Epigram on the martyrs Nereus and Achilleus, soldiers who left the tyrant's service, converted, and died confessing Christ.
Epigram 12Damasus I of Rome · 366–384 · Damasus's inscription for the crypt of the bishops in the cemetery of Callistus, where he would have wished to be buried but feared to disturb the saints.
Epigram 13Damasus I of Rome · 366–384 · Epigram, in the person of the martyred bishop Sixtus II, on his arrest while teaching and his offering of himself to spare his people.
Epigram 14Damasus I of Rome · 366–384 · Epigram joining the protomartyr Stephen and Tarsicius, who died rather than surrender the eucharist he was carrying.
Epigram 22Damasus I of Rome · 366–384 · Damasus's dedication on the tomb of the martyr Januarius.
Epigram 23Damasus I of Rome · 366–384 · Epigram on Felicissimus and Agapitus, deacons of Sixtus II, who died with their bishop.
Epigram 26Damasus I of Rome · 366–384 · Epigram at the place "ad catacumbas" on the Via Appia, saying that Peter and Paul once dwelt there and that Rome claims them as her own by their martyrdom.
Epigram 27Damasus I of Rome · 366–384 · Epigram on the martyr Eutychius, tortured, starved, and thrown into a pit, whose hidden grave was revealed to Damasus in a dream.
Epigram 29Damasus I of Rome · 366–384 · Epigram on Marcellinus and Peter, whose executioner told the boy Damasus how they died and were secretly buried before Lucilla moved them.
Epigram 30Damasus I of Rome · 366–384 · Epigram on the martyr Tiburtius, asking his favour for Damasus.
Epigram 31Damasus I of Rome · 366–384 · Epigram on the tomb of the martyr Gorgonius on the Via Labicana, pointing visitors to the saints buried nearby.
Epigram 32Damasus I of Rome · 366–384 · Epigram on the martyr Lawrence, whose faith overcame every torture.
Epigram 37Damasus I of Rome · 366–384 · Epigram on Hippolytus, said to have been a presbyter in schism who at his martyrdom told his followers to return to the catholic church.
Epigram 40Damasus I of Rome · 366–384 · Damasus's epigram on the virgin martyr Agnes, who went freely to her death and covered herself with her hair.
Epigram 42Damasus I of Rome · 366–384 · Damasus's epigram for a tomb of unnamed martyrs, adorned in thanks for the return of the clergy.
Epigram 44Damasus I of Rome · 366–384 · Damasus's epigram for the tomb of the boy martyr Maurus.
Epigram 46Damasus I of Rome · 366–384 · Damasus's epigram on Saturninus, a Carthaginian martyred at Rome, whose persecutor Gratianus could not make him deny Christ.
Epigram 49Damasus I of Rome · 366–384 · Damasus's epigram on the brother martyrs Protus and Hyacinth, whose hidden tomb he brought to light.
On the Destruction of Jerusalem 3.2Anonymous · ca. 370 · At Rome Peter defeats Simon Magus in raising a dead youth and in Simon's attempted flight; Nero seeks Peter's death; Peter, leaving Rome, meets Christ at the gate (“Lord, where are you going?”), returns, and is crucified head downward, while Paul is beheaded.
Question 12, section 1Ambrosiaster · ca. 370–384 · Abraham received circumcision in the organ of generation because of the promised holy offspring; far from a disfigurement, it was a glory, as Achior’s voluntary circumcision and the scars of confessors show.
Question 62, section 1Ambrosiaster · ca. 370–384 · Rachel weeps for her own sons of Benjamin, destroyed for the outrage at Gibeah without hope, when she sees the innocents of Leah’s tribe, Judah, killed for Christ and given eternal life.
Question 68, section 1Ambrosiaster · ca. 370–384 · The martyrs’ souls “cry out” for vengeance as Abel’s blood did, not from impatience but to show that God will avenge them, warning persecutors and consoling sufferers.
Letter 1.3Jerome · ca. 370–419 · At Vercellae a woman falsely accused of adultery with a young man is tortured and, while he confesses falsely to escape the pain, she refuses to lie.
Letter 1.5Jerome · ca. 370–419 · The woman endures further torture in prayer and continues to deny the charge for both herself and the young man.
Letter 22.39Jerome · ca. 370–419 · Jerome says that love for Christ, who humbled himself for our salvation, makes every hardship light, and that no saint was crowned without a contest.
Letter 44.2Jerome · ca. 370–419 · Jerome interprets Marcella's gifts of sackcloth, chairs, candles, cups, and fans as symbols of the ascetic life.
Letter 46.8Jerome · ca. 370–419 · They defend the holiness of the Lord's tomb, which even demons fear, and cite Paul's eagerness to go to Jerusalem.
Letter 84.9Jerome · ca. 370–419 · Jerome says he opposes Origen only because his supporters treat him as infallible, defends the ancient faith of Rome, and professes his love for the flesh sanctified in Christ and martyrdom.
Letter 84.11Jerome · ca. 370–419 · Jerome doubts that the Apology for Origen is really by the martyr Pamphilus, and argues that even if it were, Pamphilus's martyrdom would not justify Origen's errors.
Letter 100.9Jerome · ca. 370–419 · Theophilus cites the Maccabean martyrs, who endured torture rather than eat unlawful food, as proof that a mind fortified by faith overcomes the body's weakness.
Letter 108.7Jerome · ca. 370–419 · Paula's voyage took her past Domitilla's place of exile, through the Greek islands to Cyprus, where she visited Epiphanius and the monasteries, and on to Antioch, whence she set out on a donkey in midwinter.
Letter 108.31Jerome · ca. 370–419 · Jerome consoles Eustochium: her mother, who like Abraham left her homeland and never looked back, has won the crown of a lifelong 'white' martyrdom.
Letter 120.11Jerome · ca. 370–419 · Jerome explains 2 Cor 2:12-17: Paul sought Titus as his interpreter, God triumphs in the sufferings of the martyrs, and the one gospel becomes life or death according to the hearers' free choice.
Letter 121.3Jerome · ca. 370–419 · Jerome explains that denying oneself means leaving one's former sinful self behind daily, not only in martyrdom, and being crucified with Christ.
Letter 121.7Jerome · ca. 370–419 · Jerome rejects Marcionite and Arian readings of Rom 5:7 and explains that Paul contrasts the rarity of dying for a just man with Christ's dying for the ungodly.
Letter 130.5Jerome · ca. 370–419 · On the eve of her wedding Demetrias resolved on virginity, put off her finery, and threw herself at her grandmother's feet.
Letter 131.18Jerome · ca. 370–419 · Augustine quotes his own earlier discussion in On Free Will of why infants suffer.
On the Holy Spirit 15.36Basil of Caesarea · ca. 374–375 · Through the Spirit come adoption and every blessing; martyrs baptised in their own blood show that the grace is the Spirit's, not the water's.
Ancoratus 89.4Epiphanius of Salamis · 374 · Faith, love, and martyrdom rest on the resurrection of the flesh.
Ancoratus 101.7Epiphanius of Salamis · 374 · The church is the valiant woman, dying in persecutions.
Panarion (Adversus Haereses), Haer. 1-64 24.4.1Epiphanius of Salamis · 374-377 · Basilides taught that martyrdom was pointless.
Panarion (Adversus Haereses), Haer. 1-64 24.4.2Epiphanius of Salamis · 374-377 · Basilides counseled denial rather than martyrdom.
Panarion (Adversus Haereses), Haer. 1-64 24.5.1Epiphanius of Salamis · 374-377 · Christ's warning against denial condemns Basilides.
Panarion (Adversus Haereses), Haer. 1-64 37.8.4Epiphanius of Salamis · 374-377 · In persecution, guard your 'head': do not deny Christ.
Panarion (Adversus Haereses), Haer. 1-64 44.6.1Epiphanius of Salamis · 374-377 · Stephen saw the Son of Man in heaven long after the ascension.
Panarion (Adversus Haereses), Haer. 1-64 46.1.3Epiphanius of Salamis · 374-377 · Epiphanius gives an account of Justin's martyrdom at Rome under Rusticus.
Panarion (Adversus Haereses), Haer. 1-64 54.1.4Epiphanius of Salamis · 374-377 · Theodotus was arrested in a persecution with others who were martyred.
Panarion (Adversus Haereses), Haer. 1-64 54.2.7Epiphanius of Salamis · 374-377 · Christ warns that those who deny him will be denied.
Panarion (Adversus Haereses), Haer. 1-64 56.1.5Epiphanius of Salamis · 374-377 · Bardesanes nearly became a confessor before Apollonius.
Panarion (Adversus Haereses), Haer. 1-64 64.1.3Epiphanius of Salamis · 374-377 · Origen suffered much for Christ.
Panarion (Adversus Haereses), Haer. 1-64 64.1.5Epiphanius of Salamis · 374-377 · Origen boldly offered the branch of Christ.
Panarion (Adversus Haereses), Haer. 1-64 64.48.2Epiphanius of Salamis · 374-377 · The psalm is the martyrs’ thanksgiving for their testing.
Panarion (Adversus Haereses), Haer. 1-64 64.48.3Epiphanius of Salamis · 374-377 · Solomon also speaks of the testing of martyrs.
Panarion (Adversus Haereses), Haer. 1-64 64.48.4Epiphanius of Salamis · 374-377 · Wisdom’s words on the tested righteous.
Panarion (Adversus Haereses), Haer. 1-64 64.48.5Epiphanius of Salamis · 374-377 · Psalm 124 is also sung by the martyrs.
Panarion (Adversus Haereses), Haer. 1-64 64.48.6Epiphanius of Salamis · 374-377 · The martyrs of both covenants sing the psalm antiphonally.
On Paradise 44Ambrose · ca. 375-378 · To live by life is the life of virtue; to die by death is the death of body and soul; to die by life is to live in sin; and to live by death is the martyr's way.
Apostolic Constitutions 5.1.1Anonymous · ca. 380 · Christians condemned for Christ's name to the games, the beasts, or the mines must be supported from the labor of the faithful.
Apostolic Constitutions 5.1.2Anonymous · ca. 380 · The condemned confessor is a holy martyr, a brother of the Lord and a vessel of the Spirit.
Apostolic Constitutions 5.1.3Anonymous · ca. 380 · All the faithful, through the bishop, should give to imprisoned confessors, even fasting to do so, and the rich should ransom them.
Apostolic Constitutions 5.1.4Anonymous · ca. 380 · Giving to martyrs surpasses giving to the poor, for the martyrs have confessed Christ before rulers.
Apostolic Constitutions 5.1.5Anonymous · ca. 380 · Visiting confessors in prison is counted as martyrdom in willingness.
Apostolic Constitutions 5.2.3Anonymous · ca. 380 · One arrested and tortured for helping the martyrs is blessed.
Apostolic Constitutions 5.3.4Anonymous · ca. 380 · The persecuted confessor who endures is truly a man of God.
Apostolic Constitutions 5.4.1Anonymous · ca. 380 · He who denies Christ to avoid men's hatred becomes God's enemy and chooses eternal fire.
Apostolic Constitutions 5.5.4Anonymous · ca. 380 · Since Christ renounced rest and bore the cross for us, we should renounce even life for him.
Apostolic Constitutions 5.6.2Anonymous · ca. 380 · Christians should pray to avoid trial, but when called confess steadfastly and rejoice.
Apostolic Constitutions 5.6.4Anonymous · ca. 380 · A faithful confession strengthens the newly baptized and the catechumens.
Apostolic Constitutions 5.6.5Anonymous · ca. 380 · Denial loses glory, harms others, and brings a double punishment.
Apostolic Constitutions 5.6.6Anonymous · ca. 380 · Believers must neither court martyrdom nor flinch from it once arrested.
Apostolic Constitutions 5.6.7Anonymous · ca. 380 · One who denies Christ to save his life may die soon of disease and lose both this life and eternal life.
Apostolic Constitutions 5.6.8Anonymous · ca. 380 · A martyr rejoices in his crown, and a catechumen martyr receives in his suffering a truer baptism.
Apostolic Constitutions 5.6.9Anonymous · ca. 380 · The martyr imitates Christ, who suffered every outrage and committed his spirit to the Father.
Apostolic Constitutions 5.6.10Anonymous · ca. 380 · The disciple imitates Christ's endurance, trusting God either to deliver him like the three youths or to reward him.
Apostolic Constitutions 5.8.1Anonymous · ca. 380 · Martyrs are to be honored, as James and Stephen are honored by the apostles.
Apostolic Constitutions 5.8.2Anonymous · ca. 380 · Scripture praises the death and memory of the righteous.
Apostolic Constitutions 5.9.1Anonymous · ca. 380 · What is said of martyrs does not apply to false martyrs.
Apostolic Constitutions 5.9.2Anonymous · ca. 380 · A true martyr is one who dies without deceit for the truth.
Apostolic Constitutions 6.30.2Anonymous · ca. 380 · The faithful gather at the cemeteries to read, sing psalms and celebrate the Eucharist for the departed.
Apostolic Constitutions 8.13.6Anonymous · ca. 380 · The martyrs and the faithful departed are remembered.
Apostolic Constitutions 8.23.1Anonymous · ca. 380 · James son of Alphaeus legislates on confessors.
Apostolic Constitutions 8.23.2Anonymous · ca. 380 · Confessors are honored but not ordained by virtue of their confession.
Apostolic Constitutions 8.33.9Anonymous · ca. 380 · Slaves rest on the feasts of Stephen and the martyrs.
Apostolic Constitutions 8.45.1Anonymous · ca. 380 · Those who flee persecution to avoid denial must be received.
Life of Paul the Hermit 3Jerome · ca. 375–379 · Two examples of the persecutor's cruelty: a martyr left smeared with honey to the flies, and a young man tempted by a prostitute who bit off his tongue to resist.
On Virgins 1.2Ambrose · ca. 377 · Ambrose begins on the feast of the virgin martyr Agnes, who at twelve years old refused suitors, faced the executioner without fear, and won a twofold martyrdom of chastity and faith.
On Virgins 1.4Ambrose · ca. 377 · Pagan virginity (the Vestals, the priestesses of Pallas, Phrygian and Bacchic rites, a Pythagorean woman who bit off her tongue) is temporary, hired, or failed; Christian virgins such as Agnes conquer even unseen powers.
On Virgins 2.3Ambrose · ca. 377 · Thecla, condemned to the beasts for refusing marriage, was honored by the lion that licked her feet; Ambrose promises a recent example to show that Paul teaches all.
On Virgins 2.4Ambrose · ca. 377 · A virgin of Antioch, sentenced to a brothel for refusing to sacrifice, escaped by exchanging clothes with a Christian soldier; when he was condemned in her place, she returned, and the two contended to die for each other and were both martyred.
On Virgins 2.5Ambrose · ca. 377 · The Christian virgin and soldier surpass the famous friends Damon and Pythias; the tyrant who admired those friends mocked his own helpless gods, whereas the true God punished and pardoned Jeroboam.
On Virgins 3.6Ambrose · ca. 377 · Ambrose dwells on the death of John the Baptist at Herod’s birthday banquet, the reward of a dancing girl, to warn mothers against teaching their daughters to dance and men against the banquets of the wicked.
On Virgins 3.7Ambrose · ca. 377 · Asked about virgins who took their own lives to escape persecutors, Ambrose answers with the example of Pelagia of Antioch, who threw herself from a height, and of her mother and sisters, who drowned themselves together; he ends with Marcellina’s ancestor, the martyr Soteris.
On the Christian Faith 3.7Ambrose · ca. 378–380 · Ambrose explains Prov 8:22 (“The Lord created me the beginning of his ways”) of the incarnation, by which Christ redeemed the Father’s works and became the beginning of every virtue, above all through the cross.
On the Christian Faith 3.17Ambrose · ca. 378–380 · Ambrose explains that Stephen saw Christ standing, not sitting, because he stood as priest and president of the martyr’s contest, and argues from Stephen’s prayers that the Father and the Son have one power.
8.1Asterius of Amasea · ca. 380-410 · Opening his encomium on Peter and Paul, Asterius professes his inadequacy and announces that, unlike pagan panegyric, he will praise the apostles not for family but for virtue and humility.
8.6Asterius of Amasea · ca. 380-410 · Asterius tells how Christ entrusted the whole Church to Peter, how Peter preached everywhere and was crucified head downward in Rome under Nero, and turns to Paul, the persecutor converted on the road to Damascus.
8.11Asterius of Amasea · ca. 380-410 · Asterius says Paul always had Christ dwelling in him, then ends his encomium with the joint preaching of Peter and Paul at Rome and their martyrdom under Nero, the occasion of the yearly feast.
9.1Asterius of Amasea · ca. 380-410 · Asterius explains that the martyrs' deeds teach better than words, and begins his praise of Phocas, the hospitable gardener of Sinope, whose fame surpasses that of other martyrs.
9.2Asterius of Amasea · ca. 380-410 · Asterius tells how the soldiers sent to kill Phocas lodged with him unknowingly, how he prepared his own grave, revealed himself to them, and urged them to carry out his execution.
9.3Asterius of Amasea · ca. 380-410 · Asterius describes the pilgrimages, almsgiving and veneration at Phocas's shrine in Sinope, the honour paid to his relics and head at Rome, and the sailors' custom of setting aside a daily portion for him and giving its price to the poor.
9.4Asterius of Amasea · ca. 380-410 · Asterius tells how even a Scythian king sent his crown and breastplate as offerings to Phocas's shrine, mentions healings and visions there, and glorifies Christ, whose servants benefit others even after death.
10.1Asterius of Amasea · ca. 380-410 · Asterius says the devil's persecution gave the Church its martyrs and their feasts, presents the martyrs as teachers and accusers of our sins, and lists the torments they endured for confessing Christ.
10.2Asterius of Amasea · ca. 380-410 · Asterius describes Christians bringing their troubles, sick children, weddings and voyages to the martyrs' shrines as intercessors, contrasts the martyrs' lasting honour with the oblivion of their persecutors, and says every day of the year has its martyrs.
10.3Asterius of Amasea · ca. 380-410 · Asterius explains that the martyrs conquer by suffering and become helpers of mankind, answers pagans and Eunomians that Christians honour but do not worship the martyrs, and turns the charge back on pagans who worship dead men as gods.
10.4Asterius of Amasea · ca. 380-410 · Asterius rebukes the Eunomians, who dishonour the martyrs and avoid their shrines, reminds them that Christ, Stephen and the apostles are martyrs, and argues from Elisha's bones and Elijah's mantle that God works wonders through the saints after their death.
10.6Asterius of Amasea · ca. 380-410 · Asterius cites Solomon, spared for David's sake, then denounces the Eunomians for despising the martyrs' shrines despite the demons' confessions and the healings that happen there, and prays for their return to unity.
11.1Asterius of Amasea · ca. 380-410 · Asterius describes a painting on linen at the tomb of the martyr Euphemia, showing her trial, the breaking of her teeth, her prayer under the sign of the cross, and her joyful death in the fire.
12.1Asterius of Amasea · ca. 380-410 · Preaching on the day after Christmas, Asterius praises Stephen as the first to shed his blood for the Gospel, and argues that in this he surpassed even Peter and James.
12.2Asterius of Amasea · ca. 380-410 · Asterius tells how Stephen, the first deacon, calmed the hostile crowd with his long speech, then rebuked them, and how God, seeing him alone among his murderers, appeared to him with the Son standing at his right hand to strengthen him.
12.3Asterius of Amasea · ca. 380-410 · Asterius explains why God himself appeared to the first martyr, describes Stephen's stoning and his death on his knees in prayer, and interprets his prayer for his killers as a prayer for their repentance, not for their sin to go unpunished.
12.4Asterius of Amasea · ca. 380-410 · Asterius describes the angels' joy and the devil's defeat at Stephen's death, foresees Paul's conversion, and explains that the vision of the Father and the Son as distinct persons was given to guard against the confusion of the hypostases, the Spirit being present earlier in the narrative.
Homily 27.1Maximus of Turin · ca. 400-465 · The Epiphany star revealed Christ to the nations through the Magi while Judea did not receive him; Herod's rage killed the innocents, whom Christ made sharers in his passion and heirs of eternal life.
Homily 41.1Maximus of Turin · ca. 400-465 · Israel's journey from bitter Marah to Elim, with its twelve springs and seventy palms, figures the passage from the law to the Gospel: the springs are the twelve apostles, the palms the seventy disciples and the martyrs' victory.
Homily 64.1Maximus of Turin · ca. 400-465 · Stephen saw the Son of Man at God's right hand to confound unbelief, became the first martyr though a deacon, and prayed for his persecutors; Christians must likewise forgive enemies, since without love no good work profits.
Homily 65.1Maximus of Turin · ca. 400-465 · On the feast of John the Baptist's birth the preacher recounts the wonders of his conception and birth and applies his call, “Prepare the way of the Lord,” to moral reform, since the people's vices open the way to barbarian invaders.
Homily 66.1Maximus of Turin · ca. 400-465 · John the Baptist surpassed all prophets by pointing out the Lamb of God present among men; his birth to aged parents, his father's muteness, his austere life, and his death for rebuking the king are recounted.
Homily 67.1Maximus of Turin · ca. 400-465 · John the Baptist is “more than a prophet” because he saw and pointed out the present Christ, baptized him, and witnessed the Trinity at the Jordan; the Church everywhere celebrates his birth.
Homily 68.1Maximus of Turin · ca. 400-465 · On the feast of Peter and Paul the preacher praises Peter's confession, keys, walking on the water, pastoral charge, and inverted crucifixion, and Paul's conversion, rapture, and martyrdom, both ending their lives in Rome, the capital of the world.
Homily 69.1Maximus of Turin · ca. 400-465 · On the feast of Peter and Paul the preacher praises Peter's confession, his power of the keys, and his walking on water, and Paul's calling, blinding, and rapture to paradise.
Homily 70.1Maximus of Turin · ca. 400-465 · Peter, the fisherman made helmsman of the Church, and Paul, the persecutor made teacher, are celebrated together; Paul's rapture to paradise and Peter's power to bind and loose show their greatness, and Rome now glories in their patronage.
Homily 71.1Maximus of Turin · ca. 400-465 · Christ chose the poor fisherman Peter and the persecutor Paul, erring from zeal for the old law; Peter's confession “the Christ, the Son of the living God” expresses both natures of Christ, and the two are the pillars of the churches.
Homily 72.1Maximus of Turin · ca. 400-465 · Peter and Paul excel the other apostles, Peter holding the keys of power and Paul the key of knowledge; equal in merit, they died on one day in Rome, the head of the nations, after Peter's prayer brought down Simon the magician from the air.
Homily 73.1Maximus of Turin · ca. 400-465 · Peter and Paul, the apostles to the Jews and to the nations, were equal in merit, the one called on earth and the other from heaven; they died together in Rome, and honor paid to martyrs is paid to Christ.
Homily 74.1Maximus of Turin · ca. 400-465 · On the feast of the deacon Lawrence the preacher tells of Xystus's prophecy that Lawrence would follow him in three days, of his distributing the Church's treasures to the poor, and of his martyrdom on the gridiron.
Homily 75.1Maximus of Turin · ca. 400-465 · In the persecution under Xystus, Lawrence, foretold to follow his bishop in three days, gave the Church's treasures to the poor and was burned on a gridiron, but the fire of faith within him overcame the persecutor's flames.
Homily 76.1Maximus of Turin · ca. 400-465 · Lawrence's feast teaches that no tribulation should separate Christians from Christ's love; the inner fire of faith overcame the outer fire, so that he burned in order not to burn for ever.
Homily 79.1Maximus of Turin · ca. 400-465 · Cyprian's feast falls at the vintage: martyrdom is a saving wine and cup, Christ is the cluster on the cross, and the spies carrying the grapes figure the Jews, who walk ahead with their backs to Christ, and the Christians, who follow with their eyes on him.
Homily 79.2Maximus of Turin · ca. 400-465 · Cyprian, martyred at the vintage, gives the new wine of martyrdom; Christians, the Lord's vineyard, must not bear the thorns of worldly care and avarice but share their harvest and vintage with the poor.
Homily 80.1Maximus of Turin · ca. 400-465 · Cyprian, bishop, teacher, and martyr, is praised for his inspired eloquence, his exhortations that made many martyrs, and his death, which confirmed his teaching throughout the world.
Homily 81.1Maximus of Turin · ca. 400-465 · Local martyrs, whose relics the city holds, deserve special honor: they suffered for their fellow citizens, guard them in life, receive them at death, and burial near their bones protects from hell, provided their faith is imitated.
Homily 82.1Maximus of Turin · ca. 400-465 · Martyrs became martyrs by living the Gospel before they died; the whole Christian life is a cross, but avarice, which drives merchants, soldiers, and officials alike, keeps people from it, while the virtues are riches that follow their owner to paradise.
Homily 109.3Maximus of Turin · ca. 400-465 · The martyr Lawrence, roasted on the gridiron, is like the crushed mustard seed whose fragrance spreads through the whole world.
Homily 110.1Maximus of Turin · ca. 400-465 · Faith, like mustard, heals through tears and stripping away; the mustard seed that becomes a tree is Christ, humbled and exalted, sown in Joseph's garden tomb, with the apostles and martyrs as his branches.
Homily 118.1Maximus of Turin · ca. 400-465 · The preacher explains that he withheld a sermon to punish the people for neglecting the feast of the apostles Peter and Paul, and urges them to honour the martyrs, since honour to them is honour to Christ.
Sermon 50.1Maximus of Turin · ca. 400-465 · Joel's prophecy of the Spirit is fulfilled at Pentecost; the signs at Christ's birth and death, the Church's martyrdoms, and the gift of tongues that reverses Babel show that the Spirit is God and that Christ came to redeem all nations.
Sermon 56.1Maximus of Turin · ca. 400-465 · A sermon on Saint Agnes: following Mary, the girl martyr rejected a suitor's gifts, was kept pure in the brothel, raised the young man who died there, survived the fire and died by the sword, an example to virgins while chaste marriage is also honoured.
Sermon 60.1Maximus of Turin · ca. 400-465 · A narrative sermon on John the Baptist: his foretold birth to aged Zechariah of the division of Abijah and Elizabeth, the dating of his and Christ's conceptions to the equinoxes, his ascetic life, his baptism of repentance as forerunner of Christ's baptism, his witness to the Lamb of God, and his death for rebuking Herod's unlawful marriage.
Sermon 66.1Maximus of Turin · ca. 400-465 · On the feast of Peter and Paul: their martyrdoms by cross and sword won eternal life; Peter's simplicity and Paul's learning show that the Church needs both, and each shares the other's gift, with one faith and one feast.
Sermon 67.1Maximus of Turin · ca. 400-465 · On the martyrdom of Peter and Paul: the blood of the apostles nourished the Church; Peter, warned of his death, died willingly though once presumptuous, and both apostles show the balance of not seeking death nor fearing it, relying on grace rather than one's own strength.
Sermon 68.1Maximus of Turin · ca. 400-465 · On the feast of Peter and Paul, Maximus turns the custom of feasting into a spiritual meal: Peter's vision of the sheet of animals signifies the Church gathered from all nations, and the martyrs are not dead but alive with Christ.
Sermon 69.1Maximus of Turin · ca. 400-465 · On Peter and Paul: Peter, the rock, first healed a lame man's feet, and Paul, the chosen vessel, spread his letters everywhere; they died on one day, Peter crucified like his Lord and Paul beheaded with milk flowing from his neck; Christians should honour the martyrs.
Sermon 70.1Maximus of Turin · ca. 400-465 · On Saint Lawrence: roasted slowly on a gridiron, he outdid the three youths in the furnace and burned more with love of Christ than with the tyrant's fire; Christians, if not martyrs, should fight evil desires with the martyrs' help and seek joy only in the age to come.
Sermon 71.1Maximus of Turin · ca. 400-465 · On Lawrence, archdeacon of Rome, who gave the Church's goods to the poor rather than surrender the sacred vessels, was roasted on a gridiron, and mocked his torturer: “Turn me over… it is cooked.”
Sermon 72.1Maximus of Turin · ca. 400-465 · On Lawrence: love of God and neighbour shines brightest in the martyrs; the deacon Lawrence showed the persecutor the poor as the Church's treasure and was roasted on a gridiron, glorifying Rome as Stephen glorified Jerusalem.
Sermon 73.1Maximus of Turin · ca. 400-465 · On Lawrence: tortured by fire and iron, he neither denied Christ nor betrayed the Church's sacred vessels, because the fire of Christ's love burned stronger within him; God permits persecutors' cruelty so that the martyrs may triumph more gloriously.
Sermon 74.1Maximus of Turin · ca. 400-465 · On Cyprian and Cornelius: Cyprian, bishop and martyr, is honoured for a rich life, eloquent teaching that steadied believers under persecution, and a precious death; Cornelius adorned the see of Rome with his blood.
Sermon 75.1Maximus of Turin · ca. 400-465 · On Cyprian: his writings, read everywhere, preserve his chaste and faithful life, and his martyrdom proved that he lived what he preached about not fearing death.
Sermon 75.2Maximus of Turin · ca. 400-465 · Fragment of a sermon on Cyprian: he combined gentleness and severity like a skilled physician, and his virtuous life and eloquent speech earned him a precious death as a martyr.
Sermon 76.1Maximus of Turin · ca. 400-465 · On Cyprian: the martyrs' deaths are their true birthdays, overcoming earthly grief; Cyprian's heart, tongue and life agreed, his teaching enriched all without loss to himself, and Psalm 37's righteous man whose steps do not slip describes him.
Sermon 78.1Maximus of Turin · ca. 400-465 · The martyrs are praised for their faith, not their sufferings; they rest under the altar where Christ's body is offered daily, as Revelation 6 shows, Cyprian among them, and their vindication waits until the number of the faithful is complete.
Sermon 79.1Maximus of Turin · ca. 400-465 · On the feast of the Maccabean martyrs: seven brothers refused to eat pork at the king's command and died one after another, encouraged by their mother, who rejoiced at their victory and then died herself.
Sermon 80.1Maximus of Turin · ca. 400-465 · The Maccabean martyrs show that the same Spirit inspires both Testaments: before Christ's passion they died for God's law in hope of the resurrection, and their mother urged the youngest to follow his brothers in death.
Sermon 81.1Maximus of Turin · ca. 400-465 · On the martyrs of Anaunia (Alexander, Martyrius and Sisinnius), killed in Maximus's own time and in peacetime by pagans whose purification rite they had rebuked; the pagans burned them on a pyre made from their church, and their faith afterwards spread through the region.
Sermon 82.1Maximus of Turin · ca. 400-465 · Following the Anaunian martyrs, who died for rebuking a pagan purification rite, Christians must reprove pagan practices rather than tolerate them by silence, since connivance shares the guilt; officials should enforce the Christian emperors' laws against pagan cults.
Sermon 83.1Maximus of Turin · ca. 400-465 · On the joint feast of the Maccabean martyrs and Eusebius of Vercelli: the seven brothers died one after another under Antiochus' tortures rather than break God's law, and their mother rejoiced and followed them in death.
Sermon 83.2Maximus of Turin · ca. 400-465 · Eusebius of Vercelli, exiled to Scythopolis and imprisoned by Arians in a tiny cell, is compared with the Maccabean martyrs: they died for the law, he suffered for the true Godhead against heresy; both are honoured together.
Sermon 84.1Maximus of Turin · ca. 400-465 · On the martyrs Cantius, Cantianus and Cantianilla of Aquileia: siblings alike in name and death, they were caught when their carriage mule fell, which Maximus interprets not as flight but as a triumphal journey to martyrdom, like Elijah's chariot.
Sermon 85.1Maximus of Turin · ca. 400-465 · A short fragment for Saint Stephen's day, the day after Christmas: the layman chosen deacon to serve widows became the first martyr, an example of chastity and martyrdom.
Sermon 86.1Maximus of Turin · ca. 400-465 · After Easter the Church shares the joy of the resurrection with the martyrs, who shared Christ's passion; Christ made known the way of life, and the martyrs, who know what he did among the dead, will share his resurrection.
Sermon 86.2Maximus of Turin · ca. 400-465 · The martyrs share Christ's resurrection already in merit, the first resurrection from sin; perhaps some rise bodily with him each Easter, as the saints rose at his resurrection and as the apostle John's body was not found in his tomb.
Sermon 87.1Maximus of Turin · ca. 400-465 · Deeds teach better than words; the martyrs, though silent, teach by their sufferings, conquer when condemned, and cry out, like Abel's blood, by the cause of their innocent death.
Sermon 88.1Maximus of Turin · ca. 400-465 · The martyrs' sufferings benefit all and confirm the faith, which must not be reopened to dispute; martyrdom is a baptism of blood that washes away sin even for catechumens; martyrs hear prayers everywhere, not only where their relics lie, and their bodies deserve honour.
Sermon 89.1Maximus of Turin · ca. 400-465 · The martyrs' voice is Romans 8:35–37; they first overcame the world's pleasures and then its threats; the avaricious suffer similar hardships for gold, so it is not the punishment but the cause that makes the martyr, as the two thieves on the cross show.
Sermon 90.1Maximus of Turin · ca. 400-465 · On a martyrs' feast attended by a visiting bishop, the preacher calls the martyrs victims who offer themselves as a sacrifice of praise, whose death is precious in God's sight.
Sermon 91.1Maximus of Turin · ca. 400-465 · A prayer-like praise of the martyrs, including women, who conquered the devil by confessing Christ; martyrdom is pardon of sins and imitation of the Lord's passion.
Sermon 92.1Maximus of Turin · ca. 400-465 · On a martyrs' feast, Christians are urged to imitate the martyrs by resisting the devil's temptations, now more dangerous than pagan persecution, and to confess the Trinity of one substance.
Chapter 12Nicetas, bishop of Remesiana · ca. 380–414 · Nicetas illustrates the resurrection by the seed that dies and rises (1 Cor 15:36) and says eternal life is for the faithful who live chastely, not for pagans, unbelievers or vicious Christians.
Chapter 8Nicetas, bishop of Remesiana · ca. 380–414 · Nicetas says that the church’s vigils join the unceasing praise of the angels in Revelation and the songs of Moses, Hannah, Isaiah, Habakkuk, Jonah and the three young men.
Book of Heresies 32.7Philastrius of Brescia · ca. 380s · Basilides permitted vice and forbade martyrdom.
Book of Heresies 32.8Philastrius of Brescia · ca. 380s · Basilides argued that one cannot confess a crucified Christ.
Book of Heresies 85.1Philastrius of Brescia · ca. 380s · The Circumcellions seek violent death as martyrdom.
Book of Heresies 85.2Philastrius of Brescia · ca. 380s · Their suicides bring them judgment, not glory.
Book of Heresies 89.6Philastrius of Brescia · ca. 380s · Martyrdom or a worthy life restores the penitent.
Book of Heresies 128.9Philastrius of Brescia · ca. 380s · High callings such as martyrdom are God's gift.
Canons on the Letters of Paul 81Priscillian · ca. 380–400 · Christians should rejoice in suffering for Christ, which brings eternal reward.
Pilgrimage (Itinerarium) 20.5Egeria · ca. 381-395 · They arrive for the feast of the martyr Helpidius, when the monks gather.
On the Complaints of Job and David 1.2Ambrose · ca. 383-390 · No earthly life equals heavenly glory; Paul, Elijah, and Peter counted their sufferings as nothing beside it.
On the Complaints of Job and David 3.7Ambrose · ca. 383-390 · The wicked find no “reclining” or rest in death, but those who die with Christ, especially martyrs, rise with him.
Petition to the Emperors (Libellus precum) 6Faustinus · ca. 383–384 · The petitioners complain that bishops who once persecuted the church on behalf of heresy, or yielded to it, now persecute them in the name of Catholic faith, though they are not heretics.
Petition to the Emperors (Libellus precum) 11Faustinus · ca. 383–384 · The petitioners list the few bishops who suffered rather than betray the faith: Paulinus of Trier, Lucifer of Cagliari, Eusebius of Vercelli, Dionysius of Milan, Rhodanius, Hilary (though he later compromised), Maximus of Naples, and Rufinianus, run to death by Epictetus of Centumcellae.
Petition to the Emperors (Libellus precum) 19Faustinus · ca. 383–384 · A peace that restores bishops who denied the Son of God to their honor is not Christ's peace and makes the martyrs' sufferings vain; yet the petitioners are persecuted, under the emperors' laws, for refusing it.
Apology of the Prophet David 85Ambrose · ca. 384-390 · The calves offered on God’s altar are the martyrs, whose souls John saw beneath the altar.
On Jacob and the Happy Life 2.42Ambrose · ca. 386-390 · Joseph in prison, Isaiah, Jeremiah, Daniel among the lions, and the mother of the Maccabees were all happy amid suffering.
On Jacob and the Happy Life 2.43Ambrose · ca. 386-390 · Ambrose retells from 4 Maccabees how the aged priest Eleazar refused Antiochus's flatteries and threats to make him eat pork.
On Jacob and the Happy Life 2.44Ambrose · ca. 386-390 · Tortured, Eleazar refused even to pretend to eat, lest he mislead the young, and died a teacher of perseverance, his reason unconquered.
On Jacob and the Happy Life 2.45Ambrose · ca. 386-390 · The seven Maccabean brothers, following Eleazar's example, told the tyrant that their faith was mature and that they feared no tortures.
On Jacob and the Happy Life 2.46Ambrose · ca. 386-390 · The eldest brother, laughing at the tyrant, confessed his faith and died under torture, his religion unconquered.
On Jacob and the Happy Life 2.47Ambrose · ca. 386-390 · The second brother, scalped, declared that his spiritual helmet could not be taken and that the tyrant suffered more in being conquered.
On Jacob and the Happy Life 2.48Ambrose · ca. 386-390 · The third brother, before his tongue was cut out, told Antiochus that God hears even the silent and that his blood would cry out.
On Jacob and the Happy Life 2.49Ambrose · ca. 386-390 · The fourth brother, broken on the wheel, saw in it the course of the law within grace and died victorious.
On Jacob and the Happy Life 2.50Ambrose · ca. 386-390 · The fifth brother, burned, thanked God for testing him like silver and gold in the fire.
On Jacob and the Happy Life 2.51Ambrose · ca. 386-390 · The sixth brother acknowledged the people's sins and accepted suffering as atonement that would make God favorable to the nation.
On Jacob and the Happy Life 2.52Ambrose · ca. 386-390 · The mother urged her youngest son, the seventh, not to yield but to join his brothers, and he died defying the king.
On Jacob and the Happy Life 2.53Ambrose · ca. 386-390 · The mother died last, surrounded by her seven sons like a city by walls, a lamp of the church; seven and eight signify the law and the gospel.
On Jacob and the Happy Life 2.54Ambrose · ca. 386-390 · Unlike other mothers, the Maccabean mother urged her sons to martyrdom, choosing their eternal life over their safety.
On Jacob and the Happy Life 2.55Ambrose · ca. 386-390 · The brothers encouraged one another to die for God, and the mother offered herself in them.
On Jacob and the Happy Life 2.56Ambrose · ca. 386-390 · The mother did not mourn her slain sons, whose dying words Ambrose likens to a seven-stringed psaltery sweeter than Sirens or swans.
On Jacob and the Happy Life 2.57Ambrose · ca. 386-390 · Ambrose praises the mother's love, strong as death, and her sons, who alone defeated the proud king without arms.
On the Duties of the Clergy 1.35Ambrose · ca. 386–390 · Fortitude, highest of the virtues, needs justice and prudence, as David showed, and its glory belongs also to the martyrs and Daniel, who conquered by faith.
On the Duties of the Clergy 1.37Ambrose · ca. 386–390 · Fortitude keeps the mind even in grief and success, but must attempt only the possible; so the Lord bids his people flee persecution rather than rush into martyrdom.
On the Duties of the Clergy 1.40Ambrose · ca. 386–390 · Scripture also has heroes of warlike fortitude: Joshua, Gideon, Jonathan, and the Maccabees, above all Eleazar, who died killing the king’s elephant.
On the Duties of the Clergy 1.41Ambrose · ca. 386–390 · Fortitude shows itself in adversity and martyrdom: Judas and Jonathan Maccabaeus, the seven brothers and their mother, the Innocents, Agnes, and Lawrence with Xystus.
On the Duties of the Clergy 1.42Ambrose · ca. 386–390 · Christians should not provoke the authorities to persecution out of desire for glory, nor be softened by flattery.
On the Duties of the Clergy 2.28Ambrose · ca. 386–390 · Ambrose defends his melting down of church vessels to ransom captives, since the Church’s true treasures are the poor, as Lawrence showed, and sets rules for using consecrated vessels.
On the Duties of the Clergy 3.14Ambrose · ca. 386–390 · Elisha spared the captured Syrians, John rebuked Herod’s marriage, and Susanna chose death over disgrace: the honourable always proves useful.
Exposition of Psalm 118 3.7.2Ambrose · ca. 386-397 · Persecution refines the church like gold until Christ rests his head on her faith.
Exposition of Psalm 118 3.14.2Ambrose · ca. 386-397 · There is also the baptism of martyrdom and a baptism of fire at the gate of paradise, the fiery sword set after the fall.
Exposition of Psalm 118 3.42.1Ambrose · ca. 386-397 · On verse 23: this is the voice of a martyr standing before persecuting judges.
Exposition of Psalm 118 5.17.2Ambrose · ca. 386-397 · The apostles, Paul, and the martyrs, wounded for Christ, loved him the more.
Exposition of Psalm 118 5.18.1Ambrose · ca. 386-397 · The church, offering her martyrs, invites all to taste that the Lord is sweet.
Exposition of Psalm 118 5.26.4Ambrose · ca. 386-397 · Christ went first in fasting, suffering, and death, and Peter followed him to the end.
Exposition of Psalm 118 6.16.1Ambrose · ca. 386-397 · Preaching on a martyrs’ feast, Ambrose likens the martyrs to serpents that shed their skins, sent as lambs among wolves.
Exposition of Psalm 118 6.33.1Ambrose · ca. 386-397 · On verse 46: this is the voice of the martyr who gloried in the cross before kings.
Exposition of Psalm 118 6.33.2Ambrose · ca. 386-397 · Christ calls the martyr, sheltered in the rock of the gospel, to show her face and confess with her voice.
Exposition of Psalm 118 6.33.3Ambrose · ca. 386-397 · The martyr shows the sign of the cross and preaches, sheltered by Christ’s body.
Exposition of Psalm 118 8.7.4Ambrose · ca. 386-397 · God, who holds the earth in his hand, finds a broad house in the faithful; the martyr says “my portion is the Lord.”
Exposition of Psalm 118 8.12.1Ambrose · ca. 386-397 · Christ promises paradise to all who confess him, but “today” to the martyr.
Exposition of Psalm 118 8.37.2Ambrose · ca. 386-397 · Forethought prepares one for persecution and slander, for the disciple is not above his master.
Exposition of Psalm 118 9.2.2Ambrose · ca. 386-397 · Love shuts out fear, as in the soldier, the servant, the parent, and above all the martyrs.
Exposition of Psalm 118 11.22.3Ambrose · ca. 386-397 · The persecuted apostles rejoiced to suffer for Christ and counted the most beaten as the most honored.
Exposition of Psalm 118 12.30.1Ambrose · ca. 386-397 · The martyr endures torture because meditation on the law teaches that future punishments are worse.
Exposition of Psalm 118 12.32.1Ambrose · ca. 386-397 · A tradition tells that Isaiah, tempted by the devil to recant, chose death for the truth.
Exposition of Psalm 118 12.43.1Ambrose · ca. 386-397 · The seventh verse can be the martyr’s word: persecutors tried every torment but could not move him.
Exposition of Psalm 118 12.43.2Ambrose · ca. 386-397 · The martyr’s faith triumphs over persecutors and death.
Exposition of Psalm 118 12.43.3Ambrose · ca. 386-397 · The dying martyr sees the angels and Christ waiting to escort and crown him.
Exposition of Psalm 118 14.17.1Ambrose · ca. 386-397 · Without persecution there would be no martyrs; those who suffered are more blessed.
Exposition of Psalm 118 14.27.2Ambrose · ca. 386-397 · Those whose works shine in Christ’s light, like Peter, the martyrs and David, are lamps for Christ.
Exposition of Psalm 118 14.35.1Ambrose · ca. 386-397 · The verse fits the martyr who escapes the snares of torment and bribes.
Exposition of Psalm 118 14.35.2Ambrose · ca. 386-397 · Martyrs escape the snares of confiscation, torture and the bribes of tyrants and gain heaven.
Exposition of Psalm 118 14.40.1Ambrose · ca. 386-397 · The martyrs inherit God’s testimonies, which were given with heaven and earth as witnesses.
Exposition of Psalm 118 15.18.3Ambrose · ca. 386-397 · Love of wife and children has turned many from martyrdom; Samson and Solomon fell through women.
Exposition of Psalm 118 15.20.1Ambrose · ca. 386-397 · The time to hate is martyrdom, when God must come before kin; Christ means loving him more than parents.
Exposition of Psalm 118 17.6.4Ambrose · ca. 386-397 · David himself was pardoned on confession; the soul that believes God’s testimonies advances.
Exposition of Psalm 118 19.35.2Ambrose · ca. 386-397 · The persecutor is separated from Christ, who is life; he can harm the body but not the soul.
Exposition of Psalm 118 20.2.2Ambrose · ca. 386-397 · Whatever the body suffers, if Christ the head is kept, salvation is safe.
Exposition of Psalm 118 20.10.1Ambrose · ca. 386-397 · The tortured martyr prays the verse; Greek tapeinōsis means both humility and affliction.
Exposition of Psalm 118 20.14.2Ambrose · ca. 386-397 · Christ’s death opened the way to martyrdom and paradise; all must hope only in his mercy at judgment.
Exposition of Psalm 118 20.43.3Ambrose · ca. 386-397 · Many persecutions mean many crowns.
Exposition of Psalm 118 20.44.1Ambrose · ca. 386-397 · Sebastian of Milan went to Rome, where persecution raged, and was crowned a martyr.
Exposition of Psalm 118 20.47.1Ambrose · ca. 386-397 · Every victory over temptation makes one a martyr, a witness of Christ.
Exposition of Psalm 118 20.47.2Ambrose · ca. 386-397 · Defending the orphan and widow, or choosing humility, makes one Christ’s witness.
Exposition of Psalm 118 20.47.3Ambrose · ca. 386-397 · True witness to Christ is given by deeds, not words alone.
Exposition of Psalm 118 20.48.1Ambrose · ca. 386-397 · Many are hidden martyrs; others confess outwardly and deny inwardly, like those who feign faith to marry a Christian.
Exposition of Psalm 118 20.57.2Ambrose · ca. 386-397 · Faith is the Christian’s beginning, righteousness and martyrdom its fullness.
Exposition of Psalm 118 21.7.1Ambrose · ca. 386-397 · The innocent martyr is persecuted without cause, accused of what he is not.
Exposition of Psalm 118 21.8.2Ambrose · ca. 386-397 · The martyr amid tortures trembles more at the thought of eternal punishment.
Exposition of Psalm 118 21.9.1Ambrose · ca. 386-397 · Ambrose prays that in persecution he may fear Christ’s rejection more than torture.
Exposition of Psalm 118 21.21.3Ambrose · ca. 386-397 · Peter was crucified upside down; to the faithful the cross is grace, redemption and resurrection.
Exposition of Psalm 118 22.44.2Ambrose · ca. 386-397 · Christ flees for the weak and goes to the saints, the mountains of spices, who bear martyrdom.
Letter 16.2Augustine of Hippo · ca. 386–430 · Maximus mocks the Christian veneration of African martyrs with Punic names and their tombs.
Letter 17.5Augustine of Hippo · ca. 386–430 · Augustine invites Maximus to a serious discussion and states that Catholic Christians worship no dead person and no creature, but only the one God who made all things.
Letter 22.3Augustine of Hippo · ca. 386–430 · Augustine complains that drunken feasts are tolerated, even held daily at the martyrs' shrines, while sexual sin is rightly punished by exclusion from communion.
Letter 22.4Augustine of Hippo · ca. 386–430 · Augustine urges Aurelius to abolish the feasts, as most churches overseas have done, by the authority of a council or by the example of Carthage.
Letter 22.6Augustine of Hippo · ca. 386–430 · Augustine proposes that the feasts at the tombs be replaced by modest offerings for the dead given freely to all, with money given to the poor.
Letter 29.2Augustine of Hippo · ca. 386–430 · Augustine reports that, when the people of Hippo protested against the banning of the festival of 'Gladness', he preached on Christ's saying about dogs and swine.
Letter 29.4Augustine of Hippo · ca. 386–430 · Augustine reminded the people that Israel feasted in drunkenness only once, before the golden calf, and urged them not to do as Christians what Israel did for an idol.
Letter 29.6Augustine of Hippo · ca. 386–430 · Augustine read the people Paul's lists of the works of the flesh and the fruit of the Spirit, asking how Christians could be known by the fruit of drunkenness.
Letter 29.9Augustine of Hippo · ca. 386–430 · Augustine explained that the feasts at martyrs' shrines had been tolerated after the persecutions to ease the conversion of pagans, but must now be given up.
Letter 88.8Augustine of Hippo · ca. 386–430 · The Hippo clergy describe Circumcellion attacks, including blinding with lime and vinegar, and contrast them with the Donatists’ claim to suffer persecution.
Letter 89.2Augustine of Hippo · ca. 386–430 · Augustine argues that the Donatists are not martyrs, since the cause, not the punishment, makes a martyr, and that their violence makes them the real persecutors.
Letter 93.40Augustine of Hippo · ca. 386–430 · Cyprian either did not hold rebaptism, corrected it, or covered it by his love for unity, and his martyrdom pruned any fault.
Letter 105.5Augustine of Hippo · ca. 386–430 · The Donatists suffer for their crimes, not as martyrs; the authorities rightly resist their violence, and many converts wish to be compelled so as to escape it.
Letter 105.11Augustine of Hippo · ca. 386–430 · When emperors command unity, Christ commands through them, as Paul forbade divisions; Catholics persecuted by heretical emperors were true martyrs.
Letter 108.9Augustine of Hippo · ca. 386–430 · Augustine argues that Cyprian, whom the Donatists cite for rebaptism, loved unity above all and was purified by martyrdom within it.
Letter 108.14Augustine of Hippo · ca. 386–430 · Augustine answers the Donatist boast of persecution by pointing to their own persecution of the Maximianists and to the violence of the Circumcellions.
Letter 111.5Augustine of Hippo · ca. 386–430 · Augustine explains that God delivered Daniel and the three men to convert their kings, but not the Maccabean martyrs, who also confessed that they suffered for their sins.
Letter 138.12Augustine of Hippo · ca. 386–430 · The command to turn the other cheek is not to be taken literally but as teaching patience: temporal things should be yielded for the sake of eternal ones.
Letter 139.2Augustine of Hippo · ca. 386–430 · Augustine again asks that the Donatist murderers not be executed, reports the Donatist bishop Macrobius's activity, and cites an imperial precedent of clemency.
Letter 140.25Augustine of Hippo · ca. 386–430 · Christ showed his risen body not to his persecutors but to his disciples, so that others would believe their testimony, sealed with signs and their own sufferings.
Letter 140.27Augustine of Hippo · ca. 386–430 · There were martyrs before Christ, and in the New Testament there are faithful rich people who use wealth well; Christ's cry expresses the martyrs' voice, who seem forsaken but submit to the Father's will.
Letter 140.35Augustine of Hippo · ca. 386–430 · The martyr, afflicted in the flesh, prays not to be forsaken, since no friend, praise, or human virtue can help without God.
Letter 140.38Augustine of Hippo · ca. 386–430 · 'You brought me into the dust of death' cannot mean that Christ's body decayed; it refers to the martyrs of his body awaiting resurrection, or figuratively to his persecutors as dust.
Letter 140.41Augustine of Hippo · ca. 386–430 · 'Deliver my soul from the sword' refers figuratively to the tongues of Christ's persecutors, or to the sword that would kill his martyrs, whose souls he asks to be delivered.
Letter 151.9Augustine of Hippo · ca. 386–430 · In prison Marcellinus welcomed suffering as punishment for sins in this life, and swore to Augustine that he had never known any woman but his wife.
Letter 157.36Augustine of Hippo · ca. 386–430 · Many rich Christians became martyrs, and those who keep their wealth but show mercy to Christ in the needy will stand at his right hand.
Letter 166.18Augustine of Hippo · ca. 386–430 · Augustine quotes his own earlier answer in On Free Will: infants' sufferings may correct their parents, and God may compensate the infants, as with the Holy Innocents honored as martyrs.
Letter 173.5Augustine of Hippo · ca. 386–430 · 1 Cor 13:3 does not commend suicide but the choice to suffer rather than do evil, as the three young men in Daniel did.
Letter 173.6Augustine of Hippo · ca. 386–430 · Outside the church's unity and love, even martyrdom by fire profits nothing.
Letter 185.8Augustine of Hippo · ca. 386–430 · Emperors' laws for the truth rightly punish the Donatists, as Nebuchadnezzar's law protecting the true God was just.
Letter 185.9Augustine of Hippo · ca. 386–430 · It is the cause, not the suffering, that makes a martyr: Sarah persecuted Hagar justly, while Saul persecuted David unjustly.
Letter 185.12Augustine of Hippo · ca. 386–430 · The Donatists' self-killing is an old custom, from provoking pagans and travelers to kill them to throwing themselves from cliffs or into fire and water.
Letter 189.3Augustine of Hippo · ca. 386–430 · By love the saints and martyrs pleased God, and believers advance toward the vision of God, which surpasses all created beauty.
Letter 204.4Augustine of Hippo · ca. 386–430 · Augustine recalls his earlier arguments that the cause, not the punishment, makes a martyr, that rulers may punish sacrilege, and that receiving Donatists without rebaptism does not mean receiving them unchanged.
Letter 212.1Augustine of Hippo · ca. 386–430 · Augustine commends the widow Galla and her daughter, the virgin Simpliciola, to Bishop Quintilian, noting that they carry relics of the martyr Stephen.
Letter 228.3Augustine of Hippo · ca. 386–430 · Augustine says that clergy who stay with their people and suffer lay down their lives for the brothers, as 1 John 3:16 commands.
Letter 228.4Augustine of Hippo · ca. 386–430 · Augustine grants that flight from barbarians is acceptable for those without church office, but says the minister who stays bears greater fruit of love than a martyr who fled for himself.
Letter 265.4Augustine of Hippo · ca. 386–430 · Augustine argues that since Christ made baptism necessary, the apostles must have been baptized even though Scripture does not record it, as martyrdom alone substitutes for baptism.
Homilies on Matthew 9.2John Chrysostom · ca. 390 · No one is truly wronged: injustice suffered is reckoned for remission of sins or for reward, as with David and Lazarus; the innocents lost nothing and God would not have taken them had they been destined for greatness; Herod's dreadful death; Jer 31:15 shows God foreknew; God permits without causing, and works through opposites.
Homilies on Matthew 33.2John Chrysostom · ca. 390 · Christ shows his power by sending the apostles as sheep and doves, joining serpent-like wisdom that guards the faith to dove-like innocence that never retaliates; he foretells councils, kings, and family betrayals, and consoles them with his name, the Spirit, and endurance to the end.
Homilies on Matthew 33.5John Chrysostom · ca. 390 · Christ requires endurance to the end; the apostles, accused before tyrants as destroyers of the world, overcame by endurance, while Christians now, under pious emperors and in peace, grow soft.
Homilies on Matthew 34.4John Chrysostom · ca. 390 · Christ consoles the apostles against slander by his own sharing in it and by the promise that time will reveal the truth; he bids them preach boldly, fear only him who can destroy soul and body, trust his providence, and confess him; the corruption of bodies after death is shown to be a benefit.
Homilies on Matthew 38.4John Chrysostom · ca. 390 · Virtue’s yoke is light, as the joy of the voluntarily poor and of the martyrs shows, while covetousness, anger and love of the body weigh the soul down; Chrysostom urges his hearers to take up Christ’s yoke.
Homilies on Matthew 48.4John Chrysostom · ca. 390 · Herodias asks for John’s head on a platter so as to silence his tongue; God permits the murder, crowning John and consoling all who suffer unjustly; Chrysostom warns against rash oaths and shows how sexual immorality breeds murder.
Homilies on Matthew 55.1John Chrysostom · ca. 390 · After rebuking Peter, Christ teaches that his followers too must be ready to die, but without compulsion: following him means freely denying oneself, as one disowns a stranger, and not sparing the body in trials.
Homilies on Matthew 55.2John Chrysostom · ca. 390 · Taking up the cross means being ready daily for a shameful death, and following Christ means suffering for his sake with every virtue; Christ demands this not from harshness but from love, as a father does not spare his son and a general does not keep his soldiers idle.
Homilies on Matthew 65.2John Chrysostom · ca. 390 · The sons of Zebedee, thinking the kingdom was about to appear, ask for the first seats; Christ turns them from honors to the cup and baptism of suffering, foretelling their martyrdom.
Homilies on Matthew 77.6John Chrysostom · ca. 390 · Love that serves one’s neighbor surpasses even martyrdom, as Paul’s choice to remain and Christ’s charge to Peter show; every husband and wife has a flock to feed, and almsgiving gives prayer and fasting their power, so that no one is saved who does not seek the common good.
Homilies on Matthew 84.4John Chrysostom · ca. 390 · The Christian conquers not by doing evil but by suffering it, as martyrs and saints did and as Joseph did when, silent and imprisoned, he overcame both his brothers and the Egyptian woman, a type of Christ condemned in silence.
On Elijah and Fasting 62Ambrose · ca. 387-390 · Drinkers make toasts to emperors and armies into duties of loyalty, and some drink at martyrs' tombs, as if drunkenness honored those who learned to suffer by fasting.
Hexameron (Exameron) 3.56Ambrose · ca. 387-390 · As grafting sweetens bitter almonds and tended pomegranates bear fruit, so teaching and discipline can reform any soul.
Hexameron (Exameron) 4.7Ambrose · ca. 387-390 · The sun and moon serve day and night; mystically, the waning moon figures the church, diminished by persecution but filled by martyrs.
Hexameron (Exameron) 4.32Ambrose · ca. 387-390 · The waning and waxing moon is a type of Christ, who emptied himself, and of the church, which shines with his borrowed light and grows through persecution.
Hexameron (Exameron) 5.16Ambrose · ca. 387-390 · The good fish need not fear Peter's net; Stephen, the first martyr, was such a fish, with confession in his mouth.
Hexameron (Exameron) 5.80Ambrose · ca. 387-390 · Like the phoenix, the Christian should make Christ and faith his coffin, filled with virtues, as Paul did in martyrdom.
On Joseph 26Ambrose · ca. 387-390 · Potiphar's wife accused Joseph falsely; he did not defend himself and went to prison as a martyr for chastity, and God did not desert him.
Explanation of Twelve Psalms 35.13.4Ambrose · ca. 387-397 · Herod, bound by his oath, had John beheaded.
Explanation of Twelve Psalms 35.24.1Ambrose · ca. 387-397 · Some read the torrent as the martyrs' joy in persecution, where grace abounds.
Explanation of Twelve Psalms 36.54.1Ambrose · ca. 387-397 · Paul, a youth at his conversion, is called a man at his passion.
Explanation of Twelve Psalms 36.60.3Ambrose · ca. 387-397 · Paul was young at Stephen's death, old at his own; Peter likewise grew old for martyrdom.
Explanation of Twelve Psalms 36.60.4Ambrose · ca. 387-397 · Old age stands for the completed contest.
Explanation of Twelve Psalms 37.52.2Ambrose · ca. 387-397 · An honorable death crowns a life; better to die to rise than to live to die.
Explanation of Twelve Psalms 37.55.3Ambrose · ca. 387-397 · The martyrs' scars are glorious; the flesh of death becomes a robe of glory.
Explanation of Twelve Psalms 43.38.2Ambrose · ca. 387-397 · The apostles’ sufferings built up the church and moved others to hasten to martyrdom.
Explanation of Twelve Psalms 43.70.2Ambrose · ca. 387-397 · Shame for Christ’s sake is the glory of confession; being ashamed of Christ brings his shame on us.
Explanation of Twelve Psalms 43.81.2Ambrose · ca. 387-397 · God sees the heart’s thoughts; to die in Christ for his name is glorious.
Explanation of Twelve Psalms 43.83.1Ambrose · ca. 387-397 · Those who never forgot God hid only innocence and faced death daily for him, like Paul.
Explanation of Twelve Psalms 45.13.3Ambrose · ca. 387-397 · Christ was never separated from the Father; God “moves” away from the sinner, as with Adam, but “stands” for the martyr Stephen.
Explanation of Twelve Psalms 61.17.2Ambrose · ca. 387-397 · The betrayed emperor could say with the psalm that his soul was subject to God, whom alone he feared.
Explanation of Twelve Psalms 61.17.3Ambrose · ca. 387-397 · The soul subject to God is free of human power; for the righteous, death is an escape from sin.
Explanation of Twelve Psalms 61.18.5Ambrose · ca. 387-397 · Stephen, immovable in faith, saw Christ standing and was crowned; the moved are poor, the righteous rich.
On Free Choice of the Will 3.23Augustine of Hippo · ca. 387–395 · Augustine answers objections about infants who die or suffer (no one is created in vain; baptized infants are helped by the faith of those who present them; the Holy Innocents are honored as martyrs) and about animal pain, which shows the soul's desire for unity and points to the Creator's unity.
On the Catholic Way of Life and the Manichaean Way of Life 1.23Augustine of Hippo · ca. 387–389 · As examples of patience from the Old Testament, Augustine points to Job, who held his riches lightly, and above all to the mother of the seven martyred sons in 2 Maccabees, strengthened by Scripture's precepts of fortitude.
On the Catholic Way of Life and the Manichaean Way of Life 1.35Augustine of Hippo · ca. 387–389 · Augustine answers the Manichaean charge that baptized Christians should not marry, beget children, or own property, citing Paul's words on the body, marriage, and continence in 1 Corinthians 6–7, and closes the first book.
Sermon on the Eight Beatitudes 8Chromatius of Aquileia · ca. 388-407 · Chromatius explains the eighth step: those who live righteously will be persecuted, and Christ leads them to rejoice even in death.
Sermon on the Eight Beatitudes 9Chromatius of Aquileia · ca. 388-407 · Chromatius explains the final step, joyful endurance of persecution and death, as Paul climbed to martyrdom, and compares the beatitudes to Jacob's ladder.
Sermon 9.1Chromatius of Aquileia · ca. 388-407 · text not on this site
Sermon 14.2Chromatius of Aquileia · ca. 388-407 · text not on this site
Sermon 19.2Chromatius of Aquileia · ca. 388-407 · text not on this site
Tractates on Matthew 3.8Chromatius of Aquileia · ca. 388–407 · Chromatius explains that those persecuted for righteousness are above all the martyrs, led by the apostles, to whom the kingdom is promised.
Tractates on Matthew 3.9Chromatius of Aquileia · ca. 388–407 · Chromatius urges Christians to endure persecution with joy, since a great reward is laid up in heaven.
Tractates on Matthew 8.2Chromatius of Aquileia · ca. 388–407 · Chromatius discusses the view that the adversary is the devil, accepting it only in the sense that a Christian should consent to martyrdom rather than be accused by the devil of denying the faith.
Tractates on Matthew 11.1Chromatius of Aquileia · ca. 388–407 · Chromatius explains that Christ replaces the law of retaliation with patience, which trains Christians for martyrdom.
Homily 67.1 on JohnJohn Chrysostom · ca. 390 · Christ teaches that whoever hates his life in this world will keep it, calls his servants to follow him even to death, and shows his true humanity by being troubled at the approach of his passion.
Homily 88.1 on JohnJohn Chrysostom · ca. 390 · Christ restores Peter with a threefold question of love, entrusts him with the care of his sheep and of the brothers, and foretells his martyrdom as glory to God.
Life of Malchus 6Jerome · ca. 390–392 · Forced by his master to take a fellow captive as wife, Malchus nearly kills himself, but she persuades him to live with her in a chaste marriage.
Matthaei, chapter 30Nemesius of Emesa · ca. 390-400 · Nemesius defines the involuntary by force, treats mixed actions done under constraint, and denies that acts of desire or anger are involuntary.
Sermon 4.2Augustine of Hippo · ca. 391-430 · Peter, carnally minded, denied Christ, but the Spirit made him ready to die; the same Spirit gave all the martyrs their courage.
Sermon 4.36Augustine of Hippo · ca. 391-430 · On the feast of the martyr Vincent, Augustine urges that the devil still persecutes: the sick person who refuses magical remedies and amulets wins a martyr's hidden victory.
Sermon 4.37Augustine of Hippo · ca. 391-430 · Christians honor the martyrs by imitating them in daily struggle against the devil, relying on Christ, who has conquered the world.
Sermon 13.6Augustine of Hippo · ca. 391-430 · All who hold authority are ordained by God; whoever does good will have praise, either from a just authority or from God, as the martyr Cyprian did, who was condemned on this very spot.
Sermon 16.3Augustine of Hippo · ca. 391-430 · The Psalm cannot mean present life, since keeping its commands, such as refusing false witness under threat of death, may cost that life; it means eternal life, which those who obey even unto death obtain.
Sermon 22.4Augustine of Hippo · ca. 391-430 · Since everything foretold about the Church has come true, its worldwide spread, heresies, persecution, the martyrs' harvest, the fall of the idols, the foretold judgment will certainly come too.
Sermon 31.1Augustine of Hippo · ca. 391-430 · The psalm about sowing in tears and reaping in joy suits the martyrs but applies to all Christians: the seeds are good works and the sheaves the eternal reward; but why tears, if God loves a cheerful giver?
Sermon 31.2Augustine of Hippo · ca. 391-430 · The martyrs spent themselves for Christ, as those who eat at his great table must give their lives for the brothers; secure of the resurrection, they sowed, and so must we by good works.
Sermon 31.3Augustine of Hippo · ca. 391-430 · Christ, who suffered by his own power, voiced sorrow before his death for the sake of his weaker members; the sowing in tears belongs especially to them, while Paul faced death exulting.
Sermon 32.18Augustine of Hippo · ca. 391-430 · When threats tempt us to sin, we should remember that God either averts the danger or permits it for our good, as with the three young men in the furnace and the Maccabean martyrs.
Sermon 36.10Augustine of Hippo · ca. 391-430 · The one poor in inner riches gives way to threats and bears false witness; the one rich within, like the martyrs, can lose only outward things and fears the lie that kills the soul more than death.
Sermon 37.1Augustine of Hippo · ca. 391-430 · On a feast of martyrs Augustine announces that the “strong woman” of Prov 31, whom her husband found lost and adorned, is the Church, the mother of the martyrs.
Sermon 37.18Augustine of Hippo · ca. 391-430 · The Church’s fine linen is her shining confession of faith, her purple the martyrs’ blood.
Sermon 37.22Augustine of Hippo · ca. 391-430 · The Church’s beauty and strength are her linen and her purple; her joy at the end follows long tribulation.
Sermon 37.25Augustine of Hippo · ca. 391-430 · The Church speaks carefully and keeps love in order, praising each thing according to its rank, as the martyr Donata did when she gave honor to Caesar and fear to God.
Sermon 46.11Augustine of Hippo · ca. 391-430 · Bad shepherds promise worldly happiness and so build on sand; God scourges every son he receives, as he scourged his sinless Son; the weak must be told to expect trials, and the frightened that God will not let them be tempted beyond their strength.
Sermon 49.10Augustine of Hippo · ca. 391-430 · If imitating Christ seems too much, look at Stephen, a man like us, who spoke sharply to his hearers and yet loved them when they stoned him.
Sermon 49.11Augustine of Hippo · ca. 391-430 · Stephen prayed standing for himself but knelt to pray for those who stoned him, because their sin was hard to forgive; this is the great work of the vineyard, to root out hatred of enemies.
Sermon 51.2Augustine of Hippo · ca. 391-430 · Christ himself was made a spectacle on the cross, as his martyrs were; those who chose church over the amphitheatre chose a better spectacle and conquered the devil.
Sermon 51.8Augustine of Hippo · ca. 391-430 · The critics’ first objection concerns Matthew’s three sets of fourteen generations; Augustine first restates the Church’s faith that Christ was born of the Father eternally and of the Holy Spirit from the Virgin Mary.
Sermon 53.1Augustine of Hippo · ca. 391-430 · On a virgin martyr’s feast Augustine turns to the beatitudes: everyone wants happiness, but must do now the work that earns it; to be poor in spirit is to be humble.
Sermon 56.16Augustine of Hippo · ca. 391-430 · At the very least, forgive an enemy who asks pardon; Christ on the cross and Stephen under the stones forgave even those who did not ask.
Sermon 62.14Augustine of Hippo · ca. 391-430 · A powerful enemy’s scheming is a razor that can shave off only superfluities, wealth and even bodily life, as the martyrs knew, not the riches of the heart.
Sermon 62.15Augustine of Hippo · ca. 391-430 · God, who numbers our hairs, lets enemies harm the faithful only for their testing; the powerful can only take what a thief, a fever, or a poisonous mushroom could take, so we must not cling to life at the cost of our souls.
Sermon 64.1Augustine of Hippo · ca. 391-430 · Christ sent a few sheep among many wolves; when the wolves killed the sheep, the wolves themselves were converted into sheep.
Sermon 64.2Augustine of Hippo · ca. 391-430 · Christ, who promised crowns and helps those who struggle, commanded the shrewdness of serpents and the simplicity of doves, by which death dies in the martyr.
Sermon 64.3Augustine of Hippo · ca. 391-430 · The serpent’s shrewdness is to be imitated in shedding its old skin through a narrow hole, as we put off the old man, and in guarding its head, as we guard Christ, our life.
Sermon 64.4Augustine of Hippo · ca. 391-430 · Doves live in fellowship and quarrel peacefully, as Paul’s discipline corrects a brother without enmity; martyrs’ feasts should be kept soberly, in praise of the God who crowns them.
Sermon 65.1Augustine of Hippo · ca. 391-430 · Christ commands us not to fear those who kill only the body but to fear God; by fearing God the martyrs ceased to fear men.
Sermon 65.2Augustine of Hippo · ca. 391-430 · A persecutor is a mortal man threatening a mortal man, and can touch only the body; the martyr, fearing God, does not fear, for the soul is untouched and the body will rise immortal.
Sermon 65.7Augustine of Hippo · ca. 391-430 · The death of the soul is to be mourned more than that of the body; the martyr should fear not the sword but his own tongue, lest by denying Christ he kill his soul.
Sermon 65.8Augustine of Hippo · ca. 391-430 · In Gehenna the body suffers everlasting punishment and the soul the absence of God; the soul should fear its own death, and the martyrs, fearing it, won their crowns.
Sermon 81.2Augustine of Hippo · ca. 391-430 · Pressure is not a stumbling block but can yield oil like an olive press; Job’s wife, urging blasphemy, was the stumbling block, which Job, being meek, overcame.
Sermon 96.4Augustine of Hippo · ca. 391-430 · Taking up the cross means bearing all opposition, even from fellow Christians, and preferring the Creator to the world; Augustine then raises the question how the world is evil if its maker is good.
Sermon 107.10Augustine of Hippo · ca. 391-430 · Beyond greed for money there is greed for life: one who is threatened with death unless he lies should let his body be killed rather than kill his soul by false witness, perhaps becoming a martyr.
Sermon 116.7Augustine of Hippo · ca. 391-430 · Saul the persecutor, struck down by Christ’s voice from heaven, became Paul the preacher; through the apostles and martyrs the church grows like a house built of living stones, singing a new song until it is dedicated at the resurrection.
Sermon 128.2Augustine of Hippo · ca. 391-430 · John was the lamp prepared to confound Christ’s enemies; Christ bears witness to himself in the martyrs, and gives the Holy Spirit, a gift equal to himself, who pours God’s love into our hearts.
Sermon 138.1Augustine of Hippo · ca. 391-430 · Christ calls himself the good shepherd, yet Peter, Paul, the apostles, the martyr bishops, and Cyprian were good shepherds too, because they shed their blood for the sheep out of love.
Sermon 138.2Augustine of Hippo · ca. 391-430 · Heretics who suffer for their errors falsely claim the name of martyrs; Paul shows that even giving one’s body to be burned profits nothing without love.
Sermon 143.5Augustine of Hippo · ca. 391-430 · The world cannot blame the devil for its unbelief: cast out and judged, he attacks only from outside, and martyrs of every age and sex have overcome him by faith in Christ.
Sermon 147.3Augustine of Hippo · ca. 391-430 · Christ, the Rock, made Peter truthful; after his threefold confession of love Christ foretold Peter’s crucifixion and called him to follow him now to a crown, since the resurrection had taken away the fear of death.
Sermon 155.12Augustine of Hippo · ca. 391-430 · “Those in the flesh cannot please God” means those who live by fleshly desires, not those living in the body, since patriarchs, prophets, apostles, and martyrs pleased God.
Sermon 158.8Augustine of Hippo · ca. 391-430 · Hope sustains the pilgrim on the way and will cease when the reality comes; in this hope the martyrs endured for Christ, who now dwells in hearts by faith.
Sermon 159.1Augustine of Hippo · ca. 391-430 · Our justification in this life is imperfect, but the martyrs attained perfection; so at the altar the Church prays for the other departed but not for the martyrs, whose prayers we seek.
Sermon 159.7Augustine of Hippo · ca. 391-430 · What Paul held back is that righteousness deserves more than sin received: for it one must endure pain, despising not only delights but prisons, torture, and death, as an adulterer's love does not.
Sermon 159.8Augustine of Hippo · ca. 391-430 · The martyrs are the perfect lovers of righteousness who trample both delights and terrors; so believers must climb the roof of their flesh and proclaim openly what they hear in secret.
Sermon 169.14Augustine of Hippo · ca. 391-430 · Even robbers endure torture out of some fleshly love; so sharing in Christ's sufferings requires love, but love of God, which only God gives.
Sermon 169.15Augustine of Hippo · ca. 391-430 · Only love makes suffering profitable and makes a true martyr; that love is poured into hearts by the Holy Spirit, a rich guest who enlarges rather than crowds the soul.
Sermon 173.2Augustine of Hippo · ca. 391-430 · Faith in the resurrection distinguishes Christians from pagans; grief is human and Christ himself wept, not for Lazarus but for death, the penalty of the soul's desertion of God; death is so bitter that martyrs' courage is great.
Sermon 218.4Augustine of Hippo · ca. 391-430 · The two thieves signify those who suffer for righteousness and those who suffer without love.
Sermon 253.2Augustine of Hippo · ca. 391-430 · Christ entrusts his sheep to Peter as the proof of his love and foretells Peter’s passion, showing that shepherds must be ready to die for the flock.
Sermon 253.3Augustine of Hippo · ca. 391-430 · Peter’s presumption failed because he lacked charity; having denied life by fearing death, he rose by weeping, and the risen Lord, who had said “You cannot follow me now,” now says “Follow me.”
Sermon 253.5Augustine of Hippo · ca. 391-430 · “I want him to remain” may mean either that John would not be martyred as Peter was, or that John’s Gospel of the divine Word will be fully understood only when Christ comes.
Sermon 262.1Augustine of Hippo · ca. 391-430 · The eternal Son became man, died, rose, and lived forty days with the disciples; the Ascension coincides with the anniversary of Leontius, founder of the basilica, but the star must yield to the sun.
Sermon 273.1Augustine of Hippo · ca. 391-430 · Christ taught his martyrs by example; the soul dies only if God leaves it, and as for the body, Christ promised that not a hair would perish.
Sermon 273.2Augustine of Hippo · ca. 391-430 · Asked to remember a man in prayer, Fructuosus answered that he must pray for the Catholic Church from east to west, meaning: do not leave the Church for which I pray.
Sermon 273.3Augustine of Hippo · ca. 391-430 · The deacon Eulogius said he worshiped not Fructuosus but Fructuosus’s God; so Christians honor martyrs but worship God, unlike pagans, who worship as gods the dead kings of old.
Sermon 273.4Augustine of Hippo · ca. 391-430 · Temple and sacrifice belong to the true God alone; the devil, like the cold north wind, lay upon souls until grace, the warm south wind, blew through God’s garden and its spices, the martyrs, flowed.
Sermon 273.5Augustine of Hippo · ca. 391-430 · The martyrs are the good fragrance of Christ, giving life to those who love and death to those who envy; like broken flasks of ointment, the more they were persecuted the farther their fragrance spread.
Sermon 273.6Augustine of Hippo · ca. 391-430 · On the day of Agnes, the thirteen-year-old virgin who conquered the devil, Augustine says the pagan gods cannot be compared even with the weakest believer: Hercules conquered monsters, Fructuosus the whole world.
Sermon 273.7Augustine of Hippo · ca. 391-430 · Christians honor the martyrs, naming them at the altar, but offer sacrifice only to God; the saints themselves, like Paul and Barnabas at Lystra and the angel in the Apocalypse, refused worship, and the martyrs hate the drunken feasting at their shrines.
Sermon 273.8Augustine of Hippo · ca. 391-430 · The martyrs were men like us and are to be imitated; even Christ, God equal to the Father, as man chose to be priest and sacrifice rather than receive them, so we honor the martyrs and worship their God.
Sermon 274.1Augustine of Hippo · ca. 391-430 · Vincent conquered in every torment, but his patience was God’s gift and his cause, not his pain, made him a martyr; the last temptation, pride in victory, is conquered by being praised in the Lord.
Sermon 275.1Augustine of Hippo · ca. 391-430 · In Vincent the Spirit spoke while the flesh suffered; martyrs are made by their cause, not their pain, since the devil’s own false martyrs also endure; Christ, who cast out the devil, possessed Vincent and fought for him.
Sermon 275.2Augustine of Hippo · ca. 391-430 · The devil, working through the governor, was more tortured than Vincent, as the judge’s rage betrayed; if martyrs have such joy in dying, what will the saints’ reign be, and what will the wicked suffer at the judgment?
Sermon 275.3Augustine of Hippo · ca. 391-430 · God honored Vincent’s body with a miracle so that what the enemy tried to hide was found and venerated; such miracles at the saints’ remains show that nothing that dies perishes for God.
Sermon 276.1Augustine of Hippo · ca. 391-430 · Vincent held out only because God dwelt in him, giving both faith and the strength to suffer; the world fights Christ’s soldiers with flattery and terror, but Christ conquered it, and his Spirit spoke in the suffering martyr.
Sermon 276.3Augustine of Hippo · ca. 391-430 · The fire fired Vincent like a potter’s vessel, while Dacian, inflamed with rage, burned and cracked, revealing the devil within him.
Sermon 276.4Augustine of Hippo · ca. 391-430 · Vincent is celebrated wherever the Christian name reaches, while Dacian is remembered only through Vincent’s passion; God, who kept his mind unconquered under torture, kept his body from the sea.
Sermon 277.1Augustine of Hippo · ca. 391-430 · The miracle that preserved Vincent’s body added nothing to his glory but gave the Church a memorial for prayer, as God fed Elijah through a widow for her blessing rather than his need.
Sermon 277.2Augustine of Hippo · ca. 391-430 · Had Vincent denied Christ to spare his body, he would only have postponed eternal punishment for that body; all will rise, but those who denied Christ to the resurrection of judgment, that is, eternal punishment.
Sermon 277.3Augustine of Hippo · ca. 391-430 · Martyrs did not despise their bodies, as the philosophers who call the body a prison do, but secured them eternal glory; even present health, the concord of the body’s elements, is a great good, though nothing to the angelic health promised in the resurrection.
Sermon 277.6Augustine of Hippo · ca. 391-430 · Dacian’s rage against Vincent’s corpse could do nothing to the martyr; true health is to live in the body without feeling its burden, which even a healthy mortal body imposes, as its slowness to follow the mind shows.
Sermon 279.4Augustine of Hippo · ca. 391-430 · Christ was “not silent” when he called Saul and “not gentle” when he struck him down and promised to show him what he must suffer, a merciful severity like a surgeon’s knife; and Paul himself judged present sufferings unworthy of comparison with the glory to come.
Sermon 280.1Augustine of Hippo · ca. 391-430 · On the feast of Perpetua and Felicity Augustine praises the women whose strength of mind overcame their sex, and whose ladder to God trod on the serpent’s head.
Sermon 280.2Augustine of Hippo · ca. 391-430 · The crowd that once raged at the martyrs in the amphitheater is replaced by the church that honors them; their insult has become our lasting joy.
Sermon 280.3Augustine of Hippo · ca. 391-430 · Since people labor so hard merely to postpone death, the martyrs’ reward of a life without death must be valued all the more, and their contest seen as great.
Sermon 280.4Augustine of Hippo · ca. 391-430 · The martyrs overcame both the love of life and the fear of pain because Christ lived in them; Perpetua did not even feel the cow’s attack, and their present joy is beyond earthly comparison.
Sermon 280.5Augustine of Hippo · ca. 391-430 · The martyrs’ present happiness is only a foretaste; at the resurrection the whole person, body included, receives reward or punishment, as the parable of the rich man and Lazarus shows.
Sermon 280.6Augustine of Hippo · ca. 391-430 · We honor the martyrs by rejoicing in their virtue and following them as far as we can, as members of the one body in which they pray for us.
Sermon 281.1Augustine of Hippo · ca. 391-430 · Perpetua and Felicity, cleaving to Christ the one husband of the Church, received from him the strength by which women overthrew the devil who had overthrown man through a woman.
Sermon 281.2Augustine of Hippo · ca. 391-430 · The devil tried Perpetua through her father rather than her husband; she honored her father yet refused him, grieved at his beating, and her grief only increased her glory.
Sermon 281.3Augustine of Hippo · ca. 391-430 · Felicity gave birth in prison before her time by God’s providence so that she could join the martyrs, whose shared reward the names ‘Perpetua’ and ‘Felicity’ signify.
Sermon 282.1Augustine of Hippo · ca. 391-430 · The names of Perpetua and Felicity together signify the reward of all martyrs, since neither perpetuity without felicity nor felicity without perpetuity is of any use.
Sermon 282.4Augustine of Hippo · ca. 391-430 · Though they were wives, and one a mother, Perpetua and Felicity withstood all the devil’s assaults by the strength of the inner man.
Sermon 282.5Augustine of Hippo · ca. 391-430 · The day bears the women’s names, not the men’s, because their victory was the greater miracle, though the men too fought for perpetual felicity.
Sermon 283.1Augustine of Hippo · ca. 391-430 · Pleasure entices and pain drives people to sin; against them God gives continence and patience, and sets his own promises and threats above the world’s.
Sermon 283.4Augustine of Hippo · ca. 391-430 · The martyr conquered by God’s help, who gives both the good cause and the patience; suffering in heresy or schism is not true patience.
Sermon 284.1Augustine of Hippo · ca. 391-430 · Paying his sermon-debt on a martyrs’ feast, Augustine teaches that the martyrs’ patience, like every good gift, comes down from God, the fountain of life and light.
Sermon 284.2Augustine of Hippo · ca. 391-430 · Unlike relatives who tried to call martyrs back, the mother of the martyr Marian, rightly named Mary, urged her son on and rejoiced at his death as sending him ahead.
Sermon 284.3Augustine of Hippo · ca. 391-430 · The martyrs’ strength is not their own but God’s gift; whoever ascribes it to them flatters like the serpent, while the martyr credits even his suffering to God.
Sermon 284.4Augustine of Hippo · ca. 391-430 · Fallen humanity is scattered in many thoughts; the martyrs, desiring the one thing, the delight of God, overcame both the world’s threats and its coaxing.
Sermon 284.5Augustine of Hippo · ca. 391-430 · The Church prays for the other dead but not for the martyrs, who fought to the point of blood; Christ, tempted first by allurements and then by cruelty, taught them to conquer both.
Sermon 284.6Augustine of Hippo · ca. 391-430 · Christ on the cross gave the example of patience and healed his persecutors with his blood; Peter, failing through presumption, was restored by grace, and we can imitate fellow servants like Stephen, Marian and James.
Sermon 285.1Augustine of Hippo · ca. 391-430 · Augustine urges his hearers to celebrate the martyrs by imitating them, since their courage came from God, who can give it to us too.
Sermon 285.2Augustine of Hippo · ca. 391-430 · The cause, not the punishment, makes a martyr, as the three crosses show: the penitent thief changed his cause and was promised paradise, while Christ’s cross became a tribunal.
Sermon 285.3Augustine of Hippo · ca. 391-430 · Peter, presuming on his own strength, was left to himself and denied Christ, then was looked upon, wept, was entrusted with the sheep, and later by grace achieved the martyrdom he had promised.
Sermon 285.4Augustine of Hippo · ca. 391-430 · The martyrs Castus and Aemilius at first gave way under torture and then conquered; their fall warns the presumptuous, and their victory teaches humility and reliance on God.
Sermon 285.5Augustine of Hippo · ca. 391-430 · The martyrs are not prayed for but are our advocates in Christ, the one advocate, just as Peter is a shepherd only in the body of Christ, the one shepherd whose sheep he feeds.
Sermon 285.7Augustine of Hippo · ca. 391-430 · True martyrs are honored within the one Church; to imitate them, hold to a good and just cause and fear no punishment.
Sermon 286.1Augustine of Hippo · ca. 391-430 · ‘Martyr’ means witness; Augustine distinguishes those who believe but hide their faith, those who confess it publicly, and those who confess it even to death.
Sermon 286.2Augustine of Hippo · ca. 391-430 · Before the passion Peter, though an apostle, was weaker than later martyrs, even girls; he presumed, denied, and ‘died’, but was raised by the Lord’s look and later died for him, smoothing the way for martyrs.
Sermon 286.3Augustine of Hippo · ca. 391-430 · The martyrs’ blood was the seed of the Church; Augustine recalls the finding of Protasius and Gervasius by Ambrose at Milan, which he witnessed, and the healing of a well-known blind man.
Sermon 286.5Augustine of Hippo · ca. 391-430 · God does not heal everyone through the martyrs but promises immortality to all who imitate them; like a physician or a father who scourges, he refuses some requests for our good.
Sermon 286.6Augustine of Hippo · ca. 391-430 · God did not grant all the martyrs’ wishes to be delivered; the Maccabees, who died in the fire, received more than the three young men, who were saved for the dangers of this life.
Sermon 286.7Augustine of Hippo · ca. 391-430 · A sick believer who refuses amulets and incantations offered as cures conquers the devil and becomes a martyr in bed.
Sermon 295.1Augustine of Hippo · ca. 391-430 · On the feast of Peter and Paul Augustine explains that the rock on which Christ builds his Church is the faith Peter confessed, Christ himself, from whom Peter takes his name as Christians do from Christ.
Sermon 295.5Augustine of Hippo · ca. 391-430 · Peter fed Christ’s sheep, not his own; the heretics, who claim their own baptism makes clean, feed their own kids, while the Church spread through all nations knows herself; baptized by Peter or by Judas, the sheep are Christ’s.
Sermon 295.7Augustine of Hippo · ca. 391-430 · Paul, trained in suffering, shares one feast with Peter though they died on different days; his change of name from Saul, after David’s persecutor, to Paul, ‘small’, marks his turn from pride to humility.
Sermon 295.8Augustine of Hippo · ca. 391-430 · We honor the apostles by loving their faith and life, not by carnal merrymaking; the martyrs seek nothing for themselves, and the hard way they walked, by Christ’s help, has been made smooth for us.
Sermon 296.1Augustine of Hippo · ca. 391-430 · The Gospel of the feast charges ministers to feed Christ’s sheep; Peter, loving out of order, presumed to die for Christ and denied him, but after the resurrection was taught to love rightly and promised martyrdom.
Sermon 296.3Augustine of Hippo · ca. 391-430 · Seeing death conquered in the risen Lord, Peter was taught to love; his threefold confession answered his threefold denial, and the charge to feed the sheep was followed by the prophecy of his martyrdom.
Sermon 296.4Augustine of Hippo · ca. 391-430 · A human master entrusts sheep to a servant able to repay their price in money; Christ, who bought his sheep with blood, entrusted them to Peter, who was fit because he repaid with his own blood.
Sermon 296.5Augustine of Hippo · ca. 391-430 · Not only Peter but all the apostles, especially Paul, received the charge to feed the sheep; it is the will to die that makes a martyr, as with John the apostle and the three young men in the furnace.
Sermon 297.1Augustine of Hippo · ca. 391-430 · Peter wanted to go before Christ rather than follow him, and fear made him deny; but love, which is God’s gift, answered the Lord’s question, and God asked for what he had given.
Sermon 297.2Augustine of Hippo · ca. 391-430 · Peter, who boasted he would die with Christ and then feared, was strengthened by the risen Lord’s forty days; yet even then he was carried to death ‘where he did not wish’.
Sermon 297.3Augustine of Hippo · ca. 391-430 · Death is naturally bitter, which is why martyrs, who chose it rather than deny Christ, are great and are not prayed for but pray for the Church; Peter did not want to die but preferred to follow Christ, and the apostles trod down the thorns for the sheep.
Sermon 297.5Augustine of Hippo · ca. 391-430 · Paul expects the crown as owed to his fight and faith, yet that crown follows a grace not owed, by which the blasphemer and persecutor became an apostle and labored, not he but God’s grace with him.
Sermon 297.6Augustine of Hippo · ca. 391-430 · God renders Paul the crown owed to his merits, but those merits are God’s gifts: his victory came through Christ, his running through God’s mercy, and his faith, like his suffering, was given.
Sermon 297.10Augustine of Hippo · ca. 391-430 · Paul, once an evil man to himself, was delivered from himself on the Damascus road; afterward the evil men who persecuted and killed him could not harm him, but only gave occasion for his crown.
Sermon 297.11Augustine of Hippo · ca. 391-430 · Evil men harmed Paul only outwardly; freed from himself, he counted present sufferings as nothing to the coming glory, and we should celebrate the martyrs by loving and imitating them.
Sermon 298.1Augustine of Hippo · ca. 391-430 · The feast of Peter and Paul deserved a larger crowd; the first and the last of the apostles, Stephen’s ordainer and persecutor, both atoned for their sins and now speak to all nations through their letters.
Sermon 298.2Augustine of Hippo · ca. 391-430 · Saddened by the small congregation, Augustine urges love for Peter and Paul, whose words are arrows that wound with a healthy wound of love, healed only when desire is fulfilled.
Sermon 298.3Augustine of Hippo · ca. 391-430 · Paul rejoiced to be ‘sacrificed’, longing to be dissolved and be with Christ; he passed through narrow sufferings to the place of breadth, and the crown owed to him follows the grace, not owed, that made the persecutor an apostle.
Sermon 298.5Augustine of Hippo · ca. 391-430 · Paul’s fight, course, and faith, for which God as just judge will render the crown, were themselves God’s gifts: victory through Christ, running by God’s mercy, faithfulness by mercy received.
Sermon 299.1Augustine of Hippo · ca. 391-430 · Augustine confesses that no words suffice to praise Peter and Paul, whose voice has gone out to all the earth, but offers what he can.
Sermon 299.2Augustine of Hippo · ca. 391-430 · Peter, first chosen, and Paul, chosen last, were joined in one feast of passion by God, the first and the last; we know them because their voice has gone out to all the earth.
Sermon 299.3Augustine of Hippo · ca. 391-430 · Paul spoke of being ‘sacrificed’ to God, repaying with his blood the cup of salvation he had received; the crown is promised to all who love Christ’s appearing, and those who say they want the judge to come should fear his manifest coming in fire.
Sermon 299.6Augustine of Hippo · ca. 391-430 · ‘Jesus’ means Savior, who came to save sinners; Paul, the ‘first’ sinner, was owed punishment but received mercy, so that no sinner should despair; now he can confidently claim the crown as owed.
Sermon 299.7Augustine of Hippo · ca. 391-430 · Christ foretold Peter’s martyrdom only after his threefold confession of love had answered his threefold denial; the denial showed Peter himself, the love showed him Christ.
Sermon 299.8Augustine of Hippo · ca. 391-430 · Both Peter and Paul were unwilling by nature and willing by devotion: death, a punishment from Adam’s sin, cannot be loved but only endured, and the martyrs are great because they endured it for love of what lies beyond.
Sermon 299.9Augustine of Hippo · ca. 391-430 · Paul too shrank from death: groaning under the burden of the body, he wished not to be stripped but clothed over, so that the mortal might be swallowed up by life at the resurrection, when death’s contention and sting are no more.
Sermon 300.1Augustine of Hippo · ca. 391-430 · The Maccabean martyrs belonged to the people of God born of Abraham, who in truth, though not in name, was already Christ’s people; Christ who was to die made them martyrs.
Sermon 300.2Augustine of Hippo · ca. 391-430 · The Maccabees were Christians in reality: later martyrs died rather than deny Christ, the Maccabees rather than deny the law of Moses.
Sermon 300.3Augustine of Hippo · ca. 391-430 · To a Jewish objection that the Maccabees did not confess Christ, Augustine answers that Christ was then veiled in the Old Testament, a veil removed only in Christ, who fulfills the law; the cross is the key.
Sermon 300.4Augustine of Hippo · ca. 391-430 · At the cross, when all the prophecies were fulfilled, the veil was torn and the hidden Christ was revealed; the Maccabees died for Christ veiled in the law as later martyrs for Christ revealed, so Christians rightly keep their feast and should imitate them and their mother.
Sermon 300.7Augustine of Hippo · ca. 391-430 · Asked by Antiochus to persuade her last son to live, the Maccabean mother, seeming to plead as a mother, urged him instead to follow his brothers in death, so as to keep him forever.
Sermon 301.1Augustine of Hippo · ca. 391-430 · The Maccabean mother, wishing her sons to die before her for God, prefigures the Church exhorting her children to martyrdom, from whose blood the crop of the Church sprang up.
Sermon 301.2Augustine of Hippo · ca. 391-430 · God was present both to the three young men, whom he delivered visibly, and to the Maccabees, whom he crowned invisibly by ending their life of temptation; those who think happiness is in this world have not ‘passed by’ in heart, and so the impious seem great to them.
Sermon 302.1Augustine of Hippo · ca. 391-430 · On the feast of Lawrence, Augustine notes that temporal favors granted through the martyr are like toys for children; he describes the misery of this life, which is still loved so much, and asks his hearers to love eternal life at least as much as worldlings love this one.
Sermon 302.7Augustine of Hippo · ca. 391-430 · Christians should love the life God has prepared, which is God himself, beyond anything eye has seen; this life is a vapor, and the martyrs, lovers of the eternal one, paved the way to it by their sufferings.
Sermon 302.8Augustine of Hippo · ca. 391-430 · Lawrence, the archdeacon, when ordered to bring out the Church’s wealth, brought the poor in carts and said these were its wealth; he was burned on a gridiron, and his act teaches that what is given to the poor is kept safe by God.
Sermon 302.9Augustine of Hippo · ca. 391-430 · To profit from the martyrs’ feasts we must imitate them, loving eternal life, living well, and persevering to the end.
Sermon 302.11Augustine of Hippo · ca. 391-430 · It is not enough not to do or want evil; Christians must prevent it; evil people have rulers to punish them, and ‘do good and you will have praise from the authority’ holds even for Lawrence, killed by it, since it gave him the occasion of praise.
Sermon 303.1Augustine of Hippo · ca. 391-430 · For a small congregation Augustine retells how the deacon Lawrence brought the poor as the Church’s riches and, roasted on a gridiron, calmly told his persecutors to turn him over; he lost his life for Christ and saved it.
Sermon 303.2Augustine of Hippo · ca. 391-430 · Heavenly rewards are promised not only to martyrs but to all who follow Christ in faith and love; meditating on the glory of reigning with Christ makes the mind unconquerable, and faith ready for martyrdom is crowned even in peace.
Sermon 304.1Augustine of Hippo · ca. 391-430 · Lawrence, deacon at Rome, who ministered Christ’s blood and shed his own, fulfilled the proverb about the mighty man’s table; but not only martyrs follow Christ: married people, widows and virgins too have their place in the Lord’s garden.
Sermon 304.6Augustine of Hippo · ca. 391-430 · Lawrence did not fear the outer flames because the flame of love, poured into his heart by God, burned more fiercely within; for lovers of the good, persecution only adds to their glory.
Sermon 305.1Augustine of Hippo · ca. 391-430 · Christ is the grain that died and multiplied, and Lawrence is one of the grains scattered from it; but not all in the crop reach the barn, and now, before the final winnowing, is the time to separate ourselves by our conduct.
Sermon 305.2Augustine of Hippo · ca. 391-430 · Christ, the first grain, teaches us not to love our lives in this world; though he had power to lay down and take up his life, he said ‘my soul is troubled’ because he took our weakness into himself as head of his body, the Church.
Sermon 306.1Augustine of Hippo · ca. 391-430 · The death of the saints is precious in God’s sight though the foolish think it a punishment (‘malice’ in the biblical sense); their glory is hidden until revealed, so we must see it with the eyes of faith.
Sermon 306.2Augustine of Hippo · ca. 391-430 · On the feast of the White Mass of Utica Augustine teaches that the cause, not the punishment, matters; the martyrs were a ‘mass’ for their number and ‘white’ for their cause, protected by keeping to Christ, the way.
Sermon 306.10Augustine of Hippo · ca. 391-430 · The life and truth that all desire is Christ, the way, the truth and the life; love of him made the martyrs strong, and since men, women, old and young have walked the hard road, we should imitate them, not merely celebrate them.
Sermon 307.1Augustine of Hippo · ca. 391-430 · The Gospel of John the Baptist’s beheading shows truth breeding hatred: John told Herod it was unlawful to have his brother’s wife, and Herodias, through her dancing daughter and Herod’s rash oath, had him killed.
Sermon 309.1Augustine of Hippo · ca. 391-430 · On the feast of Cyprian’s passion Augustine says that what the Church of Carthage once awaited with anxiety and grief it now recalls with joy.
Sermon 309.2Augustine of Hippo · ca. 391-430 · Cyprian’s exile to Curubis harmed him not at all, since Christ is with his members everywhere; returning to his gardens, Cyprian daily awaited his arrest, as had been revealed to him.
Sermon 309.3Augustine of Hippo · ca. 391-430 · Cyprian, prepared by revelation, was taken to his passion in a chariot between two officers, as Christ hung between two thieves, and so followed in Christ’s footsteps.
Sermon 309.4Augustine of Hippo · ca. 391-430 · Even on the night before his martyrdom, Cyprian ordered that the young women in the crowd at his door be protected, remaining a vigilant bishop to the end and feeding Christ’s sheep.
Sermon 309.5Augustine of Hippo · ca. 391-430 · Cyprian truly ‘took counsel for himself’ by living each day as his last before God the judge; when the proconsul urged him to sacrifice and ‘take counsel for yourself’, Cyprian recognized the devil speaking through him and refused.
Sermon 309.6Augustine of Hippo · ca. 391-430 · Cyprian replied that in so just a matter there was no need to take counsel, having already sent many martyrs ahead by his exhortations; at his sentence he said ‘Thanks be to God’, and the congregation should say the same.
Sermon 310.1Augustine of Hippo · ca. 391-430 · The Church calls a martyr’s death his ‘birthday’, as even pagans, Jews and heretics say of Cyprian; his bodily birth, in which he contracted original sin, is unknown and would not be celebrated, but on the day of his death he conquered all sin.
Sermon 310.2Augustine of Hippo · ca. 391-430 · At the place of Cyprian’s martyrdom in Carthage, where a crowd once shed his blood, a crowd now drinks Christ’s blood; the altar there, God’s table, is called ‘Cyprian’s table’ because he was sacrificed there.
Sermon 310.3Augustine of Hippo · ca. 391-430 · Cyprian’s fame reaches the whole world: he did what he taught, came by a just life to a precious death, and contended for the truth to the point of blood.
Sermon 310.4Augustine of Hippo · ca. 391-430 · Cyprian is known everywhere through his martyrdom and his writings; Augustine prays that all may one day hear and see him in the Church above.
Sermon 311.1Augustine of Hippo · ca. 391-430 · Celebrating a martyr should mean imitating him: Cyprian overcame the world’s errors by wisdom and its terrors by patience, conquering the lion by following the Lamb.
Sermon 311.2Augustine of Hippo · ca. 391-430 · The apostles died for what they had seen, the risen Christ, preaching not themselves but him; no one dies for what he has not seen, and they counted the whole world nothing against their faith.
Sermon 311.3Augustine of Hippo · ca. 391-430 · Christians who honor Cyprian for despising riches, honor and even health should despise them too and follow him through Christ, the door opened by the lance, from whose side flowed water for cleansing and blood for redemption.
Sermon 311.5Augustine of Hippo · ca. 391-430 · Christ’s words ‘we sang and you did not dance’ need explaining, since until recently the martyr’s shrine was profaned by all-night dancing and lewd songs, which the bishop of Carthage ended by instituting holy vigils.
Sermon 311.6Augustine of Hippo · ca. 391-430 · The ‘dancing’ Christ asks for is not bodily but moral: he sings who commands and he dances who obeys, and the Church’s song is ‘do not love the world’.
Sermon 311.7Augustine of Hippo · ca. 391-430 · We ‘dance’ to the Gospel’s song by harmonizing our conduct with it, rooting out greed and planting love; people do change, as the apostles, many senators, and Cyprian himself did.
Sermon 311.10Augustine of Hippo · ca. 391-430 · Though such righteous people seem rare, the threshing floor of the Church holds grain among the chaff; persecution, like winnowing, revealed the White Mass and Cyprian, and showed that wealth did not harm rich martyrs nor poverty save poor apostates.
Sermon 312.1Augustine of Hippo · ca. 391-430 · Augustine praises Cyprian in the Lord rather than in himself: the gentle martyr who sang “let the gentle hear and be glad” now possesses the land of the living and awaits at rest with Christ the redemption of his body.
Sermon 312.2Augustine of Hippo · ca. 391-430 · The good soul is praised in the Lord who makes it good: Cyprian's eloquence was a cup of error until Christ cleansed him, and in his letter To Donatus he gratefully recalled the darkness from which he was freed.
Sermon 312.3Augustine of Hippo · ca. 391-430 · Christ, who kills and makes alive, uprooted the old Cyprian and built a new one, making him a true “Cyprian” from the “cluster of cypress” of the Song, and the fragrance of Christ, life to some and death to others.
Sermon 312.4Augustine of Hippo · ca. 391-430 · God turned Cyprian, once a courtroom orator, into his two-edged sword: the eloquence that adorned the demons' teachings now built up the Church and roused martyrs, and Cyprian himself conquered by dying and confessing.
Sermon 312.5Augustine of Hippo · ca. 391-430 · Even now, in this world, the martyrs plainly have won: their memorials are honored everywhere while the demons' idols and altars have fallen.
Sermon 312.6Augustine of Hippo · ca. 391-430 · Cyprian did what he taught and taught what he did; God, who predestined, called, cleansed and crowned him and gave his body to this place, showed in him that love without the unity of Christ is no love, and the day should be kept soberly.
Sermon 313.1Augustine of Hippo · ca. 391-430 · No tongue is equal to praising Cyprian, so Augustine asks the hearers to approve his will rather than demand ability, as the psalmist offered God the freewill offerings of his mouth.
Sermon 313.2Augustine of Hippo · ca. 391-430 · Praising the martyr is praising God: Cyprian's conversion, teaching, shepherding, confession, endurance and victory are all the work of the God of whom Scripture speaks.
Sermon 313.3Augustine of Hippo · ca. 391-430 · Martyrs are armed by God with the armor of Ephesians 6 and also helped in battle by God himself armed, as Cyprian prayed in the words of Psalm 35.
Sermon 313.4Augustine of Hippo · ca. 391-430 · God's arms are not bodily: his sword is both the word by which Christ cut his martyrs free from earthly affections and, as the Psalm says, the soul of the righteous in God's hand.
Sermon 313.5Augustine of Hippo · ca. 391-430 · Cyprian's soul was God's great sword, winning enemies over and conquering at his death with God present to him; his body, the sword's sheath, lies here beneath the altar until it is restored to his soul in the resurrection.
Sermon 314.1Augustine of Hippo · ca. 391-430 · The day after the Lord's birthday the Church keeps the birthday of Stephen, who saw heaven opened and Christ standing, and died praying for his enemies; his name means “crown”, and that crown still hangs from heaven for all who follow him.
Sermon 315.1Augustine of Hippo · ca. 391-430 · Stephen, ordained one of the seven deacons, is the first martyr and the only one whose passion is in a canonical book, the Acts of the Apostles, read in church from Easter Sunday.
Sermon 315.2Augustine of Hippo · ca. 391-430 · Stephen's passion resembled Christ's: false witnesses twisted the Lord's words about the temple and accused Stephen in like terms, and, like Caiaphas, they unknowingly prophesied the truth they hated.
Sermon 315.3Augustine of Hippo · ca. 391-430 · Unlike Christ, who kept silence as the lamb before its shearer, Stephen preached from the housetop by treading down his flesh; he recounted Israel's history and showed in Moses, rejected yet a deliverer, a figure of Christ, who will one day free the Jews who rejected him.
Sermon 315.5Augustine of Hippo · ca. 391-430 · Stephen's harsh words to his stony-hearted hearers seemed angry, but his heart was gentle: having seen Jesus standing, he commended his spirit to him and knelt to pray for those who stoned him.
Sermon 315.6Augustine of Hippo · ca. 391-430 · Stephen stood when he asked Jesus to receive his spirit because he was claiming a debt promised to the martyrs; like Paul, who received the unmerited grace of apostleship before claiming the crown of righteousness, he had first received what was not owed.
Sermon 315.7Augustine of Hippo · ca. 391-430 · While Stephen claimed his reward, Saul, named after King Saul the persecutor of David, added to his own debt by guarding the stoners' clothes; later, as Paul, “the little one”, he became a preacher, while Stephen stood to pray for himself and knelt to pray for his enemies.
Sermon 315.8Augustine of Hippo · ca. 391-430 · Christ taught from the cross the rule of praying for enemies, and Stephen, a fellow servant, followed it by God's gift; so no one may say it is too hard, for the same gift is open to all who ask.
Sermon 315.9Augustine of Hippo · ca. 391-430 · Anger is a scorpion and our real enemy: an outward enemy can at worst kill us, as a fever would, and if we die loving him he only adds to our reward, as Stephen's stoners and the devil himself unwittingly did for the martyrs.
Sermon 316.1Augustine of Hippo · ca. 391-430 · Stephen, first among the deacons as Peter among the apostles, worked wonders through the name of Christ, and the miracles now done at his memorial are likewise done in Christ's name, so that he should be loved in Christ.
Sermon 316.2Augustine of Hippo · ca. 391-430 · Stephen provoked his hard-hearted hearers so as to win his crown; when he declared that he saw Jesus standing in heaven, they stopped their ears like the deaf asp of the Psalm and then broke out to stone him.
Sermon 316.3Augustine of Hippo · ca. 391-430 · Stephen imitated Christ's two prayers on the cross, commending his spirit to Jesus as Mediator and asking forgiveness for his killers, perhaps because he himself had been among those forgiven at Pentecost for killing Christ; he stood for himself and knelt for the wicked.
Sermon 316.4Augustine of Hippo · ca. 391-430 · Stephen's prayer was already being answered for Saul while he raged: the persecution scattered the believers like torches into a forest, and on the road Christ called the wolf Saul to become a sheep and then a shepherd.
Sermon 316.5Augustine of Hippo · ca. 391-430 · A painting in the church shows Stephen stoned and Saul keeping the clothes; Saul, made Paul by God's will, now reigns with Stephen, and Augustine asks both to pray for the Church.
Sermon 317.1Augustine of Hippo · ca. 391-430 · Stephen's relics, now in Africa, bring many benefits, but his faith is what is to be imitated, above all his love of enemies; God, who gives sun and rain to good and bad alike, keeps for the good what he gave Stephen.
Sermon 317.3Augustine of Hippo · ca. 391-430 · Those who excuse themselves from loving enemies because Christ was God should look at Stephen, a man born and redeemed as they are, bought by the same Gospel, which is a deed of purchase for servants and a testament for sons.
Sermon 317.4Augustine of Hippo · ca. 391-430 · Those whose eyes are too weak for the sun should look at the lamp: Christ on the cross is the lamp on its stand, and Paul and Stephen shone from it; the love of enemies is God's gift, open to all who ask.
Sermon 317.5Augustine of Hippo · ca. 391-430 · Like the Lord, who denounced the Pharisees yet prayed for his crucifiers, Stephen rebuked his hearers harshly but loved them, praying for them as they stoned him and falling asleep in peace.
Sermon 318.1Augustine of Hippo · ca. 391-430 · At the deposition of relics of Stephen, found recently by revelation as Gervasius and Protasius were found at Milan in Augustine's youth, Augustine explains that the altar is built not to Stephen but to God, since the death of his saints is precious to him.
Sermon 318.2Augustine of Hippo · ca. 391-430 · The martyrs overcame not only the world's delights but its torments, fighting against the sin of denying Christ to the point of blood, as Susanna and Joseph resisted adultery; denying the truth is adultery of the heart, the corruption that began with Eve, and the martyrs turned her punishment, death, into victory.
Sermon 318.3Augustine of Hippo · ca. 391-430 · The martyrs' victory leaves the way open, since sickbed temptations to use magic remedies are a daily form of the same contest, and Stephen is honoured so that his crowner may be adored.
Sermon 319.1Augustine of Hippo · ca. 391-430 · Stephen's speech won his hearers gently and expounded the law he was accused of destroying; his miracles were done in Christ's name, so the servant must be distinguished from the Lord.
Sermon 319.2Augustine of Hippo · ca. 391-430 · Dying, Stephen saw Christ and commended his spirit to the one he served and preached.
Sermon 319.3Augustine of Hippo · ca. 391-430 · Stephen's spirit went to be where Christ is, as Christ promised that his minister, in Greek his deacon, would be with him.
Sermon 319.4Augustine of Hippo · ca. 391-430 · Stephen knelt to pray for his killers because praying for the wicked is harder, following Christ's example on the cross.
Sermon 319.5Augustine of Hippo · ca. 391-430 · Stephen's last words mirror Christ's words on the cross.
Sermon 325.1Augustine of Hippo · ca. 391-430 · Martyrs' feasts exist so that Christians may imitate the martyrs, whose example removes every excuse of weakness, down to the girls among the twenty martyrs from Fidentius to Victoria.
Sermon 325.2Augustine of Hippo · ca. 391-430 · Not the punishment but the cause makes a martyr; those who die to keep the truth from being preached, the Donatists' so-called martyrs, suffer fruitlessly.
Sermon 326.1Augustine of Hippo · ca. 391-430 · The martyrs reached rest by prayer, fasting and endurance, running unencumbered to the kingdom that is closed only to those who shut themselves out.
Sermon 326.2Augustine of Hippo · ca. 391-430 · In a dialogue with the judge the martyrs refuse to sacrifice, appealing to Christ's promise and the authority of the eternal King.
Sermon 327.1Augustine of Hippo · ca. 391-430 · The martyr's prayer “Judge me, O God” shows that the cause, not the suffering, distinguishes martyrs from criminals and from heretics who seek the name.
Sermon 327.2Augustine of Hippo · ca. 391-430 · The two robbers shared Christ's punishment but not his cause, and the penitent robber, recognizing Christ on the cross, was given paradise that very day.
Sermon 328.1Augustine of Hippo · ca. 391-430 · The martyrs' death is precious because Christ's blood bought it, and he went first on the rough road; while the disciples trembled, the robber believed.
Sermon 328.2Augustine of Hippo · ca. 391-430 · If every man is a liar, how were the martyrs, whose name means witnesses, truthful?
Sermon 328.3Augustine of Hippo · ca. 391-430 · The martyrs were truthful because the Spirit of the Father spoke in them, not they themselves.
Sermon 328.4Augustine of Hippo · ca. 391-430 · Heretics and pagans suffer for falsehood; suffering alone makes no martyr, or the devil himself could boast, so a good cause must be chosen first.
Sermon 328.6Augustine of Hippo · ca. 391-430 · The martyrs are already happy with Christ, but their glory after the resurrection, in the very bodies that suffered, will be greater.
Sermon 329.1Augustine of Hippo · ca. 391-430 · The martyrs' deaths were bought by Christ's one death, the grain of wheat; having eaten at his table, where he is the food, they paid back the like.
Sermon 329.2Augustine of Hippo · ca. 391-430 · The martyrs could repay God only from what he gave them: the cup of the passion, first drunk by Christ, and the name of the Lord on which they called.
Sermon 330.1Augustine of Hippo · ca. 391-430 · Augustine opens a martyrs' feast sermon on Christ's command to deny oneself, which the martyrs took to heart.
Sermon 330.3Augustine of Hippo · ca. 391-430 · Perverse self-love, turning to money and outward things, makes one lose oneself; the prodigal son and the martyrs returned to themselves and then gave themselves back to God, which is to deny oneself.
Sermon 330.4Augustine of Hippo · ca. 391-430 · Peter, rebuking Christ's prediction of the passion, loved himself badly and later denied the Lord, but by repentance and martyrdom he denied himself, as Paul did in living by Christ.
Sermon 330.5Augustine of Hippo · ca. 391-430 · Christ's saying about losing one's soul can be read two ways, both fulfilled by the martyrs, who by losing earthly life gained the crown and endless life.
Sermon 330.6Augustine of Hippo · ca. 391-430 · The cause, “for my sake,” makes the martyr, as the cause distinguished the three crosses; Christ died for our benefit, the martyrs for his sake, yet to their own benefit, since God needs nothing.
Sermon 330.8Augustine of Hippo · ca. 391-430 · God keeps himself as the reward of the good; the martyrs endured for God as the greedy endure for gold, but with a different cause and result.
Sermon 332.2Augustine of Hippo · ca. 391-430 · Christ's love, which laid down his life, is the pattern; at his table, where he gives himself, believers learn to prepare the like by laying down their lives for the brothers.
Sermon 332.3Augustine of Hippo · ca. 391-430 · The love to lay down one's life is itself God's gift, received by the martyrs and to be asked for by us, also through the martyrs' prayers.
Sermon 333.4Augustine of Hippo · ca. 391-430 · Paul's change from persecutor to martyr came from mercy, God rendering good for evil, and so enabling Paul to render good for good in his passion.
Sermon 334.1Augustine of Hippo · ca. 391-430 · The martyrs could say “If God is for us, who is against us?” amid every torture, since the Lord who numbers their hairs upholds their souls and will restore their bodies.
Sermon 334.2Augustine of Hippo · ca. 391-430 · God's giving of his Son, the Word through whom all was made, proves he is for us; Christ's death, received daily in the Eucharist, is the pledge of his life given to us.
Sermon 335.1Augustine of Hippo · ca. 391-430 · The martyrs' voice is Paul's “Who will separate us from the love of Christ?”; they first overcame the world's delights, then its pains.
Sermon 335.2Augustine of Hippo · ca. 391-430 · The greedy endure for gold all that Paul lists, so only the cause, as on the three crosses, distinguishes the martyrs, whose causes we must choose.
Sermon 343.2Augustine of Hippo · ca. 391-430 · Death would not have harmed Susanna's chastity; Christ himself died through false witnesses, and both the three young men who escaped the fire and the Maccabees who perished were crowned.
Sermon 344.1Augustine of Hippo · ca. 391-430 · Love of the world and love of God contend in every temptation; Christ came to change our love, and the martyrs, burning with love of God, overcame the flesh, which will be honoured in the resurrection.
Sermon 344.2Augustine of Hippo · ca. 391-430 · Christ did not abolish love of family but ordered it below love of God and the Church, which matters most when relatives urge a martyr not to die.
Sermon 344.3Augustine of Hippo · ca. 391-430 · Christ voiced the human will that shrinks from death and taught us to put the spirit's will before it, as the martyrs did; we cannot escape the first death, but we can escape the second.
Sermon 344.5Augustine of Hippo · ca. 391-430 · People spend everything to gain a few uncertain days, and some even deny Christ, losing eternal life for a little time; Christians should rather despise those days.
Sermon 344.6Augustine of Hippo · ca. 391-430 · One must first find one's life in faith and then lose it for Christ, as a farmer finds wheat at threshing and loses it in sowing, in order to find it again.
Sermon 344.7Augustine of Hippo · ca. 391-430 · The life lost must be lost for Christ's sake, not, like a drowned merchant's, for gold; given to the faithful Creator it is found again and can never perish.
Sermon 345.6Augustine of Hippo · ca. 391-430 · Giving away possessions is not enough without following Christ along his way of suffering, as the women martyrs of Suburbitum did, whose feast is celebrated that day.
Sermon 351.11Augustine of Hippo · ca. 391-430 · Penitents should not excuse themselves by the bad lives of some clergy, who are like milestones that point the way without walking it; Christ, the apostles, and the martyrs are examples to follow.
Sermon 354.4Augustine of Hippo · ca. 391-430 · Married people too are members of Christ's body, and humble married people are better than proud celibates; pride, mother of envy, ruins holiness, as the martyrdom of the married Crispina beside the virgin Agnes shows.
Sermon 373.3Augustine of Hippo · ca. 391-430 · Herod's slaughter of the innocents made martyrs of the infants, who suffered for Christ before they could believe; the preacher links their crown with the benefit of baptism for infants.
Sermon 375.1Augustine of Hippo · ca. 391-430 · An Epiphany sermon: the ox and donkey at the manger stand for Jews and Gentiles; Herod the fox killed the innocents, the first martyrs; Christ the cornerstone joins both walls into one, though salvation, coming from the Jews, has passed to believers.
Sermon 380.8Augustine of Hippo · ca. 391-430 · John died for the truth by rebuking Herod's marriage to his brother's wife, which the levirate law did not allow; the levirate law itself figures the apostles raising up Christians for the dead Christ; Christ was lifted up on the cross, John cut short by the sword.
Sermon 381.1Augustine of Hippo · ca. 391-430 · On the feast of Peter and Paul, who suffered on the same date in Rome: Peter the fisherman teaches the proud not to boast, Paul the persecutor teaches sinners not to despair; God chose the lowly first so that grace might be seen as grace.
Sermon 382.3Augustine of Hippo · ca. 391-430 · Stephen, a man and deacon like any Christian, fulfilled the command to love enemies by praying for those who stoned him.
Sermon 382.4Augustine of Hippo · ca. 391-430 · Saul, who kept the garments of Stephen's killers, was struck down on the road to Damascus and raised up as Paul because Stephen had prayed for his persecutors.
Sermon 385.7Augustine of Hippo · ca. 391-430 · Bodily health is to be used, not loved; it is a constant sickness relieved by remedies (food, drink, rest, movement) each of which becomes harmful if prolonged; true health is God's salvation, seen in the three young men and the Maccabee martyrs.
Sermon 386.2Augustine of Hippo · ca. 391-430 · Christ on the cross prayed aloud for those who mocked and killed him, to give us an example; Stephen, his servant, did the same, standing for himself but kneeling for his enemies.
Sermon 394.1Augustine of Hippo · ca. 391-430 · On the feast of Perpetua and Felicity: the two martyrs, one nursing and one giving birth, were united in prison and death; the sermon retells Perpetua's visions of the ladder and dragon, the white-haired shepherd giving milk, and her victory over the Egyptian.
Homily 3.5 on 1 ThessaloniansJohn Chrysostom · ca. 392-397 · The present life has crowns: bearing the death of a child, refusing magical cures, and giving thanks after loss or theft, as Job did, earn a martyr’s or an almsgiver’s reward.
Homily 1.4 on 2 CorinthiansJohn Chrysostom · ca. 392-397 · Comfort in Christ exceeds suffering; like Abraham, Job, and Paul, the believer can rejoice in trials, and bearing loss of goods or of a child with thanksgiving is itself a kind of martyrdom.
Homily 25.3 on 2 CorinthiansJohn Chrysostom · ca. 392-397 · Chrysostom celebrates Paul's sufferings as the church's victory over the devil, comparing him to a soldier, a fire, the trumpets of Jericho and David against Goliath, matches each hardship with the salvation it won for others, and urges his hearers to boast only, if at all, in insults suffered for Christ.
Homily 27.1 on 2 CorinthiansJohn Chrysostom · ca. 392-397 · The end of Homily 26 describes the power of the saints' relics over demons at the martyrs' shrines; Homily 27 begins with Paul calling himself a fool, blaming the Corinthians for compelling his boasting, and pointing to the signs of an apostle done among them 'in all endurance' (2 Cor 12:11–12).
Homily 3.1 on 2 TimothyJohn Chrysostom · ca. 392-397 · On 2 Tim 1:13–18, Chrysostom says Paul handed Timothy an unwritten pattern of teaching to be guarded by the Spirit, notes that Paul reports the desertion of the Asians without cursing them, and teaches that those who help confessors in their afflictions share their crowns.
Homily 4.3 on 2 TimothyJohn Chrysostom · ca. 392-397 · Chrysostom contrasts Nero, who had every worldly glory and even demanded worship as a god, with Paul, a poor Cilician tentmaker in chains, and argues that the prisoner was the more glorious because he defied the emperor and could not be stopped from preaching.
Homily 9.2 on 2 TimothyJohn Chrysostom · ca. 392-397 · On 2 Tim 4:3–8, Chrysostom explains that Paul foretells false teachers so that Timothy may be sober and endure, and that Paul's words about the good fight, the finished course and the crown of righteousness are a dying father's consolation to a grieving son.
Homily 10.2 on 2 TimothyJohn Chrysostom · ca. 392-397 · On 2 Tim 4:16–22, Chrysostom explains Paul's first defence before Nero, the “lion,” and his coming rescue from every sin; comments on the greetings, why the apostles did not heal Trophimus (to show human weakness and give God the glory), Linus as bishop of Rome, and the equal spiritual capacity of women.
Homily 8.5 on ColossiansJohn Chrysostom · ca. 392-397 · This section ends Homily 8 (thanksgiving in suffering, against amulets and charms for sick children, and consolation for bereaved parents from Abraham, Jacob, David, and others) and contains all of Homily 9 (Col 3:16–17: lay people should read the Scriptures, teach their children psalms rather than worldly songs, and do everything in the name of the Lord Jesus).
Homily 4.2 on PhilippiansJohn Chrysostom · ca. 392-397 · Paul stayed for the Philippians' growth, urging them only to live worthily of the gospel, united in one spirit and unafraid of their enemies, since suffering for Christ is itself God's gift.
Homily 9.3 on PhilippiansJohn Chrysostom · ca. 392-397 · Epaphroditus risked death to serve Paul in prison on behalf of the Philippian church, which Chrysostom counts as a kind of martyrdom; supporting those who labour for the gospel is a debt, like soldiers' pay, not a favour.
Homily 6.4 on TitusJohn Chrysostom · ca. 392-397 · Concluding the homilies on Titus, Chrysostom draws lessons from the three young men in the furnace, Abraham and Joseph: affliction borne with complete readiness, without setting God a deadline, is soon lifted; he tells of two martyrs, one of whom was tortured at length so that his cowardice might be cured.
On Illustrious Men 1Jerome · 392–393 · Peter: bishop of Antioch, then of Rome for twenty-five years, crucified head downward under Nero; author of two letters; several books under his name are apocryphal.
On Illustrious Men 2Jerome · 392–393 · James the Lord's brother, first bishop of Jerusalem: his letter, his holiness as told by Hegesippus, his martyrdom, and his appearance in the Gospel of the Hebrews.
On Illustrious Men 5Jerome · 392–393 · Paul: his origins, conversion, mission, imprisonment, release and martyrdom under Nero; his letters, and opinions on Hebrews and the letter to the Laodiceans.
On Illustrious Men 16Jerome · 392–393 · Ignatius of Antioch, condemned to the beasts under Trajan, wrote seven letters on his way to Rome; Jerome quotes Smyrnaeans and Romans.
On Illustrious Men 17Jerome · 392–393 · Polycarp of Smyrna, disciple of John, visited Rome over the Easter question, rebuked Marcion, was martyred by fire, and wrote to the Philippians.
On Illustrious Men 23Jerome · 392–393 · Justin Martyr's apologies, Dialogue with Trypho and other works are listed; he was denounced by Crescens the Cynic and martyred.
On Illustrious Men 42Jerome · 392–393 · Apollonius the Roman senator defended his faith before the senate and was beheaded.
On Illustrious Men 62Jerome · 392–393 · Alexander became coadjutor bishop of Jerusalem with the aged Narcissus after a revelation, wrote letters, and died a martyr under Decius.
On Illustrious Men 66Jerome · 392–393 · Cornelius of Rome wrote letters to Fabius of Antioch on Novatian and the lapsed.
On Illustrious Men 67Jerome · 392–393 · Cyprian of Carthage, convert from rhetoric, bishop and martyr under Valerian.
On Illustrious Men 74Jerome · 392–393 · Victorinus of Pettau wrote many commentaries, including on the Apocalypse, and died a martyr.
On Illustrious Men 75Jerome · 392–393 · Pamphilus copied Origen's works for the Caesarea library, wrote an Apology for Origen, and was martyred.
On Illustrious Men 77Jerome · 392–393 · Lucian of Antioch, whose recension of the Scriptures bears his name, was martyred at Nicomedia.
On Illustrious Men 78Jerome · 392–393 · Phileas of Thmuis wrote in praise of the martyrs and was beheaded.
The Lord's Sermon on the Mount 1.22Augustine of Hippo · ca. 393–396 · Augustine explains the “sin unto death” of 1 John 5:16 as a Christian’s envious attack on the brotherhood after receiving grace, connects it with the sin against the Holy Spirit and with Judas’s despair, and reads the martyrs’ cry for vengeance as a prayer for the overthrow of sin’s kingdom.
Letter 1.55Isidore of Pelusium · ca. 393-ca. 435 · Defense of the veneration of martyrs' relics by the healings they work; the real defilement is the pagans' deification of wicked men buried in the temple of Artemis at Ephesus.
Letter 1.81Isidore of Pelusium · ca. 393-ca. 435 · The psalm verse is the prayer of the martyrs that the throne of the persecutors not prevail against God's commandment.
Letter 1.160Isidore of Pelusium · ca. 393-ca. 435 · An Isaurian is praised for his character, devotion to Thecla and poverty, and urged to remain steadfast.
Letter 1.189Isidore of Pelusium · ca. 393-ca. 435 · Honoring martyrs with gifts is good; imitating their lives is better.
Letter 1.289Isidore of Pelusium · ca. 393-ca. 435 · Christ's prayer to be spared the cup shows his true humanity and teaches us not to court danger but to endure it when it comes.
Letter 2.166Isidore of Pelusium · ca. 393-ca. 435 · Christ rebuked the mourning women because he suffered willingly; the sufferer's intention, not the suffering, decides whether lament is fitting.
Letter 2.290Isidore of Pelusium · ca. 393-ca. 435 · Priests should be rich in virtue, self-controlled, and ready to die for piety.
Letter 3.4Isidore of Pelusium · ca. 393-ca. 435 · Isidore explains Dan 8:10: the "stars" are the Maccabees and martyrs, bright in piety, by whom Antiochus Epiphanes fell, or whom he struck.
Letter 3.399Isidore of Pelusium · ca. 393-ca. 435 · Paul "dies daily" (1 Cor 15:31) by readiness for death and by dying to worldly pleasures.
Letter 4.52Isidore of Pelusium · ca. 393-ca. 435 · Sin is worse than death, since death ends at the resurrection while sin is punished after it; without sin death has no sting, as the martyrs show.
Letter 4.96 (to Martianus)Isidore of Pelusium · ca. 393-ca. 435 · Herod the tetrarch's crimes against John the Baptist; three explanations of why his marriage to Herodias was unlawful (Philip had children, so the levirate did not apply; she left a living husband; Herod killed his brother), with Isidore preferring the first.
Letter 4.104Isidore of Pelusium · ca. 393-ca. 435 · Great rewards need great struggles, and Paul counts suffering for Christ itself a gift and a crown.
Letter 4.218Isidore of Pelusium · ca. 393-ca. 435 · Christ's promise of words to the martyrs before tribunals does not cancel the duty to prepare for teaching and defending the faith among friends.
Letter 5.5Isidore of Pelusium · ca. 393-ca. 435 · Martyrs are not defeated by death any more than a soldier who dies fighting; the goal of their contest is to keep virtue's glory intact.
Letter 5.165Isidore of Pelusium · ca. 393-ca. 435 · Isidore encourages a bishop whose efforts to correct Zosimus brought only mockery; a second letter says that the tortures devised against the preachers of the gospel only made their victory more glorious.
Letter 5.362Isidore of Pelusium · ca. 393-ca. 435 · A robber and a martyr may suffer alike, but one is punished and the other crowned.
Against Jovinianus 1.26Jerome · 393 · Jerome argues that the apostles' marriages belonged to the time before the Gospel, that 1 Cor 9:5 refers to women who served them, and that John, the virgin apostle, was specially loved by Christ.
Against Jovinianus 1.31Jerome · 393 · Jerome applies the "garden enclosed" of the Song to the Virgin Mary and finds further praise of virginity in the Song.
Against Jovinianus 1.35Jerome · 393 · Jerome expounds the qualifications for a bishop in 1 Tim 3, stressing chastity, and argues that rank in the clergy does not determine merit before Christ.
Against Jovinianus 2.20Jerome · 393 · Jovinian's argument continues: the stars of 1 Cor 15, the members of the body, the prodigal son, and the laborers in the vineyard show equal reward.
Against Jovinianus 2.31Jerome · 393 · Jerome answers the claims that all sins and all martyrdoms are equal and that the penitent equals the righteous, using the parables of Luke 15 and Ezekiel.
Poem 12, lines 1–39 (XII)Paulinus of Nola · ca. 393–431 · On St Felix's feast, Paulinus, still far away, prays to the confessor of Nola for a safe journey there and for the privilege of serving at his shrine for the rest of his life.
Poem 14, lines 1–35 (XIIII)Paulinus of Nola · ca. 393–431 · Felix's feast falls twenty days after Christmas; though he did not shed his blood, God counts his readiness as martyrdom, and his power is shown in the expulsion of demons at his shrine.
Poem 15, lines 126–160Paulinus of Nola · ca. 393–431 · With the bishop gone, the persecutors seek Felix as the people's leader, foolishly thinking to destroy the faith through one man; but God himself fights in his servants.
Poem 15, lines 161–193Paulinus of Nola · ca. 393–431 · Felix does not flee but stands like a good shepherd before his flock; he is seized and imprisoned in chains, stocks and on potsherds, yet Christ suffers with him and his spirit is free.
Poem 15, lines 194–224Paulinus of Nola · ca. 393–431 · While Felix suffers in prison, Bishop Maximus, hiding in the mountains, endures another martyrdom of cold, hunger and anxiety for his flock, and is near death.
Poem 18, lines 127–159Paulinus of Nola · ca. 393–431 · Felix is buried in a flowering field outside the city, while angels bring his soul to God, who gives him both the white crown of peace and the red crown of martyrdom; healings begin at his tomb.
Poem 19, lines 1–33 (XVIIII)Paulinus of Nola · ca. 393–431 · For the feast of 405 Paulinus says the praise of the martyrs can never cease; God has scattered their tombs over the earth like stars, giving greater signs where unbelief is darker.
Poem 19, lines 129–163Paulinus of Nola · ca. 393–431 · Isis cannot be a goddess, for the one God is Father, Son and Spirit; Paulinus then lists saints of Africa and the West, Cyprian, the martyrs of Utica, Ambrose, Vincent, Martin and Delphinus, who drive out the ancient dragon.
Poem 21, lines 129–164Paulinus of Nola · ca. 393–431 · The church keeps the death days of martyrs and confessors; Felix, who fought for the faith but died in peace, received both the martyr's crown and the priest's crown.
Poem 27, lines 415–444Paulinus of Nola · ca. 393–431 · The relics also include Thomas, whose doubt confirms the bodily resurrection, Luke the evangelist, the martyrs of Bologna, Euphemia of Chalcedon, and Nazarius, sent by Ambrose.
Letters 18.7Paulinus of Nola · ca. 394–413 · Paulinus recounts how Victricius, a soldier, threw down his arms for Christ, was beaten and condemned, and was freed after his executioner was blinded and his chains fell off.
Letters 18.8Paulinus of Nola · ca. 394–413 · Paulinus says that Victricius began his Christian life with the perfection of a confessor, and longs to kiss his scars as the marks of Christ’s passion.
Letters 18.9Paulinus of Nola · ca. 394–413 · Paulinus recalls meeting Victricius at Vienne with Martin and regrets that, still entangled in worldly cares, he did not then recognize him as a living martyr.
Letters 32.7Paulinus of Nola · ca. 394–413 · Paulinus suggests placing the relic of the cross with the martyrs’ relics under the altar of Sulpicius’s new basilica, and sends verses for it.
Letters 32.8Paulinus of Nola · ca. 394–413 · If Sulpicius prefers to keep the relic of the cross at hand for daily use, Paulinus offers an inscription for an altar holding only apostolic and martyr relics.
Letters 32.11Paulinus of Nola · ca. 394–413 · The inscription records that a splinter of the cross from Melania is laid with the apostles’ relics beneath the altar at Nola.
Letters 32.17Paulinus of Nola · ca. 394–413 · Paulinus sends the apse picture and inscriptions for his basilica at Fundi, depicting Christ as the lamb and judge, with relics of Andrew, Luke, Nazarius, Protasius, and Gervasius.
Historia monachorum, chapter 19Rufinus of Aquileia · Greek original ca. 394-395; Rufinus's Latin ca. 404-406 · The deacon Apollonius, martyred with the converted pipe player Philemon, the judge, and their guards, who were drowned at Alexandria; miracles occur at their tomb.
On Continence 15Augustine of Hippo · ca. 395 · God does not take pleasure in sins, though he permits them; his almighty goodness brings good out of evil by pardon, healing, martyrdom and just punishment.
On Lying 13Augustine of Hippo · ca. 395 · Suffering what others do to us because we refuse to sin is not consent to their crime, as a martyr is not a murderer if persecutors kill his father because he will not deny Christ.
Life of Saint Martin 11Sulpicius Severus · ca. 396–397 · Doubting a local martyr's shrine, Martin prays at the tomb; the ghost of an executed robber reveals itself, and Martin removes the altar.
Confessions 6.2Augustine of Hippo · ca. 397–401 · Monica obediently gave up the African custom of bringing food and wine to martyrs' shrines when she learned Ambrose had forbidden it, and Ambrose often praised her to Augustine.
Confessions 9.16Augustine of Hippo · ca. 397–401 · Ambrose, by a vision, finds the bodies of the martyrs Protasius and Gervasius; a blind man is healed and the persecution ceases.
Against Faustus the Manichaean 5.8Augustine of Hippo · ca. 398–400 · Augustine answers Faustus’s claim to suffer for righteousness by contrasting his light banishment with the deaths of catholic martyrs such as Cyprian.
Against Faustus the Manichaean 14.1Augustine of Hippo · ca. 398–400 · Faustus rejects Moses for cursing everyone who hangs on a tree, which he says curses Christ and the martyrs, and for cursing those who raise no offspring.
Against Faustus the Manichaean 14.12Augustine of Hippo · ca. 398–400 · Augustine answers Faustus's dilemma: a Christian forced to worship the sun should accept the curse of bodily death, from which the resurrection frees, rather than the soul's death by idolatry.
Against Faustus the Manichaean 19.14Augustine of Hippo · ca. 398–400 · Augustine argues that if the faithful of old suffered for sacraments that only promised Christ, Christians should be readier still to suffer for baptism, the eucharist, and the sign of Christ, which show him come.
Against Faustus the Manichaean 20.21Augustine of Hippo · ca. 398–400 · Augustine answers that Christians honor the martyrs with love and imitation, but offer sacrifice only to God at their shrines, tolerating but not approving drunkenness there.
Against Faustus the Manichaean 22.38Augustine of Hippo · ca. 398–400 · Augustine reads Sarah, kept pure among foreign kings, as a figure of the church, Christ's bride, persecuted by earlier emperors and honoured by later ones.
Against Faustus the Manichaean 22.76Augustine of Hippo · ca. 398–400 · Augustine explains that the patriarchs waged wars to show that earthly kingdoms are God's gift, while Christ and the martyrs suffered without resisting to show that the heavenly kingdom is to be sought, and notes the victories of Christian emperors.
Canon 47Anonymous · 397 · A list of the canonical Scriptures to be read in church, with a provision that the passions of martyrs may be read on their feast days.
Tractates 15Gaudentius of Brescia · ca. 397-410 · For the feast of the Maccabean martyrs: why Christians honour Jews who died rather than eat pork; the food laws taught continence and obedience, as the tree of paradise did, and the apostolic decree kept only abstinence from idol meats, blood, and sexual immorality.
Tractates 17Gaudentius of Brescia · ca. 397-410 · At the dedication of his basilica of the 'Assembly of the Saints' in Brescia, Gaudentius lists its relics (John the Baptist, Andrew, Thomas, Luke, Gervasius and Protasius, Nazarius, the martyrs of Anaunia, and the Forty Martyrs of Sebaste, received from Basil's nieces at Caesarea) and retells the martyrdom of the Forty.
Tractates 20Gaudentius of Brescia · ca. 397-410 · A short sermon for the feast of Peter and Paul (29 June), given at another bishop's request: the three births (natural, baptismal, and martyrdom), the deaths of Peter by inverted crucifixion and Paul by the sword under Nero, and their equality as brothers in faith.
Letters 2.8Sulpicius Severus · ca. 397–406 · Martin is now among the apostles, prophets, and martyrs who follow the Lamb.
Letters 2.9Sulpicius Severus · ca. 397–406 · Martin was a martyr in will: in the age of persecution he would gladly have faced rack and fire.
Letters 2.10Sulpicius Severus · ca. 397–406 · He would have faced any martyr’s death, Isaiah’s saw, a cliff, or Paul’s sword.
Letters 2.11Sulpicius Severus · ca. 397–406 · No torture would have moved him from confessing the Lord.
Letters 2.12Sulpicius Severus · ca. 397–406 · Martin fulfilled a bloodless martyrdom through hardship, fasting, persecution, and care for others.
Homily 5.5 on HebrewsJohn Chrysostom · ca. 398-404 · Chrysostom urges Christians to be like soldiers ready to shed their own blood for Christ but not to provoke conflict, and expounds the armor of God against the passions.
Homily 11.2 on HebrewsJohn Chrysostom · ca. 398-404 · On Heb 6:17–20, Chrysostom explains the anchor of hope that enters within the veil, then describes the spiritual sacrifices of Christians, especially mercy to the poor, and rebukes those who despise beggars.
Homily 27.2 on HebrewsJohn Chrysostom · ca. 398-404 · Chrysostom explains Rahab's faith, defends Paul's inclusion of Barak, Samson and Jephthah, applies Heb 11:32–38 to Daniel, the three youths, the return from Babylon, the prophets and the martyrs, and presents Joshua, whose name was a type of Jesus, commanding the sun and moon.
On Catechizing the Uninstructed 24Augustine of Hippo · ca. 399–405 · The narration continues with the spread of the Church through the blood of martyrs, the conversion of the persecuting empire, the pruning of heresies and schisms, the fulfilment of prophecy as ground for faith, and the coming judgment.
On the Trinity 13.16Augustine of Hippo · ca. 399–419 · Death and the evils of this life remain after forgiveness as a field of trial for the faithful; Christ's undeserved death frees the predestined, and God's wrath is just retribution, not passion.
On Baptism, against the Donatists 1.12Augustine of Hippo · ca. 400–401 · Tongues, prophecy, sacraments, faith, almsgiving, and even martyrdom profit nothing without love, which schismatics lack by breaking unity.
On Baptism, against the Donatists 1.28Augustine of Hippo · ca. 400–401 · Cyprian, who with about eighty African bishops held that those baptized outside the church must be baptized again, never broke communion with those who disagreed; his error was covered by his love and purged by his martyrdom, unlike the Donatists, who imitate his error in schism.
On Baptism, against the Donatists 2.6Augustine of Hippo · ca. 400–401 · Cyprian kept unity with those who disagreed, and his martyrdom shows he would accept the truth; to err is human, to separate diabolical, and God reveals the truth to those who walk in the way of peace.
On Baptism, against the Donatists 2.15Augustine of Hippo · ca. 400–401 · Since Cyprian was in communion with those who received the baptized without rebaptism, the Donatists must either reject his authority on rebaptism or follow his example of unity; Augustine urges them to repent while God is patient.
On Baptism, against the Donatists 4.24Augustine of Hippo · ca. 400–401 · Augustine agrees with Cyprian that martyrdom outside the church does not profit, because love is lacking, but the same is true of the loveless within, who still give true baptism; baptism, like the gospel, can be common to Catholics and heretics.
On Baptism, against the Donatists 4.28Augustine of Hippo · ca. 400–401 · A good catechumen may be better than a wicked baptized man, as Cornelius was better than Simon, without slighting baptism; baptism and true conversion are both needed for the kingdom, and baptism received outside is not to be disapproved.
On Baptism, against the Donatists 4.29Augustine of Hippo · ca. 400–401 · Like suffering, faith and conversion of heart can supply the lack of baptism when necessity, not contempt, prevents it, as with the thief on the cross; but Cornelius was baptized after receiving the Spirit, and Christ received John’s baptism to show that no one may despise the sacrament.
On Baptism, against the Donatists 5.23Augustine of Hippo · ca. 400–401 · Augustine praises Cyprian’s love of unity, which let him differ without schism; Cyprian now sees the truth in heaven, and Augustine sets against his opinion not his own but that of the Catholic Church, admitting that his own writings, unlike the apostles’, are not free from error.
On Baptism, against the Donatists 6.3Augustine of Hippo · ca. 400–401 · Even good Catholics who hold the right view on baptism are not Cyprian’s equals, as no one today is Peter’s equal though no one now judaizes; Augustine honours Cyprian while saying, with the universal church, that he erred.
On Baptism, against the Donatists 7.1Augustine of Hippo · ca. 400–401 · Augustine resumes the review of the council’s opinions, asking Cyprian’s prayers and comparing the Donatists, who use his authority against unity, with the Nazarenes, who perpetuate the error from which Paul recalled Peter.
The Harmony of the Gospels 1.49Augustine of Hippo · ca. 399–400 · Neither magic nor the disciples' invention can explain the prophecies of the church's worldwide spread, which are now fulfilled.
The Harmony of the Gospels 3.14Augustine of Hippo · ca. 399–400 · Mark's 'Abba, Father' signifies the church from Jews and Gentiles, the others' 'Father' its unity; Christ's sorrow shows martyrs they need not despair.
Against the Letter of Parmenian 1.13Augustine of Hippo · ca. 400 · Against Parmenian’s complaint that Constantine ordered Donatists put to death, Augustine argues that punishment for schism is just and that suffering at the hands of the authorities does not make anyone a martyr.
Against the Letter of Parmenian 1.15Augustine of Hippo · ca. 400 · Punishment by Christian emperors does not make the Donatists martyrs, any more than it makes punished pagans or the demons martyrs; Christ blessed only those persecuted for righteousness’ sake.
Against the Letter of Parmenian 3.29Augustine of Hippo · ca. 400 · Parmenian urged Tyconius to endure persecution with the Donatists, but punishment for schism is God’s merciful warning, not martyrdom; the Donatists’ own mistreatment of the Maximianist Salvius of Membresa and their acceptance of Maximianist baptism expose them.
Against the Letters of Petilian 2.17Augustine of Hippo · ca. 400–403 · Petilian compares Catholic bishops to Judas and calls them heirs of those who burned the Scriptures, contrasting them with the Maccabean martyrs.
Against the Letters of Petilian 2.46Augustine of Hippo · ca. 400–403 · No imperial law ordered Donatists killed; Marculus and Donatus may have thrown themselves down; and schism itself is murder by hatred of brothers.
Against the Letters of Petilian 2.51Augustine of Hippo · ca. 400–403 · Petilian claims that Catholic persecution gives Donatist martyrs a second baptism of blood, like Christ's.
Against the Letters of Petilian 2.52Augustine of Hippo · ca. 400–403 · Only those who die for righteousness are baptized in blood; the cause, not the suffering, makes the martyr.
Against the Letters of Petilian 2.55Augustine of Hippo · ca. 400–403 · The Donatists, unwilling to carry others' loads, condemn themselves by their own logic; their punishment for schism is no baptism of blood.
Against the Letters of Petilian 2.114Augustine of Hippo · ca. 400–403 · The Donatists imitate the devil by using Scripture against God's promises, and their suicidal 'martyrs' follow the devil's suggestion to Christ to throw himself down.
Against the Letters of Petilian 2.159Augustine of Hippo · ca. 400–403 · Petilian says Catholic persecution makes Donatist martyrs.
Against the Letters of Petilian 2.160Augustine of Hippo · ca. 400–403 · Augustine mocks the Donatist cult of those who threw themselves over cliffs.
Against the Letters of Petilian 2.192Augustine of Hippo · ca. 400–403 · Petilian says Christ gave Christians a pattern of dying, not killing.
Against the Letters of Petilian 2.193Augustine of Hippo · ca. 400–403 · The Donatists follow neither Christ's pattern nor even that of the pagan persecutors: they contradict the gospel's promise of a worldwide church.
Against the Letters of Petilian 2.196Augustine of Hippo · ca. 400–403 · Petilian says Christianity advances through martyrdom.
Against the Letters of Petilian 2.197Augustine of Hippo · ca. 400–403 · The grain that died is Christ, whose fruit fills the world; the Donatists' 'harvest' is suicides.
Against the Letters of Petilian 2.202Augustine of Hippo · ca. 400–403 · Petilian argues that kings have always persecuted the righteous, that Catholics incite Christian emperors against Donatists, and that persecutors and alleged traitors perished by God's vengeance.
Against the Letters of Petilian 2.227Augustine of Hippo · ca. 400–403 · Petilian claims Donatist poverty and martyrdom.
Against the Letters of Petilian 2.229Augustine of Hippo · ca. 400–403 · Petilian says the Donatists fear only the soul-killing communion of the Catholics.
Opusculum 2.24Mark the Hermit · early to mid fifth century · Every virtue is abstinence from sin, which is natural duty; adoption is Christ's gift through the cross.
Opusculum 3.12Mark the Hermit · early to mid fifth century · Repentance is owed like breathing; refusing it is conceit, while Abraham, Job, and the three youths repented though righteous.
Commentary on Daniel 3, scholion 6Polychronius of Apamea · ca. 400-430 · The youths trust God to save them but prefer death to living against his law.
Commentary on Daniel 6, scholion 11Polychronius of Apamea · ca. 400-430 · Daniel, knowing the decree, prayed more earnestly toward Jerusalem, choosing to obey God even at the risk of death.
Commentary on Daniel 11, scholion 89Polychronius of Apamea · ca. 400-430 · The righteous will suffer fire, sword, and exile.
Commentary on Daniel 11, scholion 93Polychronius of Apamea · ca. 400-430 · Some of the wise will die as martyrs, like Eleazar and the seven brothers.
Hymn 12, lines 97–128Prudentius · ca. 400-405 · Herod orders every male infant in Bethlehem killed; the poet describes the slaughter and hails the murdered children as the flowers of the martyrs.
Hymn 12, lines 129–160Prudentius · ca. 400-405 · The Holy Innocents play before the heavenly altar; Herod’s crime gained nothing, for Christ escaped, as Moses, a figure of Christ, escaped Pharaoh’s edict and became lawgiver and deliverer of Israel.
Quatrain 29: Occiduntur infantes in BethlehemPrudentius · ca. 400–410 · Herod slaughters the infants while seeking Christ.
Quatrain 34: Passio IoannisPrudentius · ca. 400–410 · Herodias’s daughter asks for the head of John the Baptist on a platter.
Quatrain 45: Passio StephaniPrudentius · ca. 400–410 · Stephen, the first martyr, prays for those who stone him.
Hymn 1, lines 1–32Prudentius · ca. 400-405 · The two martyrs of Calahorra, whose names are written in heaven, are honored by pilgrims who find their prayers heard through the martyrs’ intercession; death by the persecutor’s sword is a glorious door to heaven.
Hymn 1, lines 33–64Prudentius · ca. 400-405 · The two soldiers leave the army for the Cross; in a persecution that forced Christians to sacrifice, they stand ready for any torture, declaring that they have paid Caesar his due and now owe themselves to God.
Hymn 1, lines 65–96Prudentius · ca. 400-405 · The records of the martyrs’ passion were destroyed by a persecutor, but it is remembered that at their execution a ring and a handkerchief were carried up to heaven; the poet calls on the once-pagan Basques to see the martyrs’ power over demons.
Hymn 1, lines 97–117Prudentius · ca. 400-405 · At the martyrs’ shrine the possessed are delivered as the demons are tormented and flee, and the sick are healed; the people of the Ebro valley are called to celebrate the feast.
Hymn 2, lines 1–32Prudentius · ca. 400-405 · Rome, once mother of temples, has conquered its idols through the martyr Lawrence; Bishop Sixtus, on the cross, foretold that his deacon would follow him in three days.
Hymn 2, lines 33–64Prudentius · ca. 400-405 · Lawrence, chief of Rome’s seven deacons, kept the church’s treasury; the greedy prefect, believing gold was hidden in the churches, summoned him and demanded it.
Hymn 2, lines 65–96Prudentius · ca. 400-405 · The prefect alleges that Christian bishops use gold and silver vessels and that the faithful sell their estates to enrich the churches, and demands the treasure for the state, quoting Christ’s saying about rendering to Caesar.
Hymn 2, lines 97–128Prudentius · ca. 400-405 · The prefect taunts that Christ brought no money and taught in words alone; Lawrence calmly agrees that the Church is richer than the emperor and promises to bring out Christ’s treasures if given a little time.
Hymn 2, lines 129–160Prudentius · ca. 400-405 · Given three days, Lawrence gathers from all the streets the blind, the lame, the sick and maimed whom the Church fed, and records their names.
Hymn 2, lines 161–192Prudentius · ca. 400-405 · When the day came, Lawrence led the prefect to the church door, where the crowds of the poor stood as the Church’s treasure; the prefect was enraged, and Lawrence began to contrast them with gold dug from mines.
Hymn 2, lines 193–224Prudentius · ca. 400-405 · Lawrence argues that gold corrupts chastity, peace and law, while the true gold is light and humankind; bodily weakness humbles and strengthens the soul, and disease of the mind is worse than disease of the flesh.
Hymn 2, lines 289–320Prudentius · ca. 400-405 · Lawrence presents the poor as the Church’s gold and the consecrated virgins and widows who refused second marriage as her jewels; the prefect, furious at being mocked, turns on him.
Hymn 2, lines 321–352Prudentius · ca. 400-405 · The enraged prefect refuses Lawrence a quick death and orders him roasted slowly on gentle coals as an example to all Christians.
Hymn 2, lines 353–384Prudentius · ca. 400-405 · As Lawrence is stripped and bound, his face shines like Moses’ coming down from Sinai and Stephen’s at his stoning; the newly baptized see the light, but the blind impious do not, as in the plague of darkness on Egypt.
Hymn 2, lines 385–416Prudentius · ca. 400-405 · The smell of the roasting martyr is a stench to persecutors and nectar to believers, for Christ is a fire that lights the righteous and burns the guilty; Lawrence jests from the gridiron and then prays to Christ for Rome.
Hymn 2, lines 449–480Prudentius · ca. 400-405 · Lawrence prays that Christ will end pagan worship in Rome, where Peter and Paul, slain by Nero, already reign, and foresees a Christian emperor who will close the temples.
Hymn 2, lines 481–512Prudentius · ca. 400-405 · Lawrence dies at the end of his prayer; senators carry his body, converted by his freedom, and from that day pagan worship in Rome declined, for the martyr’s death was the death of the temples.
Hymn 2, lines 513–544Prudentius · ca. 400-405 · Romans of every rank, even former pagan priests and a Vestal, now honor the apostles and martyrs; the poet, far away in Spain, envies those who can pray at Lawrence’s tomb in a Rome full of saints.
Hymn 2, lines 545–583Prudentius · ca. 400-405 · The poet honors Lawrence in heaven, a citizen and perpetual consul of the heavenly Rome who grants the prayers of the Romans, and asks him, as patron, to intercede for the sinful poet Prudentius.
Hymn 3, lines 1–32Prudentius · ca. 400-405 · Eulalia of Merida, a girl of twelve who as a child already scorned ornaments and play, rose up when the persecution forced Christians to sacrifice, determined to confront the persecutors.
Hymn 3, lines 33–64Prudentius · ca. 400-405 · Her parents hid Eulalia in the country, but she slipped out at night and, guided by heavenly light as Israel was by the pillar of fire, walked to the city and at dawn confronted the governor at his tribunal.
Hymn 3, lines 65–96Prudentius · ca. 400-405 · Eulalia declares herself a Christian, calls the gods and the emperor Maximian nothing, and dares the torturer to do his worst; the enraged governor orders her punished.
Hymn 3, lines 97–128Prudentius · ca. 400-405 · The governor urges Eulalia to think of marriage and her family and to escape torture by touching a little salt and incense; she spits in his face and overturns the idols, and the torturers tear her with claws.
Hymn 3, lines 129–160Prudentius · ca. 400-405 · Eulalia reads her wounds as Christ’s name written on her body and sings without tears; when the torches set her hair aflame she drinks in the fire, and a white dove is seen leaving her mouth for heaven.
Hymn 3, lines 161–192Prudentius · ca. 400-405 · The executioners flee at the sight of the dove; snow falls and covers Eulalia’s body as a shroud; her relics now rest in a splendid marble shrine at Merida beside the river Anas.
Hymn 3, lines 193–215Prudentius · ca. 400-405 · The poet calls the young to strew flowers at Eulalia’s shrine and offers his own garland of verse, venerating her bones and the altar over them; she, at God’s feet, favors her people.
Hymn 4, lines 1–32Prudentius · ca. 400-405 · Saragossa keeps the eighteen martyrs in one tomb; at the judgment each city will bring its martyrs to Christ: Carthage Cyprian, Cordoba Acisclus and Zoellus, Tarragona Fructuosus and his two deacons, Gerona Felix, Calahorra its two.
Hymn 4, lines 33–64Prudentius · ca. 400-405 · The list of cities and their martyrs continues: Barcelona, Narbonne, Arles, Merida, Alcalá, Tangier; Saragossa will bring eighteen, a gift scarcely surpassed by Carthage or Rome.
Hymn 4, lines 65–96Prudentius · ca. 400-405 · The martyrs’ blood guards Saragossa from demons; the city is a homeland of martyrs, the home of the deacon Vincent and the episcopal family of the Valerii, and has given martyrs in every persecution.
Hymn 4, lines 97–128Prudentius · ca. 400-405 · Vincent, though martyred elsewhere, belongs to Saragossa, where he was trained; Engratia also lies here, the only martyr who survived her tortures, which were more cruel than a swift death.
Hymn 4, lines 129–160Prudentius · ca. 400-405 · Engratia, crowned as a martyr though she survived, makes Saragossa the house of a living martyr; the poet names the eighteen: Optatus, Lupercus, Successus, Martial, Urbanus, Julia, Publius, Fronto, Felix, Caecilianus, Evotius, Primitivus, Apodemius and others.
Hymn 4, lines 161–203Prudentius · ca. 400-405 · Four martyrs named Saturninus complete the eighteen, whose names are written in the book of heaven; Engratia, Vincent, and the confessors Caius and Crementius are added; the martyrs beneath the altar pray for the city’s sins, and the poet calls the city to prayer at their tombs.
Hymn 5, lines 1–32Prudentius · ca. 400-405 · The poet hails the feast of the deacon Vincent, now among the angels in a robe washed in blood; the governor first tried gentle persuasion, ordering the Christians to sacrifice by imperial decree.
Hymn 5, lines 33–64Prudentius · ca. 400-405 · Vincent, one of the seven deacons, refuses to worship stones and wood and confesses the Father and Christ his Son as the one true God; the governor Datian threatens death, and Vincent defies him.
Hymn 5, lines 65–96Prudentius · ca. 400-405 · Vincent mocks the idols made by craftsmen and declares that the spirits behind them are demons who incite persecution yet tremble at Christ and confess themselves demons when exorcized; the judge orders him silenced.
Hymn 5, lines 97–128Prudentius · ca. 400-405 · Datian orders Vincent stretched on the rack and torn with claws; Vincent laughs at the torturers, who tire before he does.
Hymn 5, lines 129–160Prudentius · ca. 400-405 · Datian is enraged that Vincent smiles under torture and orders a pause so the wounds can be reopened; Vincent challenges him to torture him himself, for the inner man cannot be harmed.
Hymn 5, lines 161–192Prudentius · ca. 400-405 · The body is only a clay vessel; the inner man is subject to God alone. Datian demands that Vincent at least hand over the Christian books to be burned; Vincent answers that God’s sword will avenge the sacred volumes on him.
Hymn 5, lines 193–224Prudentius · ca. 400-405 · Vincent warns Datian of the fate of Sodom and Gomorrah; the furious governor orders the gridiron, and Vincent climbs onto it willingly.
Hymn 5, lines 225–256Prudentius · ca. 400-405 · On the gridiron Vincent is burned with salt and dripping fat but remains unmoved, eyes raised to heaven; then he is thrown into the darkest dungeon with his feet in the stocks.
Hymn 5, lines 257–288Prudentius · ca. 400-405 · Vincent is laid on sharp potsherds in the dungeon, but Christ fills the prison with light, breaks the stocks, turns the shards to flowers, and angels come to speak with him.
Hymn 5, lines 289–320Prudentius · ca. 400-405 · The angel tells Vincent his passion is complete and Christ will crown him; light bursts from the dungeon, and the guard hears the martyr singing psalms.
Hymn 5, lines 321–352Prudentius · ca. 400-405 · The guard sees Vincent free and singing among flowers; Datian, defeated, orders him nursed so he can be tortured again; the faithful tend his wounds and keep cloths dipped in his blood, and the jailer believes in Christ.
Hymn 5, lines 353–384Prudentius · ca. 400-405 · Laid on a soft bed, Vincent, longing for death, dies, and his spirit rises to the Father by the way of Abel, welcomed by the saints and John the Baptist; Datian rages that he has escaped.
Hymn 5, lines 385–416Prudentius · ca. 400-405 · Datian throws Vincent’s body to the beasts so that no tomb may be honored, but no beast or bird touches it; a raven, like Elijah’s, guards it and drives off a wolf.
Hymn 5, lines 417–448Prudentius · ca. 400-405 · The wolf flees before the raven; Datian, defeated even by the dead body, resolves to sink it in the sea.
Hymn 5, lines 449–480Prudentius · ca. 400-405 · Datian orders the body sewn into a sack, weighted with a stone and dropped far out at sea; the soldier Eumorphius carries out the order.
Hymn 5, lines 481–512Prudentius · ca. 400-405 · The power that let Christ walk on the sea and parted the Red Sea makes the weighted body float; it outruns the sailors back to shore and is received by the land as a tomb.
Hymn 5, lines 513–544Prudentius · ca. 400-405 · Vincent’s body, first buried by the faithful, now rests beneath an altar; his soul is in heaven with the Maccabean martyrs and Isaiah, but he alone won a double crown, conquering both in death and after it.
Hymn 5, lines 545–578Prudentius · ca. 400-405 · Vincent, victor in death and after it, is asked to present the people’s prayers before the Father’s throne so that Christ may forgive them, and the poet prays that the flesh, which shared the martyr’s labors, may share his glory in the resurrection.
Hymn 6, lines 1–32Prudentius · ca. 400-405 · Bishop Fructuosus of Tarragona and his deacons Augurius and Eulogius are arrested; he encourages them on the way to prison, where they baptize, and after six days they are brought before the governor.
Hymn 6, lines 33–64Prudentius · ca. 400-405 · The judge Aemilian orders Fructuosus to worship the emperor’s gods; the bishop confesses the eternal God and Christ, and is sentenced to the fire; on the way he refuses a drink because he is keeping the fast until the ninth hour, as Christ refused the cup on the cross.
Hymn 6, lines 65–96Prudentius · ca. 400-405 · At the pyre in the amphitheatre Fructuosus refuses his friends’ homage, takes off his own shoes as Moses did at the bush, and promises to pray for all; a voice from heaven declares that this fire is not punishment but the reshaping of life.
Hymn 6, lines 97–128Prudentius · ca. 400-405 · The martyrs enter the fire; their bonds burn away and they raise their arms in the form of the cross, like the three young men in the furnace; at their prayer God takes them; a servant of the governor and the governor’s daughter see them borne into heaven.
Hymn 6, lines 129–162Prudentius · ca. 400-405 · The faithful collect the martyrs’ ashes, but the martyrs appear in white and command that the relics be laid together in one tomb; Tarragona rejoices in its three patrons, and the poet hopes Fructuosus will protect the city and himself at the judgment.
Hymn 7, lines 1–32Prudentius · ca. 400-405 · Quirinus, bishop of Siscia, martyred under Galerius, was thrown from a bridge with a millstone tied to his neck, but the river held him up while his people watched from the banks.
Hymn 7, lines 33–64Prudentius · ca. 400-405 · Quirinus encourages his frightened people from the water; fearing to lose his martyrdom, he prays to Jesus, recalling that Christ made the sea firm under Peter’s feet.
Hymn 7, lines 65–89Prudentius · ca. 400-405 · Quirinus recalls the Jordan turning back and asks Christ, whose power is now shown, to let him die for him; as he prays he dies, the stone sinks, and the waters take his body.
Hymn 8, lines 1–18Prudentius · ca. 400-405 · Inscription for a baptistery built on the site of a double martyrdom: where martyrs once went to heaven by blood, the baptized now go by water, both through the wounds of Christ from which blood and water flowed.
Hymn 9, lines 1–32Prudentius · ca. 400-405 · On his way to Rome the poet prayed at the tomb of Cassian at Forum Cornelii (Imola) and saw a painting of the martyr pierced by schoolboys’ styluses; the sacristan explains that Cassian was a teacher of shorthand, arrested for refusing to sacrifice.
Hymn 9, lines 33–64Prudentius · ca. 400-405 · The judge hands Cassian over to his pupils, who take revenge for his strictness by breaking their tablets on his face and stabbing him with their styluses; the shallow wounds prolong his torment.
Hymn 9, lines 65–96Prudentius · ca. 400-405 · The boys mock Cassian as they wound him, until Christ releases his soul; the sacristan invites the poet to pray to the martyr, who hears worthy prayers, and the poet embraces the tomb in tears.
Hymn 10, lines 1–32Prudentius · ca. 400-405 · The poet invokes the martyr Romanus, whose tongue was torn out yet who still confessed God, to give eloquence to his stammering verse, trusting Christ’s promise to give words to his witnesses; the devil rages most when he is being defeated.
Hymn 10, lines 33–64Prudentius · ca. 400-405 · Like the demon of the tombs who cried out against Christ, the persecutor rages: the prefect orders Christians dragged from the churches and plans to destroy the church; Romanus warns the faithful, who stand firm, and he is arrested as their leader.
Hymn 10, lines 65–96Prudentius · ca. 400-405 · Romanus offers himself to be bound and tortured; the prefect accuses him of stirring the people to rebellion and martyrdom and condemns him to suffer first; Romanus accepts gladly, to die for the faithful.
Hymn 10, lines 97–128Prudentius · ca. 400-405 · Romanus refuses the prefect Asclepiades entry to the church unless he becomes a Christian; because Romanus is a nobleman he is beaten with lead instead of racked, and he declares that true nobility comes from God and from serving Christ.
Hymn 10, lines 129–160Prudentius · ca. 400-405 · Romanus says the wounds of martyrdom are his true nobility and mocks the honors of Roman magistrates, who feed sacred chickens, bow to idols, walk barefoot before the stone of Cybele and run naked as Luperci.
Hymn 10, lines 161–192Prudentius · ca. 400-405 · Romanus asks the prefect to reason rather than rage, and lists the immoralities told of the pagan gods: their marriages, adulteries and incests, Apollo’s love for Hyacinthus and his service as a cowherd.
Hymn 10, lines 193–224Prudentius · ca. 400-405 · Romanus continues: Attis, Jupiter (who would be condemned under Roman laws on adultery and sexual vice), Saturn the fugitive, and quarrelling gods are no objects of worship; the myths are not mere poetry, since the pontiffs themselves applaud them on the stage.
Hymn 10, lines 225–256Prudentius · ca. 400-405 · The statues themselves betray the gods’ crimes: Jupiter’s eagle and Ganymede, Ceres seeking her stolen daughter, Hercules spinning; the rustic gods are absurd, and if Romans worship gods, they might as well worship the Egyptians’ animals and vegetables.
Hymn 10, lines 257–288Prudentius · ca. 400-405 · The gods are the work of Greek sculptors like Myron and Polyclitus, whose art makes people fear bronze thunderbolts, a drunken Bacchus, Diana’s bow and Hercules’ club; the sculptors should rather be worshiped as the parents of the gods.
Hymn 10, lines 289–320Prudentius · ca. 400-405 · The idols are made from melted pots; the ignorant may be forgiven, but not the learned; Romanus then confesses the eternal, incomprehensible God, the true light, from whom the Son was born as radiance from light, one power and one nature, creator of all.
Hymn 10, lines 353–384Prudentius · ca. 400-405 · Romanus denounces the blindness of pagans who worship gods born of marriages, the elements, wood and stone, and men, and tells the judge that those who confess God fear nothing; Asclepiades at last explodes in anger.
Hymn 10, lines 385–416Prudentius · ca. 400-405 · Asclepiades defends the ancient religion of Rome against the new Christian doctrine and demands that Romanus pray to the gods for the emperor or die; Romanus will pray only that the emperor’s soldiers be baptized and receive the Spirit.
Hymn 10, lines 417–448Prudentius · ca. 400-405 · Romanus prays that the emperor may see the light of God, which only the pure mind perceives, but will not obey him if he commands a crime; the judge has Romanus’ sides torn to the bone.
Hymn 10, lines 449–480Prudentius · ca. 400-405 · From the rack Romanus proclaims Christ, God and sharer of our nature, who gives everlasting salvation to the soul, which either shines in glory or is cast into darkness; the body must fall anyway, and torture is no worse than disease.
Hymn 10, lines 481–512Prudentius · ca. 400-405 · Romanus compares torture to surgery, which cuts in order to heal, describes the corruption, lusts and luxuries of the flesh, and urges the executioner to cut away the tinder of sin so the mind may be free.
Hymn 10, lines 513–544Prudentius · ca. 400-405 · All flesh perishes, so its loss should be made glorious; the martyr’s spirit will enjoy God’s light, and when the heavens are rolled up God and the righteous will remain; Asclepiades orders Romanus’ face and mouth to be torn.
Hymn 10, lines 545–576Prudentius · ca. 400-405 · With his face torn, Romanus thanks the prefect for giving him many mouths to praise Christ; the prefect orders a pyre and mocks Christ as a recent, crucified man, and Romanus answers that the Cross is the salvation of all.
Hymn 10, lines 577–608Prudentius · ca. 400-405 · Romanus confesses that the eternal King begot an eternal King, the Son equal to the Father and outside time, who as man met death and overcame it; he answers the charge of novelty by pointing to Rome’s own recent founding, and says the Cross was foreshown from the beginning.
Hymn 10, lines 609–640Prudentius · ca. 400-405 · The Cross was foreshadowed by kings, prophets and judges and fulfilled before witnesses; because Christ raised his dead body and took it to the Father, believers trust in their own resurrection; Christ, of twofold nature, died and conquered death; Romanus proposes that a child be asked to judge.
Hymn 10, lines 641–672Prudentius · ca. 400-405 · A small child is brought and asked whether to worship one Christ, and the Father in Christ, or many gods; the child answers that God must be one and that Christ is true God, taught by his mother; the prefect sends for the mother.
Hymn 10, lines 673–704Prudentius · ca. 400-405 · To punish the mother, the prefect has the child flogged until even the executioners weep; only the mother remains calm and joyful; when the child cries out for water, she rebukes him.
Hymn 10, lines 705–736Prudentius · ca. 400-405 · The mother tells her son not to fear but to thirst for the living fountain of Christ and to drink the cup of the Holy Innocents, recalling Isaac and the seven Maccabean brothers.
Hymn 10, lines 737–768Prudentius · ca. 400-405 · The mother recalls how the mother of the Maccabean martyrs encouraged her seven sons through frying, scalping and the cutting out of a tongue; she begs her own son, by her womb and her nursing, to persevere.
Hymn 10, lines 769–800Prudentius · ca. 400-405 · The mother tells her son to give back his life to God who gave it; the boy laughs at the rods; the boy is imprisoned and Romanus tortured again, mocking his torturers’ weakness, until the judge condemns him to the fire.
Hymn 10, lines 801–832Prudentius · ca. 400-405 · Romanus appeals to Christ; the judge orders the child beheaded and Romanus burned; the mother hands over her son with one kiss, asking him to remember her in Christ’s kingdom, sings Psalm 116 as he is beheaded, and catches his head in her cloak.
Hymn 10, lines 833–864Prudentius · ca. 400-405 · Romanus is brought to the pyre and foretells that he will not be burned; a sudden storm puts out the fire; the prefect, calling him a magician, decides to mutilate him first.
Hymn 10, lines 865–896Prudentius · ca. 400-405 · The prefect orders the physician Aristo to cut out Romanus’ tongue; Romanus submits without flinching, his chin and breast covered with blood like royal purple.
Hymn 10, lines 897–928Prudentius · ca. 400-405 · Brought back before the altars, the tongueless Romanus speaks: the God who made speech can make a man speak without a tongue and change the laws of nature he gave.
Hymn 10, lines 929–960Prudentius · ca. 400-405 · Romanus points to Christ’s walking on the sea and his healing miracles, of which his own speech is a proof; the bewildered prefect accuses the physician of having been bribed to cut badly.
Hymn 10, lines 961–992Prudentius · ca. 400-405 · The physician Aristo proves he cut out the whole tongue and cannot explain how the mute man speaks; the prefect suspects the blood is not Romanus’ own, and Romanus answers that it is his true blood, not bull’s blood like that of the pagan rites.
Hymn 10, lines 993–1024Prudentius · ca. 400-405 · Romanus describes the taurobolium, in which the pagan high priest stands in a pit beneath a perforated platform and is drenched with the blood of a slaughtered bull.
Hymn 10, lines 1025–1056Prudentius · ca. 400-405 · Romanus continues: the blood-soaked priest is adored by all; the pagans also offer hecatombs, and the devotees of Cybele slash their arms and castrate themselves.
Hymn 10, lines 1057–1088Prudentius · ca. 400-405 · Romanus ends his account of pagan self-mutilation and branding, contrasting them with the Christians’ blood shed only by persecutors, and foretells his end; the judge orders him strangled.
Hymn 10, lines 1089–1125Prudentius · ca. 400-405 · Romanus is strangled in prison; the prefect’s records perish with time, but an angel recorded every word and wound in the heavenly book to be read at the judgment, and the poet hopes that Romanus will intercede to move him from the goats to the lambs.
Hymn 11, lines 1–32Prudentius · ca. 400-405 · Writing to Bishop Valerian, the poet describes the countless martyrs’ tombs of Rome, many nameless, and the tomb of Hippolytus, once a follower of Novatian’s schism, who as a martyr urged his followers to return to the catholic Church of Peter and Paul.
Hymn 11, lines 33–64Prudentius · ca. 400-405 · The governor, having filled Rome with martyrs’ blood, had come to Ostia; he tortures Christians without making any recant, and orders them beheaded, crucified, burned or drowned.
Hymn 11, lines 65–96Prudentius · ca. 400-405 · The aged Hippolytus is brought before the governor as leader of the Christians; hearing his name, the governor orders that, like Hippolytus of legend, he be torn apart by wild horses, and the unbroken horses are yoked with the martyr tied behind.
Hymn 11, lines 97–128Prudentius · ca. 400-405 · With the prayer “Let these snatch my limbs; you, Christ, snatch my soul,” Hippolytus is dragged to pieces by the horses; a painting over his tomb shows the scene, his friends gathering the scattered remains.
Hymn 11, lines 129–160Prudentius · ca. 400-405 · Hippolytus’ friends gather every part of his body and every drop of blood and bury him at Rome in a catacomb, which the poet describes with its winding steps and light-shafts.
Hymn 11, lines 161–192Prudentius · ca. 400-405 · Beside Hippolytus’ tomb stands the altar of the Eucharist; the poet himself was helped there in prayer and credits Hippolytus with his safe return; crowds kiss the silver shrine daily, and on his feast all Rome flocks there.
Hymn 11, lines 193–224Prudentius · ca. 400-405 · On Hippolytus’ feast pilgrims come from all central Italy; since the crypt is too small, they gather in the great basilica beside it, which the poet describes; the feast is kept on 13 August.
Hymn 11, lines 225–245Prudentius · ca. 400-405 · The poet asks Bishop Valerian to add Hippolytus’ feast to the yearly feasts of his church, and prays that Valerian may guard his flock, bring back the poet as a sick sheep, and join Hippolytus in heaven.
Hymn 12, lines 1–32Prudentius · ca. 400-405 · A friend explains the Roman feast of Peter and Paul: Peter was crucified head downward at his own request, and a year later on the same day Paul was beheaded; their tombs lie on either side of the Tiber, Peter’s with a fountain.
Hymn 12, lines 33–70Prudentius · ca. 400-405 · The friend describes the baptistery at St Peter’s and the splendid basilica of St Paul on the Ostian Way built by the emperor; on the feast the people and the bishop go to both shrines in one day.
Hymn 13, lines 1–32Prudentius · ca. 400-405 · Cyprian of Carthage, whose writings will be read as long as the world lasts, was given by the Spirit as an expounder of Paul; once a young magician who used spells to corrupt chastity, he was converted by Christ, changed his life, and became bishop.
Hymn 13, lines 33–64Prudentius · ca. 400-405 · Under Valerian and Gallienus, Cyprian encourages his people to martyrdom; imprisoned in a dark cave, he prays to God, who washed away his former sins, to let him die for Christ.
Hymn 13, lines 65–106Prudentius · ca. 400-405 · At Cyprian’s prayer the Spirit fills the Christians of Carthage with courage; three hundred leap into a pit of burning lime rather than sacrifice (the White Mass); Cyprian (Thascius) confesses Christ and is beheaded; his writings still teach the whole West.
Hymn 14, lines 1–32Prudentius · ca. 400-405 · Agnes, whose tomb protects Rome, won a double crown of virginity and martyrdom; as a young girl she refused to sacrifice, and the judge threatened to put her in a brothel, but she trusted Christ to keep her chaste.
Hymn 14, lines 33–64Prudentius · ca. 400-405 · Agnes is exposed in the square; the people turn away, and one youth who looks on her with lust is struck blind by lightning, though some say she prayed for his healing; the defeated judge orders her killed by the sword.
Hymn 14, lines 65–96Prudentius · ca. 400-405 · Agnes welcomes the armed executioner rather than a seducer, prays as Christ’s bride to be taken to heaven, and is beheaded; her soul rises and laughs at the vanities of the world below.
Hymn 14, lines 97–125Prudentius · ca. 400-405 · Agnes tramples on the world’s vanities and on the dragon’s head; God crowns her twice, with eternal light and the hundredfold fruit of virginity; the poet asks her to look on his impurity and cleanse him.
Poem, lines 31–60Prudentius · ca. 400-405 · Faith kills the Worship of the Old Gods and crowns her martyrs; Chastity then fights Sodomite Lust, disarms her and runs her through, recalling Judith’s victory over Holofernes.
Poem, lines 751–780Prudentius · ca. 400-405 · Concord tells the Virtues that peace in the commonwealth and in the soul rests on unity; as Christ the mediator unites God and man, so one Spirit must unite all we do; no gift, not even martyrdom, pleases God without peace.
Greek Questions to the Christians 3.11Anonymous · 5th century (disputed) · Imperishable life is the divine goal for which humanity was made, and the martyrs' willingness to die confirms the truth of the resurrection.
Questions and Answers to the Orthodox 95–96Anonymous · 5th century (disputed) · In the new creation the air will remain for movement, as believers will be caught up to meet the Lord in the air; and the infants slain by Herod and the children who sang Hosanna are rightly praised, since they suffered and sang by God's grace, and God avenges their sufferings.
Questions and Answers to the Orthodox 100–101Anonymous · 5th century (disputed) · Miracles continued in churches seized by heretics because they are worked by the orthodox saints and martyrs to whom those churches belong; and Christians learn in the right order, for the apostles preached Christ from the law, which is the Gospel foretold, as the Gospel is the law fulfilled.
Literal Commentary on Genesis 10.23Augustine of Hippo · ca. 401–415 · The arguments are nearly balanced except that infant baptism weighs in favor of the transmission of souls; the church's custom of baptizing infants is an apostolic tradition not to be despised.
On Holy Virginity 45Augustine of Hippo · 401 · Virginity ranks above marriage, but a virgin cannot know whether a married woman may be readier for martyrdom than she.
On Holy Virginity 46Augustine of Hippo · 401 · Augustine weighs readings of the hundredfold, sixtyfold, and thirtyfold fruit and concludes that God's gifts are more varied than three grades.
On Holy Virginity 47Augustine of Hippo · 401 · No one prefers virginity to martyrdom, and since the readiness for martyrdom is hidden until tested, virgins must think others possibly better than themselves.
Canon 83 (Bruns)Anonymous · 401–424 (collection of 419) · False shrines of martyrs without relics or reliable tradition are to be destroyed; the emperors are asked to destroy the remains of idolatry.
Apology against Rufinus 2.3Jerome · ca. 401–402 · Jerome ridicules Rufinus's claim to have suffered prison and exile for the faith at Alexandria.
Apology against Rufinus 3.12Jerome · ca. 401–402 · Jerome repeats that he found at Caesarea the six books of Eusebius's Apology for Origen, of which Rufinus's "Pamphilus" is the first, and urges Rufinus to retract the attribution to spare the martyr's name.
Apology against Jerome 2.39Rufinus of Aquileia · ca. 401 · Rufinus contrasts Jerome's chance to correct his own controversial books against Jovinian with his refusal to let Rufinus correct an unpublished draft, and says Jerome feared exposure of his debt to Origen.
Book 1, lines 511–540Prudentius · ca. 402-403 · Remembering the martyrs’ tombs around the city, Rome repents of her persecutions and turns to Christ; Theodosius has saved Rome from enemies of souls more than Marius or Cicero did, and taught her an empire without end.
Book 2, lines 661–690Prudentius · ca. 402-403 · Rome confesses that the worship of Jupiter drove her to the persecutions of Nero, Decius and others, from which the Christian emperors have cleansed her; to those who blame her misfortunes on the neglect of the gods, she answers that under Christian rule no barbarian has taken the city.
Commentary on the Apostles' Creed 15Rufinus of Aquileia · ca. 404 · The cross stripped the rebellious powers who ruled mankind of their bond over sinners and gave believers an example of obedience unto death.
Commentary on the Apostles' Creed 23Rufinus of Aquileia · ca. 404 · The water and blood from Christ's side signify cleansing and condemnation, the two baptisms of water and martyrdom, and the new Eve from the second Adam's side.
Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 50Augustine of Hippo · ca. 405 · Neither Donatist crimes and Circumcellion violence nor Catholic bishops, councils, or miracles such as Ambrose's discovery of the martyrs settle the question; only Scripture, as Christ showed his disciples, identifies the church.
Against Cresconius 2.49Augustine of Hippo · ca. 405–406 · Augustine closes Book 2: Cyprian's error, if any, was pruned by martyrdom, and Book 3 will answer the rest of Cresconius's letter.
Against Cresconius 3.51Augustine of Hippo · ca. 405–406 · Augustine relates how Crispinus was convicted under Theodosius's law against heretics but excused the fine at Possidius's request, and still went unpunished after his appeal.
Against Cresconius 3.54Augustine of Hippo · ca. 405–406 · Augustine says the Catholics are not responsible for actions of the authorities, and that the Donatist martyr Marculus probably threw himself from a cliff, as many Donatists did.
Against Cresconius 4.55Augustine of Hippo · ca. 405–406 · Augustine says the Maximianists' sufferings, like the Donatists', prove nothing: the cause, not the penalty, makes a martyr.
1 Corinthians 13:3Pelagius · ca. 405–410 · Renouncing possessions is a great good, binding still and not only in persecution; martyrdom without love is possible and worthless.
1 Corinthians 15:18Pelagius · ca. 405–410 · Without resurrection the martyrs died in vain.
1 Timothy 6:12Pelagius · ca. 405–410 · Timothy must contend for the faith to death, holding the life he confessed at baptism.
Argumentum (prefatory note)Pelagius · ca. 405–410 · Pelagius's argument: imprisoned at Rome, Paul urges Timothy not to fear or be ashamed and to avoid heretics.
2 Timothy 1:3Pelagius · ca. 405–410 · Paul gives thanks and reminds Timothy that God gave a spirit of power, love, and sobriety, not fear.
2 Timothy 2:12Pelagius · ca. 405–410 · Endurance leads to reigning with Christ; denial leads to being denied.
2 Timothy 4:6Pelagius · ca. 405–410 · Paul calls his coming death a sacrifice, to encourage Timothy toward martyrdom.
2 Timothy 4:7Pelagius · ca. 405–410 · At life's end Paul has kept faith with his office.
Philippians 1:20Pelagius · ca. 405–410 · Paul is unashamed in chains, unlike us, and Christ will be magnified whether he lives or dies.
Philippians 1:21Pelagius · ca. 405–410 · Paul lives only to build up Christ's body; death is gain.
Philippians 1:29Pelagius · ca. 405–410 · God gives the occasion of faith through Christ's coming, but faith itself is voluntary; suffering for Christ brings the reward of martyrdom.
Philippians 2:17Pelagius · ca. 405–410 · Paul rejoices even at the prospect of death, since their faith is his offering to God.
Philippians 2:18Pelagius · ca. 405–410 · The Philippians should share Paul's joy at his possible death.
Romans 6:3Pelagius · ca. 405–410 · Baptism is of water, of the Spirit, and of blood; in it we die with Christ.
Romans 8:37Pelagius · ca. 405–410 · Dying for Christ's name is the greatest triumph.
Catastasis II 6Synesius of Cyrene · ca. 405-412 · Facing a threatened assault, Synesius resolves to stay in the church clinging to the altar and to die there as God's minister if need be.
Tractates on the Gospel of John 3.21Augustine of Hippo · ca. 406–420 · As we love the righteous for invisible beauty, not bodily appearance, so Christians must love God freely for himself, not for temporal rewards, longing to contemplate him without hunger or weariness.
Tractates on the Gospel of John 5.13Augustine of Hippo · ca. 406–420 · Rebaptism makes a Christian deny his baptism as the pagan persecutors tried to make martyrs deny Christ; against Donatist charges about the minister, the Catholic answers that the dove taught that Christ is the one who baptizes.
Tractates on the Gospel of John 6.3Augustine of Hippo · ca. 406–420 · The Spirit appeared as a dove and as fire to signify simplicity and fervor together, as in Stephen, who rebuked his persecutors fiercely yet prayed for them without bitterness; the divided tongues signify diversity, not schism.
Tractates on the Gospel of John 6.23Augustine of Hippo · ca. 406–420 · The Donatists' alms and sufferings are for Donatus, not Christ, and without love profit nothing; their so-called martyrs, who threw themselves from cliffs, acted from pride, not love.
Tractates on the Gospel of John 11.15Augustine of Hippo · ca. 406–420 · Augustine disputes the Donatist claims about their martyrs Marculus and Donatus of Bagai and urges the Donatists, like Hagar, to return to the Catholic Church.
Tractates on the Gospel of John 21.14Augustine of Hippo · ca. 406–420 · At the judgment all will see Christ's human form; the form of God, equal to the Father, is kept for the righteous who go into eternal life.
Tractates on the Gospel of John 27.10Augustine of Hippo · ca. 406–420 · God, supremely good, uses evil well, as he used Judas's betrayal for our redemption and Satan's persecution for the martyrs' crowns; the twelve remained twelve when Matthias replaced Judas.
Tractates on the Gospel of John 27.12Augustine of Hippo · ca. 406–420 · Saint Laurence abode in Christ through slow torture by fire, strengthened by the food and cup he had received, and followed his bishop Xystus to martyrdom three days later, as Xystus had foretold.
Tractates on the Gospel of John 43.12Augustine of Hippo · ca. 406–420 · Many, fearing bodily death, fell into eternal death by worshiping idols; we must fear the death of Gehenna, as the three young men and the martyrs did, keeping Christ's word in faith.
Tractates on the Gospel of John 47.2Augustine of Hippo · ca. 406–420 · Augustine enters to his hearers through Christ the door; the good shepherd's laying down of his life is shared by his members, as John urges and as Christ foretold of Peter.
Tractates on the Gospel of John 47.11Augustine of Hippo · ca. 406–420 · To lay down the soul is to die; the flesh lays down the soul by breathing it out, and in Christ this happened when the Word willed, by the Word's power.
Tractates on the Gospel of John 51.10Augustine of Hippo · ca. 406–420 · Hating one's soul in this world means choosing death rather than sin under persecution, never taking one's own life.
Tractates on the Gospel of John 51.13Augustine of Hippo · ca. 406–420 · Not only clergy serve Christ: every head of a household serves him by governing his home, and many lay people have served him to the point of martyrdom.
Tractates on the Gospel of John 52.3Augustine of Hippo · ca. 406–420 · Christ's prayer in his trouble teaches the tempted to set God's will above their own, as he did in Gethsemane and as Peter did in martyrdom.
Tractates on the Gospel of John 84.1Augustine of Hippo · ca. 406–420 · The ruler's table of Proverbs is the Lord's table, where Christ's body and blood are received; the martyrs repaid in kind by laying down their lives, and at the altar they are asked to pray for us, not prayed for.
Tractates on the Gospel of John 84.2Augustine of Hippo · ca. 406–420 · Martyrs imitate Christ's love but are not his equals; his blood alone remits sins, and no one may claim to be without sin as he was.
Tractates on the Gospel of John 93.3Augustine of Hippo · ca. 406–420 · "But the hour is coming" announced the apostles' success: they would win so many that their opponents, thinking to serve God, would kill them, as they had killed Christ.
Tractates on the Gospel of John 94.2Augustine of Hippo · ca. 406–420 · Christ had not spoken earlier of the Comforter because his presence comforted them; the Spirit would make them witnesses able to endure persecution.
Tractates on the Gospel of John 96.1Augustine of Hippo · ca. 406–420 · What the disciples could not then bear is not to be guessed; but just as many later endured martyrdom which Peter could not then, many may now bear more, since the Spirit has been sent.
Tractates on the Gospel of John 113.2Augustine of Hippo · ca. 406–420 · Peter, brought into the courtyard by another disciple, denies that he is Jesus's disciple, which Augustine treats as denying that he is a Christian.
Tractates on the Gospel of John 116.1Augustine of Hippo · ca. 406–420 · Pilate has Jesus scourged and the soldiers mock him, by which Christ teaches the martyrs patience and conquers the world through suffering.
Tractates on the Gospel of John 123.4Augustine of Hippo · ca. 406–420 · Christ asks Peter three times whether he loves him, gives him his sheep to feed, and foretells his martyrdom, by which Peter fulfils his earlier rash promise.
Tractates on the Gospel of John 123.5Augustine of Hippo · ca. 406–420 · Feeding Christ's sheep is the duty of love for him, not of self-love; pastors must seek Christ's interests and, like Peter, be ready to die for the flock.
Tractates on the Gospel of John 124.3Augustine of Hippo · ca. 406–420 · Even if the story about John's tomb were true it would not solve the question, and more probably John died like others; the question of Christ's words remains.
Against Vigilantius 1Jerome · 406 · Jerome introduces Vigilantius as a new monster from Gaul who attacks the veneration of martyrs, vigils, and continence, reviving Jovinian's errors.
Against Vigilantius 4Jerome · 406 · Jerome mocks Vigilantius's origins and quotes his objections to the veneration of relics and the lighting of candles.
Against Vigilantius 5Jerome · 406 · Jerome denies that Christians adore martyrs and defends the honoring of relics by emperors, bishops, and people, since the saints are alive in God.
Against Vigilantius 6Jerome · 406 · Jerome argues that the martyrs are with Christ and can pray for others, and rejects Vigilantius's appeal to an apocryphal Ezra.
Against Vigilantius 7Jerome · 406 · Jerome defends the lighting of candles at vigils and in honor of martyrs as a sign of joy, not idolatry.
Against Vigilantius 8Jerome · 406 · Jerome appeals to the practice of the Roman bishop and of bishops everywhere, and links Vigilantius with Eunomius and the old heresy that Tertullian answered in the Scorpiace.
Against Vigilantius 10Jerome · 406 · Jerome answers Vigilantius's dismissal of miracles at the martyrs' shrines and says the demon in him is tormented by the relics.
Against Vigilantius 12Jerome · 406 · Jerome confesses his own fear of entering the martyrs' shrines with a troubled conscience and defends the faith of devout women.
Homilies on the First Epistle of John 1.2Augustine of Hippo · ca. 407 · The apostles were witnesses (martyrs) of the Word made visible in the flesh, the bridegroom joined to his bride in the Virgin's womb, to which the Church is joined as the whole Christ.
Homilies on the First Epistle of John 3.12Augustine of Hippo · ca. 407 · Christ's promise of eternal life outweighs whatever the world promises or threatens; the invisible anointing of the Spirit is love, a root that the heat cannot wither.
Homilies on the First Epistle of John 5.4Augustine of Hippo · ca. 407 · Perfect love is readiness to die for one's brother, as Christ, Stephen, and Paul showed; such love is born, nourished, strengthened, and perfected.
Homilies on the First Epistle of John 5.5Augustine of Hippo · ca. 407 · Christ asked Peter to repay his love not by serving him, as Zacchaeus and the widow served God's servants, but by feeding his sheep and being ready to die for them.
Homilies on the First Epistle of John 5.11Augustine of Hippo · ca. 407 · Christ laid down his life for us, and we ought to lay down ours for the brothers, as he taught Peter when he told him to feed his sheep and foretold his death.
Homilies on the First Epistle of John 6.2Augustine of Hippo · ca. 407 · Giving to the poor and even dying can be done without love, as by schismatics seeking glory; the true test is the witness of one's own conscience before God.
Homilies on the First Epistle of John 8.7Augustine of Hippo · ca. 407 · Whoever acknowledges God above him is acknowledged by lower creatures, as the lions acknowledged Daniel; God visibly delivers some and not others, but spiritually delivers all, and at the end creation will be subject to his children.
Homilies on the First Epistle of John 8.9Augustine of Hippo · ca. 407 · Pride can do all the outward works of love, even martyrdom, so the test is the root within; good works should be seen so that God is praised and others imitate them.
On the One Baptism, against Petilian 22Augustine of Hippo · ca. 410–411 · Agrippinus and Cyprian erred on rebaptism but stayed in unity, and Cyprian’s love and martyrdom covered his error; rebaptizing heretics was human error then, rebaptizing Catholics is diabolical now.
Summary of the Collation with the Donatists 3.25Augustine of Hippo · ca. 411–412 · The Donatists read Mensurius’s letter to Secundus of Tigisi about hiding the Scriptures in persecution and Secundus’s reply, to charge Mensurius with betrayal.
Summary of the Collation with the Donatists 3.26Augustine of Hippo · ca. 411–412 · The Donatists read the council of seventy bishops at Carthage that condemned Caecilian in absence; the Catholics note that it bears no date.
Summary of the Collation with the Donatists 3.32Augustine of Hippo · ca. 411–412 · A dispute over dating the council of Cirta: the staff miscalculate, and the Catholics argue that a few bishops could meet in a house during persecution, as congregations did.
On the Merits and Forgiveness of Sins 2.24Augustine of Hippo · 411–412 · Paul's “I have finished the course” was spoken in hope before his martyrdom; his thorn in the flesh, left to keep him humble, shows that even he was not free from all sin.
On the Merits and Forgiveness of Sins 2.54Augustine of Hippo · 411–412 · Death, the penalty of sin, remains after forgiveness as a contest; overcoming the fear of death is the great virtue of faith shown in the martyrs.
To the Donatists after the Collation (Against the Party of Donatus after the Proceedings) 1Augustine of Hippo · ca. 412 · Augustine asks the Donatist laity why their bishops, who had refused to meet “the offspring of betrayers,” came to the conference of 411, and answers their claim that the judge was bribed.
To the Donatists after the Collation (Against the Party of Donatus after the Proceedings) 18Augustine of Hippo · ca. 412 · The Donatists’ own acts of martyrs show that Christians assembled, ordained, and baptized during persecution, so the council of Cirta was possible.
To the Donatists after the Collation (Against the Party of Donatus after the Proceedings) 20Augustine of Hippo · ca. 412 · By boasting that Donatus of Carthage had Caecilian condemned by the emperor, the Donatists make their hero the persecutor and refute their own claim to be the church that suffers persecution.
Commentary on Isaiah 3, Tome 1, part 15Cyril of Alexandria · before ca. 428 (probably 420s) · The dew is the life-giving Spirit, or the Word himself, who will raise the bodies sown in the earth; the people bidden to hide in their chambers are the saints, whose tombs are resting-places until the wrath that brought death passes at the resurrection (Isa 26:19–21).
Commentary on Isaiah 1, Discourse 1, part 4Cyril of Alexandria · before ca. 428 (probably 420s) · God himself goes out to war for the apostles and martyrs against their human and demonic enemies, and stirs up zeal like Paul's in those who serve him (Isa 42:13–14).
Commentary on Isaiah 1, Discourse 4, part 21Cyril of Alexandria · before ca. 428 (probably 420s) · Cyril reads Isa 49:25–26 as God’s judgment for the church and its persecuted apostles and martyrs: the martyrs are crowned, while their persecutors suffer what they inflicted.
Commentary on Luke 12:4Cyril of Alexandria · ca. 412-444 · Christ calls his friends, those who love him wholeheartedly, to fear not those who kill only the body, since he died for us and God can raise the dead, while God’s punishment reaches the soul; his care for sparrows and numbered hairs assures us he will either spare us temptation or give strength to bear it.
Commentary on Luke 17:33Cyril of Alexandria · ca. 412-444 · One saves his life by losing it: by crucifying the flesh and its passions, as Paul teaches, and by martyrdom; those who live for pleasure, or deny the faith to escape death, lose their souls.
Commentary on Luke 21:12Cyril of Alexandria · ca. 412-444 · Before Jerusalem’s fall and the end, the disciples were persecuted and brought before rulers, as Paul was, which became their glory of martyrdom; Christ promises them wisdom to answer and that none will truly perish, and foretells Jerusalem’s siege.
Letter 29 (Alypius to Cyril)Cyril of Alexandria · ca. 412-444 · Alypius, a presbyter of Constantinople, praises Cyril as a confessor who, like Elijah, Phinehas, and Athanasius, has overthrown Nestorius.
Letter 30 (Maximian of Constantinople to Cyril)Cyril of Alexandria · ca. 412-444 · Maximian, newly made bishop of Constantinople after Nestorius, congratulates Cyril as a confessor and asks for his prayers and counsel.
City of God 1.26Augustine of Hippo · 413–426 · Augustine declines to judge holy women honored as martyrs who drowned themselves to escape violation, allowing that God may have commanded them, but concludes that no one may kill himself for any ordinary reason.
City of God 5.14Augustine of Hippo · 413–426 · Augustine urges that the love of human praise be overcome by love of righteousness, as the apostles and martyrs sought God's glory rather than their own.
City of God 5.18Augustine of Hippo · 413–426 · Augustine sets famous Roman sacrifices for earthly glory (Brutus, Torquatus, Camillus, Mucius, Curtius, the Decii, Regulus, Cincinnatus, Fabricius) against the Christian's duty, so that believers may neither boast nor fall short.
City of God 8.19Augustine of Hippo · 413–426 · Augustine argues from Roman law, Virgil, and Apuleius' own defense against a charge of magic that magic is wicked, and that the demons behind it cannot be mediators of prayer.
City of God 8.26Augustine of Hippo · 413–426 · Augustine shows from Hermes' own words that the gods of Egypt were dead men, so that the pagans, not the Christians honoring the martyrs, are the worshippers of the dead.
City of God 8.27Augustine of Hippo · 413–426 · Augustine explains that Christians honor the martyrs' memorials but offer sacrifice only to God, whose one sacrifice is celebrated even at the martyrs' shrines.
City of God 10.21Augustine of Hippo · 413–426 · Augustine explains that God permits demons to persecute the church so that the martyrs may be glorified, and that the martyrs conquer the powers of the air by virtue, not by appeasing them.
City of God 10.32Augustine of Hippo · 413–426 · Augustine answers Porphyry's search for a universal way of liberating the soul by presenting the Christian religion, promised to Abraham and foretold by the prophets, as that way, and closes the first ten books.
City of God 13.4Augustine of Hippo · 413–426 · The baptized still die so that faith may remain faith and martyrs may conquer the fear of death; by grace the penalty of sin becomes the martyr's weapon of righteousness.
City of God 13.5Augustine of Hippo · 413–426 · As sinners abuse the good law, so the righteous use evil death well; death remains an evil, the wages of sin, even when it crowns martyrs.
City of God 13.6Augustine of Hippo · 413–426 · Bodily death is an unnatural tearing apart, good to no one; borne faithfully it gains merit and may even win forgiveness, but it remains a punishment.
City of God 13.7Augustine of Hippo · 413–426 · Martyrdom for Christ avails the unbaptized for forgiveness as baptism does, by grace, and exceeds the merit of deathbed baptism, though death itself remains no good.
City of God 13.8Augustine of Hippo · 413–426 · The martyr accepts the first death to escape the second; after death the souls of the godly rest and those of the wicked are punished until the resurrection.
City of God 18.36Augustine of Hippo · 413–426 · Augustine treats Ezra and Esther as historical books, reads the contest of the three young men as pointing to Christ the truth, and notes that the church, not the Jews, holds the books of the Maccabees as canonical because of their martyrs.
City of God 18.50Augustine of Hippo · 413–426 · Augustine describes the spread of the church from Jerusalem through the apostles and their successors amid persecutions, until the persecuting kings themselves submitted to Christ.
City of God 18.52Augustine of Hippo · 413–426 · Augustine rejects the scheme of exactly ten persecutions matching the ten plagues of Egypt, pointing to persecutions under Herod, Julian, Valens, the Goths, and the Persians, and leaves the number of future persecutions undecided.
City of God 20.13Augustine of Hippo · 413–426 · Augustine argues that the saints reign with Christ even during Antichrist's three-and-a-half-year persecution, so the thousand years either measure the devil's binding only or round off that short span.
City of God 22.6Augustine of Hippo · 413–426 · Contrasting Rome's belief in Romulus with the church's faith in Christ, Augustine argues that Rome made its founder a god by love, while the church, persuaded by miracles and prophecy, loved Christ by believing him God, and its martyrs died rather than deny him.
City of God 22.7Augustine of Hippo · 413–426 · In more educated times than Romulus's, the world could have come to believe Christ's bodily resurrection and ascension only through divine power, prophecy, and miracles, despite persecution.
City of God 22.9Augustine of Hippo · 413–426 · The miracles done through the martyrs, however God works them, bear witness to the faith for which they died, the faith in Christ's bodily resurrection and ours.
City of God 22.10Augustine of Hippo · 413–426 · The martyrs are not gods; Christians build memorials, not temples, for them and offer the sacrifice, which is the body of Christ, to the one God at their shrines, whereas the demons work wonders to be worshipped.
City of God 22.19Augustine of Hippo · 413–426 · In the resurrection deformities will be removed without loss of substance, all bodies will have beauty of proportion and radiance, and the martyrs may bear their scars as marks of honour, with lost members restored.
Commentary on Jeremiah 5.44Jerome · ca. 414-419 · Uriah, who prophesied like Jeremiah, fled to Egypt and was brought back and killed, while Jeremiah was protected by Ahikam; God's judgments in such cases are hidden, and flight from danger is prudence, not unbelief (Jer 26:20–24).
Commentary on Jeremiah 6.19Jerome · ca. 414-419 · Rachel is told to cease weeping because her sons will return; spiritually this is Israel's salvation from all the world, and better, the martyred infants' reward in the kingdom and their resurrection to the perfect man (Jer 31:16–17).
Commentary on Jeremiah 6.50Jerome · ca. 414-419 · The promises of return, one heart, an everlasting covenant, and God's fear placed in the heart were not fulfilled after the exile, since Israel was conquered again and again, but in Christ and the believing remnant; the buying of fields figures the church's spiritual possessions (Jer 32:37–44).
Chapter 19Anonymous · ca. 414-450 · Paul's hymn on love shows that even almsgiving and martyrdom profit nothing without love, which is patient, kind, and not puffed up.
Chapter 20Anonymous · ca. 414-450 · Pride can make even almsgiving and martyrdom worthless; it is the worst sin because the proud do not seek the physician but trust in themselves for healing.
On Patience 7Augustine of Hippo · ca. 415 · Bodily suffering borne patiently for righteousness also serves the body, which will rise whole and incorruptible.
On Patience 8Augustine of Hippo · ca. 415 · Patience is exercised in the mind alone, as by David under insult and Christ toward Judas, or in bodily suffering for righteousness, as by the martyrs in both ways.
On Patience 10Augustine of Hippo · ca. 415 · Against those who kill themselves and claim the glory of martyrs, Augustine argues from Job that suicide destroys patience and is worse than parricide, even under persecution.
On Patience 23Augustine of Hippo · ca. 415 · A schismatic who suffers rather than deny Christ is not to be blamed; his patience is praiseworthy and may lighten his judgement, though without love it does not gain the kingdom.
On Patience 24Augustine of Hippo · ca. 415 · Augustine asks whether the patience of a schismatic who suffers for the truth he retains is God's gift, since both answers seem to raise difficulties.
Seven Books of History against the Pagans 7.7.10Orosius · ca. 417–418 · Nero's persecution; Peter and Paul are killed.
Seven Books of History against the Pagans 7.15.4Orosius · ca. 417–418 · The fourth persecution, in Asia and Gaul.
Seven Books of History against the Pagans 7.17.4Orosius · ca. 417–418 · The fifth persecution.
Seven Books of History against the Pagans 7.21.2Orosius · ca. 417–418 · The Decian persecution.
Seven Books of History against the Pagans 7.22.3Orosius · ca. 417–418 · Valerian's persecution.
Seven Books of History against the Pagans 7.25.13Orosius · ca. 417–418 · The Great Persecution.
Seven Books of History against the Pagans 7.32.9Orosius · ca. 417–418 · Athanaric persecutes the Gothic Christians.
Seven Books of History against the Pagans 7.33.3Orosius · ca. 417–418 · Monks are killed in Egypt.
Sermon to the People of the Church of Caesarea 6Augustine of Hippo · 418 · Outside the Catholic Church one may have sacraments and faith but not salvation; even death for refusing to sacrifice to idols would not win a schismatic the martyr’s crown.
Against Gaudentius, Bishop of the Donatists 1.1Augustine of Hippo · ca. 419–420 · Augustine explains the occasion: the Donatist bishop Gaudentius threatened to burn himself in his church and wrote two letters to the tribune Dulcitius, which Augustine now refutes point by point.
Against Gaudentius, Bishop of the Donatists 1.7Augustine of Hippo · ca. 419–420 · Gaudentius vows to die in his church if force is used; Augustine answers that the Donatists hold true baptism in error, and that rushing to death when urged toward life is madness.
Against Gaudentius, Bishop of the Donatists 1.8Augustine of Hippo · ca. 419–420 · Gaudentius claims his followers are free to leave; Augustine asks why he does not openly urge them to his deed if it is good.
Against Gaudentius, Bishop of the Donatists 1.14Augustine of Hippo · ca. 419–420 · Augustine turns Exod 23:7 against Gaudentius: no one who kills himself dies innocent, since the intention to do so already makes him guilty.
Against Gaudentius, Bishop of the Donatists 1.22Augustine of Hippo · ca. 419–420 · Persecution is blessed only when suffered for Christ; Christ’s last words commended a church spreading from Jerusalem to all nations, which the Donatists resist.
Against Gaudentius, Bishop of the Donatists 1.23Augustine of Hippo · ca. 419–420 · The beatitude belongs to those persecuted for righteousness; the command to flee was also given to all, and the Donatists’ refusal shows they are not among Christ’s own.
Against Gaudentius, Bishop of the Donatists 1.26Augustine of Hippo · ca. 419–420 · John 16:2 refers to Jewish persecutors or to heretics killing Catholics; the Donatists who kill themselves fit its next verse, knowing neither the Father (“You shall not kill”) nor the Son (“Flee”).
Against Gaudentius, Bishop of the Donatists 1.29Augustine of Hippo · ca. 419–420 · Those who kill themselves to avoid hardship do not rejoice in the world’s hatred; the promise in John 15 belongs to those Christ told to flee.
Against Gaudentius, Bishop of the Donatists 1.30Augustine of Hippo · ca. 419–420 · The martyrs under the altar ask vengeance on those who shed their blood; the Donatists who kill themselves by water, fire, and the precipice imitate the devil and will be avenged on themselves.
Against Gaudentius, Bishop of the Donatists 1.31Augustine of Hippo · ca. 419–420 · The martyrs foretold in Rev 6 include countless true martyrs since John and the Catholics killed by Donatists; those who kill themselves will have their blood avenged on themselves.
Against Gaudentius, Bishop of the Donatists 1.32Augustine of Hippo · ca. 419–420 · Gaudentius praises Donatists who killed themselves, citing Razis in 2 Maccabees; Augustine answers that they suffer from their own deeds and describes the circumcellions’ habit of seeking death.
Against Gaudentius, Bishop of the Donatists 1.34Augustine of Hippo · ca. 419–420 · Gaudentius’s use of “the spirit is willing” to justify suicide fails; God gives a way out and patience, and Cyprian forbade offering oneself.
Against Gaudentius, Bishop of the Donatists 1.35Augustine of Hippo · ca. 419–420 · Job longed for death but would not kill himself, because it is never just; what a just man “cannot” do means what justice forbids.
Against Gaudentius, Bishop of the Donatists 1.36Augustine of Hippo · ca. 419–420 · Razis should have suffered patiently like the seven Maccabean brothers; and since he could not flee and was strong, not weak, he is no model for the Donatists.
Against Gaudentius, Bishop of the Donatists 1.37Augustine of Hippo · ca. 419–420 · Scripture praises Razis for love of his city and his reputation, but merely narrates his death without commending it.
Against Gaudentius, Bishop of the Donatists 1.38Augustine of Hippo · ca. 419–420 · The books of Maccabees are not held by the Jews like the Law, Prophets, and Psalms, but are received by the church with profit if read soberly; not every deed of praised men is to be imitated.
Against Gaudentius, Bishop of the Donatists 1.40Augustine of Hippo · ca. 419–420 · Cyprian said discipline forbids offering oneself; Christ commands flight and the tribune permits it, so the Donatists have no excuse for suicide.
Against Gaudentius, Bishop of the Donatists 1.41Augustine of Hippo · ca. 419–420 · Emeritus’s free departure shows that no Donatist is forced into communion; Gaudentius should imitate him rather than burn himself.
Against Gaudentius, Bishop of the Donatists 1.46Augustine of Hippo · ca. 419–420 · Wis 5:1–9 promises vindication to the just, not to all who suffer; Donatists who kill themselves, including pregnant nuns, imitate Judas rather than the martyrs.
Against Gaudentius, Bishop of the Donatists 1.49Augustine of Hippo · ca. 419–420 · In killing themselves by whatever means, the Donatists imitate Judas, prompted by the same devil who drove the boy into fire and water and the swine into the sea.
Against Gaudentius, Bishop of the Donatists 2.9Augustine of Hippo · ca. 419–420 · Cyprian erred on rebaptism, but his love, peaceableness, and martyrdom in unity show he was a fruitful branch the Father pruned, as Peter was corrected by Paul.
On the Soul and Its Origin 1.10Augustine of Hippo · ca. 419–420 · Victor promises heaven to unbaptized infants and prescribes eucharistic offerings for them; Augustine replies that only baptism or martyrdom makes a member of Christ.
On the Soul and Its Origin 1.11Augustine of Hippo · ca. 419–420 · The penitent thief counts as a martyr baptized in blood (or perhaps by the water from Christ’s side); his case gives no ground for promising heaven or a middle place to unbaptized infants.
On the Soul and Its Origin 2.17Augustine of Hippo · ca. 419–420 · Victor, though admitting original sin, goes beyond the condemned Pelagians by promising unbaptized infants paradise and the kingdom, against John 3:5, Rom 5:18 and Mark 16:16.
On the Soul and Its Origin 3.12Augustine of Hippo · ca. 419–420 · Neither the thief nor Dinocrates proves that unbaptized infants are forgiven; either may have been baptized, and the Dinocrates account is not canonical.
On the Soul and Its Origin 4.26Augustine of Hippo · ca. 419–420 · Perpetua’s dream of wrestling as a man shows a bodily likeness in the soul that is not a body.
Lausiac History 3Palladius of Helenopolis · ca. 419-420 · Through Isidore, from Antony, Palladius tells how the slave girl Potamiaena refused her master's advances and was martyred in boiling pitch at Alexandria.
Lausiac History 60Palladius of Helenopolis · ca. 419-420 · A recluse of Antinoe, told by the martyr Colluthus that she will die that day, eats a last meal at his shrine, sends a book of Clement to an exiled bishop, and dies.
Lausiac History 65Palladius of Helenopolis · ca. 419-420 · From a book ascribed to Hippolytus: a Corinthian virgin condemned to a brothel is rescued by a young official who changes clothes with her and is martyred in her place.
Against Lying 3Augustine of Hippo · ca. 420 · If lying to outsiders were permitted, the martyrs should have denied Christ; Jehu, who feigned Baal worship to kill Baal's servants, is no model, and the martyrs confessed with their mouths.
Carmina 3.60–89Orientius of Auch · 5th-6th century(?) · The cross is Christ's trophy; its four arms signify his rule over the world, its shape the hands of one praying, and its Greek letters, the rho, the iota, alpha and omega, Christ himself; blood and water from his side signify martyrdom and baptism.
Commonitorium 2.331–360Orientius of Auch · ca. 420-450 · The martyrs, priests and monks will follow the Lamb in shining glory; at the trumpet of the judgment the earth will split, fire and hail fall, and all generations will assemble, each line led together.
On Care for the Dead 8Augustine of Hippo · ca. 421–422 · The martyrs of Gaul, whose bodies were burned and their ashes scattered in the Rhône, show that denial of burial cannot harm the blessed dead.
On Care for the Dead 10Augustine of Hippo · ca. 421–422 · God allowed the martyrs' bodies to be destroyed so that fear for the tomb or for the resurrection would not shake their confession, though the brethren grieved that they could not bury them.
On Care for the Dead 11Augustine of Hippo · ca. 421–422 · David's blessing on those who buried Saul and Jonathan praises not a benefit to the dead but the merciful hearts of the living.
On Care for the Dead 19Augustine of Hippo · ca. 421–422 · The martyrs' help, such as Felix's appearance at Nola, comes by divine power as a miracle, not by any natural power of the dead.
On Care for the Dead 20Augustine of Hippo · ca. 421–422 · Augustine does not know whether the martyrs help people by their own presence or whether God, hearing their prayers, helps through angels, and leaves the question to those with the gift of discerning spirits.
Prologue 1Theodoret of Cyrus · ca. 437 · Theodoret explains that pagans have mocked Christian faith, the unlettered apostles, and the honoring of martyrs.
Prologue 11Theodoret of Cyrus · ca. 437 · The eighth discourse defends the honoring of martyrs.
Discourse 2.98Theodoret of Cyrus · ca. 437 · Christians worship only the Father, Word, and Spirit, honoring saints as human beings.
Discourse 6.87Theodoret of Cyrus · ca. 437 · The spread of the church, martyr shrines, and monasteries prove the gospel's power.
Discourse 8.9Theodoret of Cyrus · ca. 437 · The apostolic message persuaded many to die as martyrs.
Discourse 8.10Theodoret of Cyrus · ca. 437 · Martyrs' souls are in heaven; their relics are honored and their intercession sought.
Discourse 8.11Theodoret of Cyrus · ca. 437 · Even a small relic carries the martyr's grace, which pagans mock.
Discourse 8.12Theodoret of Cyrus · ca. 437 · The Greeks, who deify dead heroes like Heracles, cannot object.
Discourse 8.29Theodoret of Cyrus · ca. 437 · Christians honor martyrs, not deify them, and tombs do not pollute.
Discourse 8.34Theodoret of Cyrus · ca. 437 · Christians offer martyrs no sacrifices but honor them as friends of God.
Discourse 8.35Theodoret of Cyrus · ca. 437 · Pindar says the souls of the godly dwell in heaven.
Discourse 8.36Theodoret of Cyrus · ca. 437 · Pindar and Empedocles support the heavenly lot of the godly.
Discourse 8.37Theodoret of Cyrus · ca. 437 · If seers and physicians are honored, the martyrs, who had every virtue, deserve more.
Discourse 8.38Theodoret of Cyrus · ca. 437 · The martyrs showed wisdom and courage.
Discourse 8.39Theodoret of Cyrus · ca. 437 · Martyrs protect against demons; Heraclitus honored those slain in war.
Discourse 8.41Theodoret of Cyrus · ca. 437 · Only those who die for godliness merit honor; Heraclitus says the dead meet the unexpected.
Discourse 8.46Theodoret of Cyrus · ca. 437 · Plato's Republic says the tombs of the good should be honored.
Discourse 8.48Theodoret of Cyrus · ca. 437 · Christians call the martyrs friends of God, not divinities, as Greek writers themselves honored the good dead.
Discourse 8.50Theodoret of Cyrus · ca. 437 · Plato foresaw the sufferings of the just man.
Discourse 8.51Theodoret of Cyrus · ca. 437 · Plato's Laws says the souls of the dead care for human affairs.
Discourse 8.52Theodoret of Cyrus · ca. 437 · If Plato says the holy dead care for us, the martyrs most of all deserve this.
Discourse 8.53Theodoret of Cyrus · ca. 437 · Plato's Apology says one must hold one's post at any cost.
Discourse 8.54Theodoret of Cyrus · ca. 437 · Socrates in the Apology says death is not to be feared.
Discourse 8.55Theodoret of Cyrus · ca. 437 · Socrates says the unjust cannot truly harm the just.
Discourse 8.56Theodoret of Cyrus · ca. 437 · Socrates died unjustly but did not receive martyrs' honors.
Discourse 8.62Theodoret of Cyrus · ca. 437 · Self-deified rulers lost their honor; martyrs' shrines are splendid.
Discourse 8.63Theodoret of Cyrus · ca. 437 · Christians visit martyrs' shrines, praying to God and asking the martyrs' intercession.
Discourse 8.64Theodoret of Cyrus · ca. 437 · Votive offerings at shrines testify to healings.
Discourse 8.65Theodoret of Cyrus · ca. 437 · The martyrs' power reveals the true God; they were not famous people.
Discourse 8.66Theodoret of Cyrus · ca. 437 · The martyrs were common people: slaves, women, actors, even former pagan priests.
Discourse 8.67Theodoret of Cyrus · ca. 437 · Martyrs' names are known to all and given to children.
Discourse 8.68Theodoret of Cyrus · ca. 437 · Pagan temples have vanished and their stones used for martyr shrines.
Discourse 8.69Theodoret of Cyrus · ca. 437 · Martyrs' feasts have replaced pagan festivals and are kept soberly.
Discourse 8.70Theodoret of Cyrus · ca. 437 · Theodoret urges his readers to follow the martyrs to God.
Discourse 9.17Theodoret of Cyrus · ca. 437 · Persecution only strengthened the gospel laws, while Greek laws vanished.
Discourse 9.21Theodoret of Cyrus · ca. 437 · Emperors who conquered nations could not destroy the gospel.
Discourse 9.23Theodoret of Cyrus · ca. 437 · The Great Persecution killed believers by the thousands.
Discourse 9.27Theodoret of Cyrus · ca. 437 · Like the burning bush, the church grew under persecution; martyrs' blood watered new believers.
Discourse 9.32Theodoret of Cyrus · ca. 437 · Persian persecution cannot destroy the faith.
Discourse 9.70Theodoret of Cyrus · ca. 437 · The tombs of those who died for the faith are revered.
Discourse 9.72Theodoret of Cyrus · ca. 437 · No one died for Greek laws, but myriads died for the gospel.
Discourse 10.47Theodoret of Cyrus · ca. 437 · God silenced the oracles; Apollo of Daphne was struck by lightning after the martyr was moved.
Discourse 10.48Theodoret of Cyrus · ca. 437 · The martyr's relics silenced Apollo as Paul silenced the spirit of Python.
Discourse 11.75Theodoret of Cyrus · ca. 437 · The apostles' mission amid dangers and the shrines of the martyrs everywhere show Christ's predictions fulfilled.
Discourse 11.79Theodoret of Cyrus · ca. 437 · Christ has even given honours he never promised, such as the veneration of the martyrs, which strengthens belief in what he did promise.
Sermon 23Peter Chrysologus · ca. 425-450 · On Luke 12:32–33, Chrysologus praises the ‘little flock’ that conquered the nations by suffering like the Lamb, defends the Son's equality with the Father against those who misuse his humility, and urges almsgiving as transferring wealth to heaven.
Sermon 40Peter Chrysologus · ca. 425-450 · After the Lenten work of preparing candidates for baptism, Chrysologus preaches on the good shepherd (John 10:11), explaining that Christ's voluntary death conquered the devil and death, so that his persecuted sheep, the martyrs, will follow him to resurrection and glory.
Sermon 78Peter Chrysologus · ca. 425-450 · Chrysologus reads the appearance at the Sea of Tiberias as Christ restoring a shaken world and calming his fearful disciples, and explains Peter's girding himself and plunging into the sea.
Sermon 79Peter Chrysologus · ca. 425-450 · On Luke's account of the empty tomb, Chrysologus explains why the women, who brought death, are the first to bring news of the resurrection, why the apostles were kept for greater sufferings, and why their slowness to believe was prudence.
Sermon 97Peter Chrysologus · ca. 425-450 · Continuing the parable of the weeds, Chrysologus explains the servants' anxiety and the master's patience, which leaves time for repentance until the judgment, citing Matthew, Paul and the martyr Euphemia.
Sermon 101Peter Chrysologus · ca. 425-450 · Chrysologus urges Christians not to fear those who kill the body, contrasts the philosophers' consolations with the Christian hope, and answers the question why God allowed death: as heaven and earth will be dissolved and renewed, so man returns to dust to learn his origin and rise again in gratitude.
Sermon 108Peter Chrysologus · ca. 425-450 · Expounding Rom 12:1, Chrysologus explains why Paul appeals “by the mercy of God,” imagines Christ pleading from the cross, and describes the Christian as both priest and living victim who offers the virtues to God.
Sermon 109Peter Chrysologus · ca. 425-450 · On Rom 12:1 Chrysologus explains that body and soul together are to be offered as a reasonable sacrifice, contrasting unreasoning worship from Cain to Arius and Photinus; the passage also contains Sermon 110, on justification by faith and Christ's death for the ungodly (Rom 4:23–5:8).
Sermon 119Peter Chrysologus · ca. 425-450 · On 1 Cor 9:24–25, the preacher compares the Christian life to a race in which Jews, philosophers and heretics run in vain and only the catholic people win the crown, and urges the self-discipline of athletes in the struggle against the vices.
Sermon 127Peter Chrysologus · ca. 425-450 · On the beheading of John the Baptist (Matt 14:3–11), Chrysologus praises John, denounces Herod and the dance of Herodias's daughter, and warns his hearers to celebrate their own feasts and birthdays with moderation and gifts to the poor.
Sermon 128Peter Chrysologus · ca. 425-450 · Praising Apollinaris, first bishop of Ravenna, Chrysologus argues that a confessor who suffered repeatedly without being killed is no less a martyr, and that the infant Church's tears kept him alive among his flock.
Sermon 129Peter Chrysologus · ca. 425-450 · On the feast of the martyr Cyprian, Chrysologus explains that a martyr's “birthday” is his birth into heaven and urges his hearers to imitate the martyr rather than merely feast, setting their hearts on heavenly treasure.
Sermon 133Peter Chrysologus · ca. 425-450 · On the feast of St Andrew, Chrysologus calls his martyrdom his true birthday and compares him with his brother Peter: both left all for Christ, both failed at the passion and were pardoned, and both died on a cross or tree.
Sermon 134Peter Chrysologus · ca. 425-450 · On St Felicity, mother of seven martyred sons, Chrysologus praises her as a mother who bore her sons a second time in martyrdom, likening the seven to the seven-branched lampstand.
Sermon 135Peter Chrysologus · ca. 425-450 · On the feast of St Lawrence, Chrysologus tells how the Roman deacon showed the persecutor the poor as the Church's treasure and lay calmly on the gridiron, and teaches that the martyrs' endurance was God's gift.
Sermon 151Peter Chrysologus · ca. 425-450 · Continuing on the flight into Egypt, Chrysologus lists all that Christ came to do, which would have been lost had he died as an infant, and teaches that Christ's flight sanctions Christians who flee persecution when not yet arrested, while Egypt's welcome prefigures the faith of the gentiles.
Sermon 152Peter Chrysologus · ca. 425-450 · On the slaughter of the Innocents (Matt 2:16), Chrysologus denounces Herod's tyranny and explains that Christ did not abandon the infants but sent them ahead as soldiers crowned before they could fight, their mothers sharing the martyrdom by their tears; martyrdom is therefore God's gift, not human merit.
Sermon 153Peter Chrysologus · ca. 425-450 · On the Holy Innocents, Chrysologus calls them martyrs of grace who conquered before they could know it, and explains that Christ fled so that the Church, not the synagogue, might have them as martyrs.
Sermon 154Peter Chrysologus · ca. 425-450 · On the feast of St Stephen, Chrysologus shows from Abraham, Sarah, Isaac, Jacob and Peter that saints' names announce their merits, and explains that Stephen, whose name means “crown,” was the first to win the martyr's crown.
Sermon 173Peter Chrysologus · ca. 425-450 · After urging his flock to attend wherever he preaches, Chrysologus expounds Mark 6:14–28: Herod's fear that John had risen confesses his own crime, Herodias's plot and her daughter's dance led to John's beheading, and John's death crushed the serpent's offspring.
Sermon 174Peter Chrysologus · ca. 425-450 · On John the Baptist's beheading (Mark 6:21–28), Chrysologus describes Herod's birthday supper and the dance of Herodias's daughter as the serpent's work, shows that John's voice and life could not be killed, contrasts him with the patriarch Joseph, and warns men of the dangers of women.
2.12Philostorgius · ca. 425-433 · Helena founds Helenopolis where a dolphin brought Lucian the martyr's body ashore.
2.13Philostorgius · ca. 425-433 · Lucian the martyr, bound in prison, celebrates the Eucharist on his own breast for his companions.
4.4Philostorgius · ca. 425-433 · Eudoxius of Germanicia becomes bishop of Antioch; Philostorgius describes his character and his father's martyrdom.
7.8Philostorgius · ca. 425-433 · Philostorgius on the martyrdom of Babylas of Antioch, who barred an emperor from the church.
Book 2, section 10Sedulius · ca. 425-450 · Herod, mocked by the magi, massacres the infants of Bethlehem like a lion robbing a flock, while the mothers lament; Christ, though away, shares the sufferings of these infants who died for him.
On Grace and Free Will 17Augustine of Hippo · ca. 426 · A weak good will becomes strong through love, which God begins by working and completes by cooperating; Augustine gathers the scriptural commendations of love.
The Conferences 6.1John Cassian · ca. 426–429 · Troubled by the massacre of holy monks near Tekoa by Saracen raiders, Cassian and Germanus ask Abba Theodore of the Cells why God allowed it.
The Conferences 6.6John Cassian · ca. 426–429 · Scripture calls afflictions “evils” loosely, as a patient calls surgery an evil; the killing of a holy man is not an evil for him but an indifferent thing that brings rest and reward.
The Conferences 6.8John Cassian · ca. 426–429 · The killer is punished for his evil intent, while the victim, by patient endurance, turns the evil intended into his own gain.
The Conferences 11.12John Cassian · ca. 426–429 · Chaeremon answers that Scripture calls people to different degrees of perfection; fear and hope are good and lead to blessedness, but love, which surpasses even the spiritual gifts and martyrdom, makes the perfect more perfect.
The Conferences 15.2John Cassian · ca. 426–429 · One should judge holiness not by miracles but by freedom from vice and by love, which Paul ranks above all spiritual gifts; the fathers used miraculous powers only in extreme necessity.
The Conferences 20.8John Cassian · ca. 426–429 · Pinufius lists the many means of forgiveness after baptism and martyrdom, among them love, almsgiving, tears, confession, affliction, amendment, the prayers of the saints, converting others, forgiving others, and above all God’s mercy, and urges mortification.
On Rebuke and Grace 12Augustine of Hippo · ca. 427 · Augustine distinguishes Adam's ability not to sin from the final inability to sin, and the help without which from the help by which; the predestined saints receive perseverance itself, so that their weak wills, moved by grace, persevere where Adam's strong will did not.
Instructions 1.2Eucherius of Lyon · ca. 428-434 · The water, blood and Spirit of 1 John 5:8 are read either as baptism, martyrdom and the soul, or as Father, Son and Holy Spirit.
Instructions 1.24Eucherius of Lyon · ca. 428-434 · Fire and water are persecution and martyrdom, or baptism and the Holy Spirit.
On the Gift of Perseverance 2Augustine of Hippo · ca. 428/429 · Perseverance, like suffering for Christ, is God's gift; it is asked for in prayer, as Cyprian's exposition of the Lord's Prayer (“Hallowed be your name”, “Your kingdom come”) shows, and Cyprian refuted the Pelagians in advance.
On the Incarnation of the Lord, against Nestorius 3.9John Cassian · ca. 430–431 · Paul’s preaching offended Jews and Gentiles only because he proclaimed the crucified man as God; Nestorius’ teaching, offending no one, would never make him a martyr.
On the Incarnation of the Lord, against Nestorius 7.29John Cassian · ca. 430–431 · Athanasius, in the Orations against the Arians, calls Mary Theotokos and says that the Word of the Father took flesh from her.
Verses on the Birthday of the Maccabees 1–30Hilary of Arles · ca. 430-449 · The poem opens: King Antiochus tries to win the Maccabean mother with gifts and torments; she refuses and trusts God's promises.
Verses on the Birthday of the Maccabees 31–60Hilary of Arles · ca. 430-449 · The mother defies the king, who orders her sons burned one by one before her; she bares her breast and exhorts the eldest.
Verses on the Birthday of the Maccabees 61–90Hilary of Arles · ca. 430-449 · The eldest son dies in the fire; the mother rejoices and exhorts the second son.
Verses on the Birthday of the Maccabees 91–120Hilary of Arles · ca. 430-449 · The second son dies cheerfully; the mother warns the king of God's judgment, and the third son is brought forward.
Verses on the Birthday of the Maccabees 121–150Hilary of Arles · ca. 430-449 · The mother exhorts the third son, who prays and dies in the fire; she resolves that none of her sons will be spared the contest.
Verses on the Birthday of the Maccabees 151–180Hilary of Arles · ca. 430-449 · The fourth son, ashamed and afraid, is exhorted by his mother, who recalls Abraham, Isaac, and Jacob as the origin of their race.
Verses on the Birthday of the Maccabees 181–210Hilary of Arles · ca. 430-449 · The fourth son, encouraged, rushes into the fire; the mother then challenges the hesitating king to bring out the rest.
Verses on the Birthday of the Maccabees 211–240Hilary of Arles · ca. 430-449 · The mother tells the king that his victims live in glory; the furious king orders the remaining sons to the flames.
Verses on the Birthday of the Maccabees 241–270Hilary of Arles · ca. 430-449 · The fifth son is brought forward; his mother, unable to embrace him, urges him to keep God's law given through Moses and promises him the resurrection.
Verses on the Birthday of the Maccabees 271–300Hilary of Arles · ca. 430-449 · The fifth son dies in the fire; the anxious mother exhorts the sixth, still a boy, to be mindful of his race.
Verses on the Birthday of the Maccabees 301–330Hilary of Arles · ca. 430-449 · The sixth son dies; the mother, prostrate, prays to God the Creator, recalling creation and the exodus.
Verses on the Birthday of the Maccabees 331–360Hilary of Arles · ca. 430-449 · The mother's prayer recalls the water from the rock and asks that her youngest not fail; she begins to exhort him.
Verses on the Birthday of the Maccabees 361–390Hilary of Arles · ca. 430-449 · The mother promises her youngest son eternal peace in the kingdom to come and pleads with him not to remain alone; he turns to God in prayer.
Verses on the Birthday of the Maccabees 391–400Hilary of Arles · ca. 430-449 · The youngest son dies in the fire, and the mother, released by joy, dies and is received among the saints.
Sermon on the Life of Honoratus 37Hilary of Arles · ca. 430 · Honoratus's life itself was a continual sign, though he avoided miracles; a martyr in peace, worn by a daily cross, he bore the fruits of the Spirit and ascribed all his good to God.
Sermon on the Life of Honoratus 38Hilary of Arles · ca. 430 · Honoratus delighted in prayer and psalms even in sleep, longed for martyrdom, and taught the Trinity with great clarity.
Oration 5.1Proclus of Constantinople · ca. 430-446 · Like the stars, the saints shine over the whole world though their bodies lie in tombs: Abraham, Joseph, Moses, Isaiah, Daniel, the three youths, and Ezekiel all still speak, and death became for the righteous a door to boldness before God.
Oration 17.1Proclus of Constantinople · ca. 430-446 · Christ, the sun of righteousness born of the Virgin, has Stephen the first martyr rising with him as the visible sun has its stars; Proclus contrasts the two suns and praises the manger as heaven, throne, and altar.
Oration 17.2Proclus of Constantinople · ca. 430-446 · Proclus bids the congregation honour Christ in the church, altar, and eucharistic bread as the Magi did at Bethlehem, and praises Stephen, whose name means “crown,” in a string of images, before leaving his praise to Scripture.
Oration 17.3Proclus of Constantinople · ca. 430-446 · Taking Acts 6:8 as his text, Proclus praises the grace and power with which Stephen was filled, the two hands that wove his crown for faith and martyrdom.
Oration 17.4Proclus of Constantinople · ca. 430-446 · Stephen, full of grace, served the poor and widows, worked wonders, preached the cross and resurrection, and debated with the Jews of the synagogues, who could not withstand his wisdom, for Christ steered his ship.
Oration 17.5Proclus of Constantinople · ca. 430-446 · Stephen's dispute with the synagogues concerned the virgin birth of the incarnate God and the difference between the law, which condemns, and grace, which forgives.
Oration 17.6Proclus of Constantinople · ca. 430-446 · Proclus attacks Stephen's accusers for defending Moses and the temple while plotting murder with false witnesses, and argues that the temple's destruction was Christ's sentence, which they brought on themselves by crucifying him.
Oration 17.7Proclus of Constantinople · ca. 430-446 · Christ, usually seated at God's right hand, stood up at Stephen's death to award the prize to his athlete, and the stones thrown at Stephen became a ladder to heaven.
Oration 18.1Proclus of Constantinople · ca. 430-446 · At the feast of Paul, Proclus celebrates the apostle's contests, from his conversion and blindness at Damascus, his labours, shipwrecks, and chains, to his burial in Rome, and calls his letters nets of salvation.
Oration 18.2Proclus of Constantinople · ca. 430-446 · Nothing equals the grace of the apostles, who touched the incarnate Word and won the world from idols and error; to Paul, beset by rulers, Jews, and Greeks, Christ said, “My grace is sufficient for you.”
Oration 18.3Proclus of Constantinople · ca. 430-446 · Proclus surveys Paul's missionary deeds from Rome to Jerusalem and his many dangers, none of which defeated him: the devil ran out of temptations before Paul ran out of crowns.
Objection and reply 13Prosper of Aquitaine · ca. 431-432 · All are created by God, though not all are saved; God brings good even from the wicked, as from the cross, persecution and heresy, so that the faithful give thanks for grace.
Psalm 101, from v. 12Prosper of Aquitaine · after 432, before 455 · The second half of Psalm 102 (101) is read of Christ's coming, the building of the church from Jews and gentiles, the martyrs, and the unchanging eternity of God.
Psalm 115Prosper of Aquitaine · after 432, before 455 · Psalm 116:10–19 (115) is read as the voice of the martyrs, whose strength comes from God, and of the catholic believer who offers himself to God in the peace of the church.
Psalm 117Prosper of Aquitaine · after 432, before 455 · Psalm 118 (117) is read as the church's praise for deliverance from persecution, Christ the rejected cornerstone, and the gate of righteousness leading to eternal praise.
Psalm 118, GimelProsper of Aquitaine · after 432, before 455 · Psalm 119:17–24 (118) is read of God's four kinds of repayment, the pilgrim's need to know the commands of love, and the martyrs who conquered their persecutors by love.
Psalm 118, CaphProsper of Aquitaine · after 432, before 455 · Psalm 119:81–88 (118) is read of the saints' longing for Christ's coming, the martyrs' cry for judgment, and their victory by dying for the truth.
Psalm 118, LamedProsper of Aquitaine · after 432, before 455 · Psalm 119:89–96 (118) is read of God's word in the angels and the church founded on Christ, and of the martyr who does not perish because he meditates on the law of love.
Psalm 118, NunProsper of Aquitaine · after 432, before 455 · Psalm 119:105–112 (118) is read of Scripture as a lamp in the night of persecution, the martyr as God's witness by grace, and the inclined heart as both God's gift and the believer's will.
Psalm 118, ReschProsper of Aquitaine · after 432, before 455 · Psalm 119:153–160 (118) is read of God exalting the humble, salvation far from the proud, and the martyrs who did not turn aside while others fell away.
Psalm 118, SchinProsper of Aquitaine · after 432, before 455 · Psalm 119:161–168 (118) is read of the martyrs who feared God's words more than kings' threats, won converts by their patience, and kept God's testimonies with love.
Psalm 123Prosper of Aquitaine · after 432, before 455 · Psalm 124 (123) is read as the song of the martyrs and the whole church, who escaped persecution only because God was in them, unlike those who lapsed into idolatry.
Psalm 140Prosper of Aquitaine · after 432, before 455 · Psalm 141 (140) is read of Christ's evening sacrifice on the cross, the guarding of the mouth from excusing sin (as astrologers do), and the martyrs who triumphed while the lapsed fell.
Epigram 71: De oratione Domini (Migne also numbers it LXVIII)Prosper of Aquitaine · ca. 435-450 · Christ's bloody sweat in Gethsemane foreshadowed the martyrs' sufferings throughout his body, the church, all springing from his one seed.
Epigram 89: De martyribus non bapti zatis (Migne also numbers it LXXXVI)Prosper of Aquitaine · ca. 435-450 · Martyrs who die for Christ before baptism receive in their own blood all that baptism gives.
Book 2, chapter 15Anonymous · ca. 440-450 · A hidden grace always witnessed to all men; the later age was not better but worse, as the Jewish leaders’ rage against Christ and his apostles shows, yet out of such hearts grace made a holy people, and the love poured out by the Spirit made the martyrs conquer the persecuting emperors.
To the Church 2.24Salvian of Marseilles · ca. 435-440 · Since Christ gave himself, Christians owe not only their wealth but themselves.
Psalm 9:16–17Theodoret of Cyrus · ca. 436-448 · Psalm 9:15–16: the demons were caught in their own snare, the cross; or the persecuting nations, whose killing of martyrs spread the faith.
Psalm 28:11Theodoret of Cyrus · ca. 436-448 · Psalm 29:11: the verse foretells the persecutions, the martyrs' victory, and the peace that followed for the churches.
Psalm 43:21–22Theodoret of Cyrus · ca. 436-448 · Psalm 44:20–22: the Maccabean martyrs, the seven brothers, their mother, and Eleazar, kept faith to death; the shift from "God" to "you" hints at two persons.
Psalm 44:9–50Theodoret of Cyrus · ca. 436-448 · Psalm 45:8–17: the King's fragrant garment is his body and passion; the queen is the church from the nations, told to forget her idolatrous ancestry, adorned within by the Spirit's gifts; her sons are the apostles and martyrs who rule the world.
Psalm 63:11Theodoret of Cyrus · ca. 436-448 · Psalm 64:10: those who keep God's laws will rejoice and be honored; an addition names the martyrs.
Psalm 65:10Theodoret of Cyrus · ca. 436-448 · Psalm 66:10: God let the faithful be tested like silver to show their piety; an addition applies it to the martyrs.
Psalm 78:3Theodoret of Cyrus · ca. 436-448 · Psalm 79:3: the pious were slaughtered and left unburied.
Psalm 114:1–2Theodoret of Cyrus · ca. 436-448 · Psalm 116:1–2: the psalm foretells the faithful Jews' courageous resistance to Antiochus Epiphanes and God's help to them.
Psalm 114:7Theodoret of Cyrus · ca. 436-448 · Psalm 116:7: the faithful encourage themselves that death for piety leads to the 'rest' of a painless life.
Psalm 114:8–9Theodoret of Cyrus · ca. 436-448 · Psalm 116:8–9: 'the land of the living' is the life to come, free of pain and sin, which encourages the faithful to despise death.
Psalm 115:4Theodoret of Cyrus · ca. 436-448 · Psalm 116:13: the 'cup of salvation' is death for piety, as Christ calls his passion a cup; the Maccabean martyrs offer it as their return to God.
Psalm 115:5–6Theodoret of Cyrus · ca. 436-448 · Psalm 116:14–15: the death of God's saints is precious to God and should be venerated by all.
Psalm 115:7Theodoret of Cyrus · ca. 436-448 · Psalm 116:16: whether by martyrdom or victory, the faithful will glory in being God's servants by inheritance, the greatest honor.
Psalm 115:8–10Theodoret of Cyrus · ca. 436-448 · Psalm 116:17–19: the faithful will offer the sacrifice of praise, preferred even under the law to animal sacrifice; both psalms fit the Maccabean and the Christian martyrs. The section ends with the opening comment on the next psalm.
Psalm 118:45–46Theodoret of Cyrus · ca. 436-448 · Psalm 119:45–46: a lawful life gives boldness before kings, as with David before Saul (but not after his sin), Elijah, Daniel, Paul, and the martyrs.
Psalm 118:51Theodoret of Cyrus · ca. 436-448 · Psalm 119:51: the proud are Saul, Absalom, and the Ammonite king who abused David's envoys; the martyrs can say the same of their persecutors.
Psalm 118:60Theodoret of Cyrus · ca. 436-448 · Psalm 119:60: preparedness kept Daniel, the three youths, the Maccabees, and the martyrs unshaken, as Christ commands watchfulness.
Psalm 118:89Theodoret of Cyrus · ca. 436-448 · Psalm 119:89–100: God's word upholds heaven and earth; meditation on his law kept Joseph, Daniel, the three youths, the martyrs, and David from perishing; only those freed from sin can call themselves God's servants; human power ends but God's commandment is eternal; true lovers keep the law from love; young David surpassed old King Saul in wisdom.
Psalm 128:3Theodoret of Cyrus · ca. 436-448 · Psalm 129:3: the plowing of the back is the scourging of martyrs, as suffered by Daniel's companions and the Maccabees.
Psalm 146:6Theodoret of Cyrus · ca. 436-448 · Psalm 147:6: God exalts the meek and humbles the wicked, so the apostles and martyrs are celebrated while their persecutors are forgotten.
Psalm 150:2Theodoret of Cyrus · ca. 436-448 · Psalm 150:1: the saints, from the apostles and martyrs to present ascetics, are the greatest reason to praise God; his power alone is firm and eternal.
Consolatory Letter to Arcadius 1Antoninus Honoratus · ca. 437-440 · Antoninus encourages the exiled confessor Arcadius to persevere to martyrdom rather than yield to Arianism, and explains by analogies how the one triune God works together while the Son alone took flesh.
Chapter 10Quodvultdeus of Carthage · ca. 437-450 · At Christ’s birth angels and a star rejoiced and the Magi adored him, while Herod and the Jewish leaders plotted his death and Herod killed the infants, whom Christ received into eternal life.
Sermon on the Barbarian Time 4Quodvultdeus of Carthage · ca. 437-450 · The fathers of old put God before every human tie, from Phinehas and Moses to Daniel and the three youths, whereas the city now sacrifices souls by watching idolatrous night shows; let it fear eternal fire more than the barbarian sword and repent.
Sermon on the Barbarian Time 5Quodvultdeus of Carthage · ca. 437-450 · Perpetua and Felicity, whose feast had just been kept, show that grace made women braver than men and undid Eve’s fall; their names, perpetual felicity, are the reward of all martyrs.
On the Governance of God 3.22Salvian of Marseilles · ca. 439-451 · Christ forbids lawsuits and commands giving up one’s cloak too; who obeys?
On the Governance of God 4.50Salvian of Marseilles · ca. 439-451 · The first return we owe Christ is our own death for him.
Church History 3.8Socrates Scholasticus · ca. 439-443 · Socrates quotes Athanasius’s Defence of his Flight, which justifies fleeing persecution from the examples of Jacob, Moses, David, Elijah, Paul, and Christ himself, while the martyrs bore witness when found.
Church History 3.15Socrates Scholasticus · ca. 439-443 · Three Christians of Merus in Phrygia who smashed temple statues give themselves up to save others and are roasted to death by the governor Amachius.
Church History 3.18Socrates Scholasticus · ca. 439-443 · Apollo’s oracle at Daphne falls silent because of the martyr Babylas’s tomb; Julian has the relics removed, and Christians carry them to Antioch singing psalms against the idols.
Church History 3.19Socrates Scholasticus · ca. 439-443 · Julian has Christians who sang against the idols arrested; the young Theodore, tortured, later tells Rufinus that an angelic youth comforted him; Julian rejects a Persian embassy.
Church History 4.16Socrates Scholasticus · ca. 439-443 · Eighty clergy who petition Valens are put on a ship that is secretly set on fire at sea; a famine in Phrygia follows, seen by many as punishment.
Church History 4.18Socrates Scholasticus · ca. 439-443 · At Edessa a poor woman hurrying with her child to be martyred at the shrine of Thomas moves the prefect to dissuade Valens from a massacre.
Church History 4.33Socrates Scholasticus · ca. 439-443 · After Valens helps Fritigern, many Goths accept Arian Christianity; Ulfilas translates the Scriptures into Gothic, and Athanaric's persecution makes martyrs of Arian Goths.
Church History 7.14Socrates Scholasticus · ca. 439-443 · Nitrian monks attack the prefect Orestes, and one of them, Ammonius, who wounded him with a stone, dies under torture; Cyril's attempt to honour him as a martyr is rejected by sober Christians.
Church History 1.10Sozomen · ca. 439-450 · Many confessors of the recent persecution, among them Hosius, Amphion, Maximus and Paphnutius, still adorned the churches.
Church History 2.9Sozomen · ca. 439-450 · In Persia the magi and Jews accuse Bishop Symeon of Seleucia-Ctesiphon before Sapor II, who taxes and persecutes the Christians; Symeon refuses to worship the sun, and the eunuch Usthazanes, rebuked by him for having done so, confesses Christ and is beheaded.
Church History 2.10Sozomen · ca. 439-450 · On Good Friday Symeon of Seleucia-Ctesiphon is executed after encouraging a hundred clergy put to death before him.
Church History 2.11Sozomen · ca. 439-450 · Pusices, chief of the king's craftsmen, is cruelly executed for encouraging Ananias; on the next Good Friday Sapor orders a general massacre of Christians, then limits it to the clergy after the death of his favourite eunuch Azades.
Church History 2.12Sozomen · ca. 439-450 · Tarbula, Symeon's sister, with her sister and servant, is accused by Jews of poisoning the queen and is sawn in two; persecution then falls on the clergy, especially in Adiabene.
Church History 2.13Sozomen · ca. 439-450 · Bishop Acepsimas and other clergy are tortured; Acepsimas dies, and Sozomen lists many Persian bishops martyred under Sapor, among them Dausas with Mareabdes and 250 clergy.
Church History 2.14Sozomen · ca. 439-450 · The bishop Milles, after cursing a city that rejected him, goes on pilgrimage; Sozomen sums up the Persian martyrs under Sapor at sixteen thousand known by name, besides countless others.
Church History 4.3Sozomen · ca. 439-450 · Martyrius and Marcian, clerics of Paul's household, are executed and later honoured as martyrs at Constantinople, where wonders occur at their tomb.
Church History 5.8Sozomen · ca. 439-450 · Count Julian, the emperor’s uncle, kills the presbyter Theodore at Antioch, profanes the church’s vessels, and dies eaten by worms.
Church History 5.9Sozomen · ca. 439-450 · The pagan mob of Gaza murders the brothers Eusebius, Nestabus and Zeno; their cousin Zeno, later bishop of Maiuma, enshrines their relics, and Julian punishes the governor who had arrested the rioters.
Church History 5.10Sozomen · ca. 439-450 · Hilarion flees from Gaza to Sicily, Dalmatia and Cyprus; at Heliopolis pagans butcher consecrated virgins, and at Arethusa the old bishop Mark is tortured by the mob for destroying a temple.
Church History 5.11Sozomen · ca. 439-450 · Martyrdoms under Julian: Macedonius, Theodulus and Tatian roasted at Merus, the confession of the Encratite Busiris at Ancyra, and the deaths of Basil of Ancyra and Eupsychius of Caesarea.
Church History 5.19Sozomen · ca. 439-450 · At Antioch Julian quarrels with the citizens and writes the Misopogon; the oracle of Apollo at Daphne is silent because of the martyr Babylas, whose coffin the Christians carry back to the city singing psalms against idols.
Church History 5.20Sozomen · ca. 439-450 · Julian orders reprisals; the young Theodore endures the rack singing the psalm and is released; the temple of Apollo at Daphne burns, and Julian orders martyrs’ shrines near Didyma destroyed.
Church History 6.14Sozomen · ca. 439-450 · Eighty clergy who petition Valens at Nicomedia against the Arians’ persecution are secretly condemned; put on a ship as if for exile, they are burned at sea.
Church History 6.18Sozomen · ca. 439-450 · Valens persecutes the Nicene party at Antioch; at Edessa a woman hurrying with her child to share martyrdom in the plain shames the prefect Modestus into persuading Valens to abandon the massacre.
Church History 6.37Sozomen · ca. 439-450 · Driven out by the Huns, the Goths cross the Danube; Fritigern, helped by Valens, adopts his Arian faith, as does the Gothic bishop Ulfilas, translator of the Bible into Gothic; Athanaric persecutes Gothic Christians, and the Goths turn on Thrace.
Church History 7.15Sozomen · ca. 439-450 · The Paulinian schism continues at Antioch under Evagrius; at Alexandria Theophilus’s mockery of pagan relics provokes a pagan rising in the Serapeum, which ends with Theodosius’s order to destroy the temples; pagans of Apamea burn bishop Marcellus, whose death the synod forbids his sons to avenge.
Church History 8.24Sozomen · ca. 439-450 · The reader Eutropius dies under torture, honoured in a dream to the Novatian Sisinnius; the deaconess Olympias defies the prefect and leaves for Cyzicus; the presbyter Tigrius is tortured; Innocent becomes bishop of Rome and Porphyry of Antioch, and a law expels those not in communion with Arsacius, Porphyry and Theophilus.
Church History 9.2Sozomen · ca. 439-450 · Relics of the Forty Martyrs of Sebasteia, hidden in the tomb of the Macedonian deaconess Eusebia, are rediscovered through visions to Pulcheria and the memory of an old monk, and enshrined beside St. Thyrsus; Sozomen attended the festival.
The Passion of the Martyrs of Agaunum 1Eucherius of Lyon · ca. 443-450 · Eucherius introduces his account of the martyrs of Agaunum, based on a tradition handed down.
The Passion of the Martyrs of Agaunum 2Eucherius of Lyon · ca. 443-450 · Under Maximian the Theban legion, Christian soldiers from the East, refused to persecute Christians.
The Passion of the Martyrs of Agaunum 3Eucherius of Lyon · ca. 443-450 · Maximian twice decimated the Theban legion at Agaunum, but the soldiers refused to persecute Christians.
The Passion of the Martyrs of Agaunum 4Eucherius of Lyon · ca. 443-450 · Led by Maurice, Exuperius and Candidus, the legion tells Maximian they will serve him but not deny God or persecute Christians.
The Passion of the Martyrs of Agaunum 5Eucherius of Lyon · ca. 443-450 · Maximian had the whole legion killed; the soldiers laid down their arms and died like lambs, following Christ.
The Passion of the Martyrs of Agaunum 6Eucherius of Lyon · ca. 443-450 · The veteran Victor was killed for confessing Christ; only four names of the martyrs are known, but all are in the book of life.
Church History 2.4Theodoret of Cyrus · ca. 449-450 · Paul, bishop of Constantinople, accused by the Arian party, is exiled to Cucusus and there strangled by their agents, as Athanasius reports in his Defence of his Flight.
Church History 2.11Theodoret of Cyrus · ca. 449-450 · George of Cappadocia, installed in place of Athanasius, persecutes the orthodox of Alexandria with the help of the Manichaean general Sebastian; Theodoret quotes Athanasius's account of virgins beaten, men flayed with thorned palm rods, bishops exiled, and the denial of burial to the dead.
Church History 3.3Theodoret of Cyrus · ca. 449-450 · Under Julian pagans attack Christians across the empire: clergy and virgins are disembowelled at Ascalon and Gaza, John the Baptist's bones burned at Sebaste, the deacon Cyril killed at Heliopolis, a church given to Dionysus at Emesa, Aemilian burned at Dorostolum, and Bishop Mark of Arethusa tortured for refusing to rebuild a temple, until his endurance wins over his tormentors.
Church History 3.6Theodoret of Cyrus · ca. 449-450 · When the oracle of Apollo at Daphne refuses to speak while the bones of the martyr Babylas lie nearby, Julian has the Christians remove the relics, and they carry them in procession singing a psalm against idol worshippers.
Church History 3.7Theodoret of Cyrus · ca. 449-450 · Julian orders the arrest of the Christians who led the procession; the prefect Sallustius has a young man, Theodore, tortured all day, but Theodore later says an unseen figure comforted him; then lightning burns Apollo's temple at Daphne and its statue, and even under torture the temple wardens say the fire came from heaven.
Church History 3.11Theodoret of Cyrus · ca. 449-450 · Julian pollutes the springs and market food of Antioch with sacrificial water; Christians eat it according to Paul's rule; two guardsmen, Juventinus and Maximinus, who lament the defilement in Daniel's words, are tortured and executed on a charge of insulting the emperor, and Antioch honours them as martyrs.
Church History 3.13Theodoret of Cyrus · ca. 449-450 · Soldiers who had unwittingly offered incense repent at a banquet, proclaim themselves Christians in the streets, and demand to be burned; Julian orders their beheading but reprieves them at the last moment, to the regret of the youngest, Romanus, and banishes them instead.
Church History 3.14Theodoret of Cyrus · ca. 449-450 · Julian has Artemius, former military commander in Egypt, executed for destroying idols; Publia, a widow leading a choir of virgins in Antioch, sings psalms against idols as he passes, and when beaten on his orders continues her singing.
Church History 4.15Theodoret of Cyrus · ca. 449-450 · At Edessa the prefect Modestus, moved by a woman hurrying with her infant to share the expected martyrdom, persuades Valens not to massacre the orthodox, but eighty clergy led by Eulogius are exiled; at Antinoë Eulogius prays while Protogenes teaches pagan boys, heals the sick on condition of baptism, and brings converts to Eulogius, and both later become bishops of Edessa and Carrhae.
Church History 4.19Theodoret of Cyrus · ca. 449-450 · Theodoret quotes the middle of Peter of Alexandria's letter describing the pagan governor Palladius's assault on the church of Theonas, the stripping and killing of virgins, obscene performances on the altar, the installation of Lucius with Euzoius and the count Magnus, the torture and deportation of nineteen clergy to Heliopolis, the punishment of mourners, the deacon of Damasus sent to the mines, and the exile of eleven Egyptian bishops to Diocaesarea.
Church History 4.21Theodoret of Cyrus · ca. 449-450 · In Constantinople Arians set fire to a boat full of orthodox presbyters at sea; at Antioch Valens tolerates pagans, Jews, and heretics but drives the orthodox from the churches and even from their open-air assemblies.
Church History 5.4Theodoret of Cyrus · ca. 449-450 · Apolinarius openly heads his own sect and ordains Vitalius at Antioch; Meletius and Eusebius of Samosata appoint orthodox bishops in Syria and Cilicia, and Eusebius is killed by a tile thrown by an Arian woman at Doliche, forgiving her as he dies; Gratian moves to Pannonia against the Goths.
Church History 5.21Theodoret of Cyrus · ca. 449-450 · Marcellus of Apamea destroys the great temple of Zeus with the help of a labourer who undermines its columns, after a demon that kept the props from burning is put to flight by water blessed by the bishop; Marcellus later dies a martyr.
Church History 5.26Theodoret of Cyrus · ca. 449-450 · The monk Telemachus is stoned for trying to stop a gladiatorial fight in Rome; Honorius honours him as a martyr and abolishes the games.
Church History 5.38Theodoret of Cyrus · ca. 449-450 · Bishop Abdas's destruction of a fire-temple provokes a Persian persecution lasting thirty years; Theodoret describes its tortures and the confessions of Hormisdas, Saenes, and the deacon Benjamin, and explains why God permits persecution.
Part 1, section 9Prosper of Aquitaine · ca. 445-455 · The Chronicle covers Paul's trials before Felix and Festus, Nero's crimes and the first persecution, in which Peter and Paul died at Rome, and Titus's destruction of Jerusalem, with the summed years to that event.
Part 1, section 10Prosper of Aquitaine · ca. 445-455 · The Chronicle covers Titus and Domitian, with the second persecution and John's exile to Patmos, Nerva, and the early reign of Trajan, under whom Simon of Jerusalem and Ignatius of Antioch were martyred.
Part 1, section 12Prosper of Aquitaine · ca. 445-455 · The Chronicle covers Bar Kochba's revolt and the end of Jewish Jerusalem, Aelia Capitolina, the first Gentile bishop of Jerusalem, the teachings of Valentinus, Cerdo, and Marcion, Justin's apology and martyrdom, and Polycarp's visit to Rome.
Part 1, section 13Prosper of Aquitaine · ca. 445-455 · The Chronicle covers Marcus Aurelius and Lucius Verus, the fourth persecution with the martyrdoms of Polycarp and the martyrs of Gaul, the apologists Melito and Apollinaris, the rise of Montanism and the Encratites, the miracle of the rain, Commodus, and Pertinax.
Part 1, section 14Prosper of Aquitaine · ca. 445-455 · The Chronicle covers Pertinax, Severus, and his successors to Alexander Severus, the Easter controversy, the fifth persecution with the martyrdoms of Leonides and Perpetua and Felicity, Sabellius, and Origen's On First Principles.
Part 1, section 15Prosper of Aquitaine · ca. 445-455 · The Chronicle covers the emperors from Maximinus to Gallienus, with the sixth to eighth persecutions, the martyrdoms of Fabian, Cornelius, and Cyprian, the rise of the Novatians, the barbarian invasions, and the heresy of Paul of Samosata.
Part 1, section 17Prosper of Aquitaine · ca. 445-455 · The Chronicle covers Diocletian's great persecution, the tetrarchs, the rise of Constantine and the restoration of peace to the church, the heresy of Arius, and the Council of Nicaea, which confessed the Homoousion.
Part 2, entry 49 (Aetio Ii et Sigisvulto coss.)Prosper of Aquitaine · ca. 445-455 · Gaiseric persecutes the catholic bishops of Africa and martyrs four Spanish courtiers who refuse to become Arians; Valentinian III marries Eudoxia at Constantinople.
Part 1, chapter 6Quodvultdeus of Carthage · ca. 445-450 · Cain and Abel prefigure the Jewish people and Christ the shepherd killed by them; Enoch, taken up with Elijah, will be one of the two witnesses at Christ’s return.
Part 1, chapter 27Quodvultdeus of Carthage · ca. 445-450 · Joseph, resisting Potiphar’s wife and leaving his garment in her hands, figures Christ whose garments are the martyrs, dragged by idolatry and persecution but freed in their souls.
Part 1, chapter 32Quodvultdeus of Carthage · ca. 445-450 · Jacob’s descent into Egypt and joy at seeing Joseph figure Simeon’s joy at seeing Christ; Israel’s growth under Pharaoh’s oppression figures the Church multiplied through martyrdom.
Part 1, chapter 38Quodvultdeus of Carthage · ca. 445-450 · The crossing of the Red Sea figures baptism, in which water consecrated by the word and the cross saves believers and drowns sin; Marah sweetened by wood, and the twelve springs and seventy palms of Elim, figure the cross, the apostles, and the martyrs.
Part 2, chapter 2Quodvultdeus of Carthage · ca. 445-450 · The tabernacle and its materials, measures, curtains, columns, ark, table, lamp, and courts figure the Church, its martyrs, teachers, sacraments, and Christ the priest and victim.
Part 2, chapter 4Quodvultdeus of Carthage · ca. 445-450 · The golden calf and Moses’ intercession figure apostasy and Christ’s self-offering for sinners; the Levites who struck even their kin figure the martyrs who preferred Christ to family.
Part 2, chapter 18Quodvultdeus of Carthage · ca. 445-450 · Gideon’s overthrow of Baal, the sign of the fleece first wet then dry, and his three hundred who lapped like dogs and broke their jars figure the passage of grace from the Synagogue to the Church and the victory of the martyrs, the Lord’s humble soldiers.
Part 2, chapter 25Quodvultdeus of Carthage · ca. 445-450 · David, anointed shepherd, harpist who calmed Saul, slayer of Goliath with a stone, persecuted fugitive who spared Saul, and feigned madman carried in his own hands, figures Christ the good shepherd, the cross, the victory over the devil, the persecuted martyrs, and the Eucharist.
Part 2, chapter 38Quodvultdeus of Carthage · ca. 445-450 · Zerubbabel’s saying that women and truth are strongest, and the deeds of Esther and Judith, who risked their lives to save their people and overthrew their enemies, figure the Church, which saves her children through the cross and the martyrs.
Part 2, chapter 40Quodvultdeus of Carthage · ca. 445-450 · The Maccabean martyr mother and her seven sons, and Judas’s offering for the dead, figure the Church’s martyrs and hope of resurrection; the end of Judah’s rulers under Herod fulfils Jacob’s prophecy of the coming of Christ, born in the census under Augustus; the second part of the book ends.
Part 3, chapter 9Quodvultdeus of Carthage · ca. 445-450 · Jeremiah’s Rachel weeping and the Psalms’ innocents are fulfilled in Herod’s slaughter of the infants, numbered with the sealed of the Apocalypse, with lines of Virgil added.
Part 3, chapter 34Quodvultdeus of Carthage · ca. 445-450 · The Psalms on the death of the saints are fulfilled in the martyrs Christ sent as sheep among wolves; the ten persecutions and a recent Persian persecution, with a sign of crosses in battle, show the Church’s growth through martyrdom.
Part 4, chapter 7Quodvultdeus of Carthage · ca. 445-450 · The harlot Babylon on the beast in the Apocalypse is the worldly city spread through the world, drunk with the martyrs’ blood and claiming eternity, from which God’s people must come out; Paul foretells the lawless one whom Christ will destroy.
Part 4, chapter 10Quodvultdeus of Carthage · ca. 445-450 · Daniel’s vision of the persecutor who profanes the sanctuary, against whom the people who know God stand firm and Michael arises, is applied to the Antichrist’s persecution, foreshadowed by the Arians; Christ and the Apocalypse confirm it, and the martyrs of the end will complete the number of the elect.
Part 4, chapter 15Quodvultdeus of Carthage · ca. 445-450 · The beast will kill the two witnesses, Elijah and Enoch, and the impious will rejoice over their unburied bodies, but sudden destruction will come on them.
Part 5, chapter 5Quodvultdeus of Carthage · ca. 445-450 · As stars differ in glory, so the saints will shine with different honors, martyrs, virgins, widows, and the married, without envy.
Moses 10Anonymous · compiled ca. 450-500 (sayings 4th-5th century) · Moses, a former robber, awaits death by the sword at the barbarians’ hands, and seven martyrs are crowned.
Milesius 2Anonymous · compiled ca. 450-500 (sayings 4th-5th century) · Milesius and his disciples are martyred by Persian princes, who die by each other’s arrows as he foretold.
Life of Syncletica 8Anonymous · 5th–6th century · Syncletica is likened to Thecla, Paul’s disciple: both brides of Christ in the Church; Thecla fought beasts and fire, Syncletica a harder battle against inward thoughts.
Life of Syncletica 106Anonymous · 5th–6th century · In her eightieth year the devil struck her lungs with consumption and fever for three and a half years, a trial harsher than Job’s or the martyrs’, since it burned from within.
Deuteronomy Question 42Theodoret of Cyrus · ca. 453 · The Song of Moses foretells the joy of Jewish and Gentile believers, attended by angels throughout Christ's life, and the punishment of those who killed the saints.
4 Kingdoms Question 54Theodoret of Cyrus · ca. 453 · Jerusalem would suffer Samaria's fate because of Manasseh's idolatry and bloodshed (including, by tradition, Isaiah's martyrdom); Josiah's repentance on hearing the book of the law spared him, and he destroyed the idols.