Tribulation And Rest

Et unus de senioribus dixit mihi: Hi qui amicti sunt stolis albis, qui sunt? Ad hoc interrogat, ut doceat. Et dixit mihi: Hi sunt qui venerunt ex magna tribulatione. Per multas tribulationes oportet nos introire in regnum Dei.'Quis autem nesciat tribulationem Antichristi caeteris futuram esse majorem? Et laverunt stolas suas in sanguine Agni. Non de solis martyribus dicit. Illi enim sanguine proprio lavantur. Ecclesiam autem totam sanguis Jesu Filii Dei mundat ab omni delicto, ideo sunt ante thronum Dei. Illi enim digni habentur illic in Dei consistere ministerio, qui hic inter adversa fideles nominis ejus confessores existunt. Et serviunt ei die ac nocte in templo ejus. More nostro loquens, aeternitatem significat. Et qui sedet in throno habitabit super illos. Thronus Dei, sancti sunt, super quos et in quibus in saecula habitat Deus. Non esurient neque sitient amplius. Hoc est quod Dominus ipse promisit: 'Ego sum,' inquiens, 'panis vitae: qui venit ad me, non esuriet, et qui credit in me, non sitiet unquam'. 'Beati enim qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur.' Neque cadet super illos sol, neque ullus aestus. Transivimus, inquit, per ignem et aquam, et induxisti nos in refrigerium. Quoniam Agnus, qui in medio throni est, reget illos. Agnum in medio dicit esse throni, qui superius Agnum a sedente in throno librum dixerat accepisse, docens Ecclesiam unum esse Patri et Filio thronum, in qua per fidem inhabitat unus, tota Trinitas, Deus. Et deducet eos ad vitae fontes aquarum. Ad consortium utique sanctorum, qui fontes sunt doctrinae coelestis. Potest et ipsa Dei visio significari, in quo sunt thesauri sapientiae et scientiae absconditi. Juxta quod David ait: 'Sicut cervus desiderat ad fontes aquarum, ita desiderat anima mea ad te Deus.' Et absterget Deus omnem lacrymam ab oculis eorum. Immortalium adepta plenitudine gaudiorum, omnis moeror penitus oblivioni mandabitur. Beati enim qui lugent, quoniam ipsi consolabuntur. Potest autem visio hujus turbae stolatae de praesenti etiam tempore intelligi, ubi spe salvi facti sumus, et quod non videmus sperantes, per patientiam exspectamus. Sanctus Beda, Explanatio Apocalyspsis, Caput VII Source: Migne PL 93.153b-154b

And one of the elders said to me, 'Who are these who are clothed in white robes?' 1 He asked that he might teach. And he said to me: 'These have come through great tribulation' Through many tribulations we shall enter into the kingdom of God. 2 And who does not know that the tribulation of the Antichrist in the future shall be great? And they washed their garments in the blood of the Lamb. This is not said of the martyrs alone. It is right that they wash in the blood, but also the whole Church is cleansed from every sin by the blood of Jesus the Son of God, and so they too are before the throne of God, and they indeed are worthy to enter into the service of God who here in adversity have stood as faithful confessors of His name. And they serve him day and night in His temple. In our manner of speaking this signifies eternity. And He who sits on the throne shall dwell over them. The throne of God are the saints, over whom and in whom God dwells through the ages. They will not hunger or thirst anymore. This is what the Lord promised. 'I am,' He said, 'the bread of life. He who comes to me shall not hunger and he who believes in me shall not thirst.' And, 'Blessed are those who hunger and thirst for righteousness, for they shall be filled.' 3 Nor shall the sun strike them, nor any heat. 'We passed,' it says, 'through fire and water, and you led us into rest.' 4 Because the lamb, who is in the midst of the throne, shall rule them. The lamb is said to be in the midst of the throne, and before this it was said that the lamb took the book from one seated on the throne, 5 which teaches that the Church is the one throne of the Father and the Son, in which through faith they dwell as one, the whole Trinity, God. And he shall lead them to springs of flowing water. To the gathering of the saints who are the springs of heavenly teaching. The same image can also signify God, in whom the treasuries of wisdom and knowledge are hidden. Whence David says, 'Like the hart that desires springs of water, so my soul desires you, O God.' 6 And he shall wipe away every tear from their eyes. On receiving the fullness of immortal joy all sorrow shall be consigned to oblivion. 'Blessed are those who weep, for they shall be comforted.' 7 This scene can also signify the troubles of the present time when we hope for salvation, and not seeing that for which we hope, we wait patiently. Saint Bede, Commentary on the Apocalypse, Chapter 7 1 Apoc 7.14 2 Acts 14.21 3 Jn 6.35, Mt 5.6 4 Ps 65.12 5 Apoc 5.6-7 6 Ps 41.2 7 Mt 5.5

Encouraging Confessors

Cyprianus Rogatiano presbytero et caeteris confessoribus fratribus salutem. Et jampridem vobis, fratres charissimi ac fortissimi, litteras miseram, quibus fidei et virtuti vestrae verbis exultantibus gratularer, et nunc non aliud in primis vox nostra complectitur quam ut laeto animo frequenter ac semper gloriam vestri nominis praedicemus. Quid enim vel majus in votis meis potest esse vel melius quam cum video confessionis vestrae honore luminatum gregem Christi? Nam, cum gaudere in hoc omnes fratres oporteat, tum in gaudio communi major est episcopi portio: Ecclesiae enim gloria praepositi gloria est. Quantum dolemus ex illis quos tempestas inimica prostravit, tantum laetamur ex vobis, quos diabolus superare non potuit. Hortamur tamen per communem fidem, per pectoris nostri veram circa vos et simplicem charitatem, ut, qui adversarium prima hac congressione vicistis, gloriam vestram forti et perseveranti virtute teneatis. Adhuc in saeculo sumus, adhuc in acie constituti, de vita nostra quotidie dimicamus. Danda opera est ut post haec initia ad incrementa quoque veniatur, et consummetur in vobis quod jam rudimentis felicibus esse coepistis. Parum est adipisci aliquid potuisse; plus est quod adeptus es posse servare; sicut et fides ipsa et nativitas salutaris, non accepta, sed custodia, vivificat. Nec statim consecutio, sed consummatio hominem Deo servat. Dominus hoc magisterio suo docuit dicens: Ecce sanus factus es, jam noli peccare, ne quid tibi deterius fiat. Puta hoc illum et confessori suo dicere: Ecce confessor factus es, jam noli peccare, ne quid tibi deterius fiat. Salomon denique et Saul et caeteri multi, quamdiu in viis Domini ambulaverunt, datam sibi gratiam tenere potuerunt. Recedente ab iis disciplina Dominica, recessit et gratia. Sanctus Cyprianus, Epistula VI, Ad Rogantium Presbyterum Et Caeteros Confessors Source: Migne PL 3.235a-236b

Cyprian to the presbyter Rogatianus, and to the other confessors, his brethren, greetings. I had before, most beloved and bravest brethren, sent you a letter in which I congratulated your faith and virtue with words of exultation, and now, first of all, our voice has no other care than to announce the glory of your name repeatedly and always with a joyful mind. For what can I wish for in my prayers that would be greater or better than I might see the flock of Christ enlightened by the honour of your confession? For though all the brethren should rejoice in this, yet the share of the bishop is the greatest in the common gladness. For the glory of the Church is the glory of him who who presides. As much as we lament over those who have been thrown down by a hostile storm, to the same degree we rejoice over you whom the devil has not been able to overcome. However we exhort you by our common faith, by the true and simple love in our heart for you, that having overcome the adversary in this first encounter, you should cling to your glory with a brave and persevering virtue. We are still in the world, we are yet placed in the battleline, we fight daily for our lives. We should give ourselves to the task so that after such a beginning there should also come about an increase, and thus that what you have begun to be with such a blessed commencement should be perfected in you. It is a little thing to have been able to obtain something, it is much more that you are able to keep what you have obtained, even as faith itself and saving birth gives life not simply by being received, but by being preserved. It is not the instant of attainment, but the perfecting, that guards a man for God. The Lord taught this in His instruction when He said, 'Behold, you are made well. Sin no more, lest something worse befall you.' 1 Think of Him as saying something like this to His confessor, 'Behold, you are made a confessor. Sin no more, lest something worse come upon you.' So Solomon, and Saul, and many others, as long as they walked in the Lord's ways, were able to keep the grace given to them. When they abandoned the discipline of the Lord, grace abandoned them. Saint Cyprian of Carthage, from Letter 6, to Rogantius the Priest and other Confessors 1 Jn 5.14

Perserverance And Discipline

Perseverandum nobis est in arcto et in angusto itinere laudis et gloriae; et cum quies et humilitas et bonorum morum tranquillitas Christianis omnibus congruat, secundum Domini vocem, qui neminem alium respicit nisi humilem et quietum et trementem sermones suos, tum magis hoc observare et implere confessores oportet, qui exemplum facti estis caeteris fratribus, ad quorum mores omnium vita et actus debeat provocari. Nam, sicut Judaei a Deo alienati sunt, propter quos nomen Dei blasphematur in Gentibus, ita contra Deo chari sunt per quorum disciplinam nomen Domini laudabili testimonio praedicatur, sicut scriptum est, Domino praemonente et dicente: Luceat lumen vestrum coram hominibus, ut videant opera vestra bona, et clarificent Patrem vestrum qui in coelis est. Et Paulus apostolus dicit: Lucete sicut luminaria in mundo. Et Petrus similiter hortatur: Sicut hospites, inquit, et peregrini, abstinete vos a carnalibus desideriis, quae militant adversus animam, conversationem habentes inter gentiles bonam, ut, dum detractant de vobis quasi de malignis, bona opera vestra aspicientes de magnificent Dominum. Sanctus Cyprianus, Epistula VI, Ad Rogantium Presbyterum Et Caeteros Confessors Source: Migne PL 3.236b-237b

We must persevere in the straight and narrow road of praise and glory, and since peacefulness and humility and the tranquillity of good conduct befits all Christians, according to the word of the Lord, who looks on no one but the one who is humble and quiet and in awe of His words, 1 so it is more necessary that confessors observe and fulfil this, they who have been made as an example for the rest of the brethren, the behaviour of whom should call all to the imitation of such a life and deeds. For as the Jews were alienated from God, on account of those through whom 'the name of God is blasphemed among the Gentiles,' 2 so on the other hand they are precious to God through whose discipline the name of God is spoken of with a testimony of praise, as it has been written, with the Lord Himself forewarning and saying, 'Let your light shine before men, so that they may see your good works and glorify your Father who is in heaven.' 3 And Paul the Apostle says, 'Shine as lights in the world.' 4 Peter likewise exhorts: 'As strangers and pilgrims, abstain from the desires of the flesh which war against the soul, having an upright way of life among the Gentiles, so that though they defame you as if you were wicked folk, by the sight of your good works they may glorify the Lord.' 5 Saint Cyprian of Carthage, from Letter 6, to Rogantius the Priest and other Confessors 1 Isaiah 66.2 2 Rom 2.24 3 Mt 5.16 4 Philip 2.15 5 1 Pet 2.11-12

An Enduring Lady

Tunc igitur et quaedam uxor cujusdam cellaritae regis nomino Dagila, quae temporibus Geiserici multoties jam confessor exstiterat, matrona nobilis ac delicata, flagellis et fustibus omnino debilitata, exsilio arido et invio relegatur, ubi nullus hominum forte consolationis gratia veniendi haberet accessum, relinquens cum gaudio domum, maritum simul et filios. Cui postea oblatum esse dicitur, ut in mitiorem eremum translata, frueretur, si vellet, solatio sociorum. Illa vero ingens sibi adesse credens gaudium, ubi nullus humanus esset consolantis affectus, ne fieret supplicavit. Victor Vitensis, Historia Persecutionis Africae Provinciae, Liber V Source: Migne PL 58.246b-c

Then there was a certain wife of a royal attendant named Dagila, who in the days of king Geiseric had already stood forth as a confessor, a noble and delicate matron, who having been beaten with whips and clubs, was sent into exile into a dry and trackless place, where there was no possibility of human comfort, which she had received with thanks, leaving with joy her house and husband and children. Later she was told that she might be moved to a milder place in the desert, where she might enjoy, if she wished, the consolation of companions. But this great lady, believing herself to have obtained a state of joyfulness where there was no touch of human comfort, entreated that it not be so. Victor Vitensis, History of the Persecution of the African Province, Book 5

Blessings And Persecution

Beati persecutionem patiuntur propter justitiam, et reliquia. Perfecta ad postremum eos beatitudine muneratur, quibus omnia pro Christo pati pronus affectus est, quia ipse justitia est. His igitur et regnum reservatur et merces in coelo copiosa promittitur, qui in contemptu saeculi pauperes spiritu et damnis rerum praesentium jacturisque probrosi, et adversus maledicta hominum coelestis justitiae confessores, ac deinceps gloriosi promissorum Dei martyres, omnem vitae usum testimonio aeternitatis ejus impenderint. In Evangelium Matthaei Commentarius, Sanctus Hilarius Pictaviensis, Cap IV Source: Migne PL 9.933b-934a

Blessed are those who suffer persecution for the sake of righteousness...1 Finally He rewards with perfect blessedness those who are willing to suffer all things for Christ, because He is righteousness. For these both the kingdom is reserved and the abundant rewards of heaven are promised, those who in contempt for the world are poor in spirit, and by the loss of present things, and by the taunts of the shameless and in opposition to the abuse of men, are confessors of heavenly righteousness, and then glorious martyrs of God's promises, having given over their life in every way for the witness of His eternity. Saint Hilary of Poitiers, from the Commentary On The Gospel Of Saint Matthew, Chapter 4 1 Mt 5.10

Blessings of the Living And The Dead

Beati satis qui, ex vobis per haec gloriarum vestigia commeantes, jam de saeculo recesserunt, confectoque itinere virtutis ac fidei, ad complexum et osculum Domini, Domino ipso gaudente, venerunt. Sed et vestra non minor gloria, qui adhuc in certamine constituti et comitum glorias secuturi, pugnam diu geritis, immotaque et inconcussa fide stabiles quotidie spectaculum Deo vestris virtutibus exhibetis. Quo longior vestra pugna, hoc corona sublimior. Agon unus, sed multiplici praeliroum numerositate congestus. Famem vincitis et sitim spernitis, et squalorem carceris ac receptaculi poenalis horrorem roboris vigore calcatis. Poena illic subigitur, cruciatus obteritur, nec mors metuitur, sed optatur; quae scilicet immortalitatis praemio vincitur, ut vitae aeternitate qui vicerit coronetur. Qui nunc in vobis animus, quam sublime, quam capax pectus, ubi talia et tanta volvuntur, ubi non nisi Dei praecepta et Christi praemia cogitantur. Voluntas est illic tantum Dei; et in carne adhuc licet vobis positis, vita jam vivitur non praesentis saeculi, sed futuri. Sanctus Cyprianus, Epistola XV, Ad Moysen et Maximum et Caeteros Confessores Source: Migne PL 4.267a-268a

Abundantly blessed are they who, from you, passing along these footprints of glory, have already departed the world, and have completed the journey of virtue and faith unto the embrace and the kiss of the Lord, to the joy of the Lord Himself. But your glory is not less, who are yet engaged in the struggle, and, about to follow the glories of your friends, are long engaged in battle, and standing firm in an unmoved and unshaken faith, daily exhibit your virtues as a spectacle to God. The longer your combat, the greater the crown. The contest is one, but it is crowded with a multitude of trials. You conquer hunger and you despise thirst, and the squalor of prison and the horror of the place of punishment you tread under foot by the vigour of your courage. Punishment is there subdued, torture is crushed, nor is death feared but desired, since it is conquered by the reward of immortality, so that he who has conquered is crowned with eternal life. What now must be in your soul, how elevated, how large the heart, when such and so great things are considered, when nothing but the precepts of God and the rewards of Christ are meditated. Only there is the will God's will, and though you remain placed in the flesh, now you do not live the life of the present world, but of the future. Saint Cyprian of Carthage, from Letter 15, To Moses, Maximus and other Confessors

A Praiseworthy Youth

Cyprianus presbyteris et diaconibus et plebi universae salutem.  In ordinationibus clericis, fratres charissimi, solemus vos ante consulere et mores ac merita singulorum communi consilio panderare. Sed expectanda non sunt testimonia humana cum praecedunt divina suffragia. Aurelois frater noster, illustris adolescens, a Domino jam probatus et Deo charus, in annis adhuc novellus, sed virtutis ac fidei laude provectus, minor in aetatis suae indole, sed major in honore, gemino hic agone certavit; bis confessus, et bis confessionis suae victoria gloriosus, et quando vicit in cursu factus extorris, et cum denuo certamine fortiore pugnavit, triumphator et victor in praelio passionis. Quoties adversarius provocare servos Dei voluit, toties promptissimus ac fortissimus miles et pugnavit et vicit. Parum fuerat sub oculis ante paucorum, quando extorris fiebat, congressum fuisse, meruit et in foro congredi clariore virtute, ut post magistratus etiam proconsulem vinceret, et post exilium tormenta superaret. Nec invenio quid in eo praedicare plus debeam, gloriam vulnerum, an verecundiam morum, quod honore virtutis insignis est, an quod pudoris admiratione laudabilis. Ita et dignitate excelsus est et humilitate submissus, ut appareat illum divinitus reservatum qui ad ecclesiasticam disciplinam caeteris esset exemplo, quomodo servi Dei in confessione virtutibus vincerent, post confessionem moribus eminerent. Merebatur talis clericae ordinationis ulteriores gradus et incrementa majora, non de annis suis sed de meritis aestimandus. Sed interim placuit ut ab officio lectionis incipiat, quia et nihil magis congruit voci quae Dominum gloriosa praedictatione confessa est, quam celebrandis divinis lectionibus personare; post verba sublimia quae Christi martyrium prolucuta sunt, Evangelium Christi legere, unde martyres fiunt; ad pulpitum post catastam venire, illic fuisse conspicuum gentilium multitudini, hic a fratribus conspici, illic auditum esse eum miraculo circumstantis populi, hic cum gaudio fraternitatis audiri. Hunc igitur, fratres dilectissimi, a me at a collegis qui  praesentes aderant ordinatum sciatis. Quod vos scio et libenter amplecti et optare tales in ecclesia nostra quamplurimos ordinari. Et quoniam semper gaudium properet, nec potest moras ferre laetitia, dominico legit. interim nobis, id est, auspicatis est pacem dum dedicat lectionem. Vos orationibus frequenter insistite, et preces nostras vestris precibus adjuvate, ut Domini misericordia favens nobis, cito plebi suae et sacerdotem reddat incolumem et martyrem cum sacerdote lectorem. Opto vos, fratres charissimi, in Deo Patre et Christo Jesu semper bene valere. Sanctus Cyprianus, Epistula XXXIII, Ad Clerum et Plebem

Cyprian to the elders and deacons, and to the whole people, greeting. Concerning the ordinations of clergy, beloved brethren, we are accustomed to consult you beforehand and with common advice weigh the character and merits of each one. But we must not wait for human testimonies when the Divine approval precedes. Aurelius, our brother, an illustrious youth, already tested by the Lord and dear to God, in years still  young, but in the praise of virtue and of faith mature, less in the nature of his age, but greater in honour, has contended here in a double contest, twice he has confessed and twice been glorious in the victory of his confession, both when he conquered in the course and was banished, and then when he fought in a harder struggle he was triumphant and victor in the battle of suffering. As many times as the adversary wished to call forth the servants of God, so often this most prompt and brave soldier fought and prevailed. It would have been a small thing for the eyes of few when he was banished but he merited also in the forum an engagement with a more illustrious virtue so that after the magistrates he might also triumph over the proconsul, and, after exile, might overcome tortures. Nor do I know what I should speak most of in him, the glory of his wounds or the modesty of his character, that he is distinguished by the honour of his virtue, or praiseworthy for the admirableness of his modesty. As he is so excellent in dignity, so he is lowly in humility, so that it appears that he is divinely reserved to be an example to the rest for ecclesiastical discipline, of how the servants of God in confession should by their virtues conquer and after confession be conspicuous for their character. Such a person deserved higher degrees of clerical ordination, greater rank, not on account of his years but because of his merits, but in the meantime it pleased that he should begin with the office of reading because nothing is more suitable for the voice which has confessed the Lord in glorious utterance than to speak of Him in the renowned Divine readings, than, after the sublime words which spoke for witness of Christ, to read the Gospel of Christ whence martyrs are made, to come to the desk after the scaffold, from there where one is conspicuous to the multitude of the Gentiles, to be here seen beheld by the brethren, there to have been heard with amazement by the surrounding people, here to be heard with the joy of the brotherhood. Know, then, most beloved brethren, that this man by me and by my colleagues who were then present has been ordained. I know that you will gladly welcome this and wish that as many such as him be ordained in our church. And because joy is always hasty and gladness can brook no delay, he reads on the Lord's day. Meanwhile, for us there was  a favourable peace while he was dedicated to the office of a reader. Be frequently urgent in supplications and assist our prayers by yours that the mercy of the Lord favouring us He may quickly return to their people the unharmed and those who suffered with the priest and the reader. I wish, beloved brethren in God the Father and in Jesus Christ, that you always be well. Saint Cyprian, Letter 33, To the Clergy and the People

Visiting Prisoners

Vobiscum illic in carcere quodam  modo et nos sumus, divinae dignationis ornamenta vobiscum sentire nos credimus, qui sic vestris cordibus adhaeremus. Honori nos vestro charitas vestra individua connectit, separari dilectionem spiritus non sinit. Vos illic confessio, me affectio includit. Et nos quidem vestri diebus ac noctibus memores, et quando in sacrificiis precem cum pluribus facimus, et cum in secessu privatis, precibus oramus, coronis ac laudibus vestris plenam a Domino faventiam postulamus. Sed ad reddendam vobis vicem minor est nostra mediocritas. Plus vos datis quando nostri in oratione meministis, qui spirantes jam sola coelestia et tantum divina meditantes ad fastigia celsiora mora ipsa passionis ascenditis, longoque temporum ductu glorias vestras non trahitis, sed augetis. Beatum facit prima et una confessio. Vos toties confitemini quoties, rogati ut de carcere recedatis, carcerem fide et virtute praeelegitis. Tot vestrae laudes quot dies; quot mensium curricula, tot incrementa meritorum. Semel vincit qui statim patitur: at qui manens semper in poenis congreditur cum dolore nec vincitur, quotidie coronatur. Sanctus Cyprianus, Epistola XV, Ad Moysen et Maximum et Caeteros Confessiores

With you we are in prison, in a certain sense, believing that we are ornaments of Divine dignity which binds us to your hearts. Your individual charity joins us with your honour, the Spirit not allowing that love be separated. Confession shuts you up there in prison; affection does the same to me. And I am certainly mindful of you day and night, both when in the sacrifices I offer prayer with many, and when withdrawn I pray in private, asking of the Lord for a full acknowledgment of your crowns and praises. But my mediocrity is too little to recompense you. You give more when you remember me in prayer, since, already breathing only celestial things, meditating only divine things, you ascend to loftier heights by delay of your suffering, and by the long length of time you do not waste but increase your glory. A first and single confession makes blessed. You confess as often as, when asked to remove yourself from prison, you prefer prison with faith and virtue. Your praises are as many as the days, as the months roll on, so your merits increase. He conquers once who suffers at once, but he who remains ever battling with punishments, and is not conquered by suffering, is daily crowned. Saint Cyprian, Letter 15, To Moses and Maximus and Other Confessors

Stripping The Altars

Accenditur post haec adversus Dei Ecclesiam Geisericus. Mittit Proculum quemdam in provinciam Zeugitanam, qui coarctaret ad tradendum ministeria divina, vel libros cunctos, Domini sacerdotes, ut primo armis nudaret, et ita facilius inermes hostis collidus captivaret. Quibus se non posse tradere calmantibus sacerdotibus, ipsi rapaci manu cuncta depopulabantur, atque de palliis altaris, proh nefas! camisias sibi et femoralia faciebant. Qui tamen Proculus, hujus rei exsecutor, frustatim sibi comedens linguam, in brevi trupissima consumptus est morte. Tunc etiam sanctus Valerianus Abbenzae civitatis epsicopus, dum viriliter sacramenta divina ne traderet dimicasset, foras civitatem singularis jussus est pelli: et ita praeceptum est, ut nullus eum neque in domo, neque in agro dimiteret habitare: qui in strata publica multo tempore nudus jacuit sub aere. Annorum autem erat plus octoginta, quem nos tunc indigni in tali exsilio meruimus salutare. Victor Vitensis, Historia Persecutionis Africae Provinciae, Liber I Source: Migne PL 58.196b-197a

After these things the Arian king Geiseric was inflamed against the Church of God. He sent a certain Proculus into the province of Zeugitana and he sought to make the priests of the Lord hand over the things they used in the divine service, even every book, so that first by stripping them of their arms it would then be easier for the cunning enemy to capture those who had been made defenceless. Those priests who protested that were not able to give up these things suffered the loss of everything by his rapacious hand, even their altar cloths, for shame, being made into shirts and leg coverings. However Proculus the executor of these things, a little later, chewing his own tongue into pieces, was devoured by a most disgraceful death. But then the blessed Valerianus, bishop of the city of Abbenza, who had bravely fought against handed over the sacred things, was ordered to be cast out of the city, and it was further commanded that no one might allow him to dwell in a house or a field, and so for a long time he dwelt on the public way naked beneath the sky. He was more than eighty years old, and I, though unworthy, was permitted to salute him in such exile Victor Vitensis, History of the Persecution of the African Province, Book 1

A Different Kind Of Persecution

Τότε δὴ καὶ Μάρις ὁ τῆς ἐν Βιθυνίᾳ Χαλκηδόνος ἐπίσκοπος χειραγωγούμενος· ἧν γὰρ δὴ πρὸς τῳ γήρᾳ ὑπόχυσιν ὀφθαλμῶν ὑπομείνας· πολλὰ τὸν βασιλέα προςελθὼν περιύβρισε, τὸν ἀσεβῆ καλῶν, τὸν ἀποστάτην καὶ ἄθεον. Ὁ δὲ λόγοις τὰς ὕβρεις ἠμύνετο, τυφλὸν καλέσας. Καὶ οὐκ ἂν, φησὶν, ὁ Γαλιλαϊός σου Θεος θεραπεύσει σε. Γαλιλαὶον γὰρ εἰώθει ὁ Ἰουλιανὸς καλεῖν τὸν Χριστὸν, καὶ τοὺς Χριστιανοὺς Γαλιλαίους. Ὁ δὲ δὴ Μάρις, παῥῥησιαί· τερον πρὸς τὸν βασιλέα ἀπήντησεν. Εὐχαριστῶ, φησὶ, τῷ Θεῷ τυφλώσαντί με, ἵνα μὴ ἴδω τὸ πρόσωπόν σου οὕτως ἐκπεπτωκὸς πρὸς τὴν ἀσέβειαν. Οὐδὲν πρὸς ταῦτα ὁ Βασιλεὺς ἀπεκρίνατο. Δεινῶς δὲ καὶ τοῦτον μετήρχετο. Ἐωρακὼς γὰρ τοὺς ἐπὶ Διοκλητιανοῦ μαρτυρήσαντας ὑπὸ τῶν Χριστιανῶν τιμωμένους, προθύμως τε σπεύδειν ἐπὶ τὸ μαρτυρῆσαι πολλοὺς ἐπιστάμαενος, ὥσπερ αὐτῷ τούτῳ τοὺς Χριστιανοὺς ἀμυνόμενος, ἐπὶ ἑτέραν ἐτρέπετο. Καὶ τὴν μὲν ὑπερβαλλουσαν ἐπι Διοκλητιανοῦ ὠμότησα ὑπερέθετο· οὐ μὴν πὰντη τοῦ διώκειν ἀπέσχετο. Διωγμόν δὲ λέγω, τὸ ὁπωσοῦν ταράττειν τοὺς ἡσυχάζοντας. Ἐτάραττε δὲ ὧδε· Νύμῳ ἐκέλευε, Χριστιανοὺς παιδεὺσεως μὴ μετέχειν. Ἵνα μὴ, φησὶν, ἀκονώμενοι τὴν γλῶτταν, ἐτοίμως πρὸς τοὺς διαλεκτικοὺς τῶν Ἑλλήνων ἀπαντῶσιν. Ἐκέλευε δὲ, μηδὲ κατὰ τὰ βασίλεια στρατεύεσθαι τοὺς μὴ βουλομένους καταλιπεὶν μὲν τὸν Χριστιανισμὸν, ἐπὶ τὸ θυειν δὲ τοὶς ἀγάλμασιν ἔρχεσθαι. Μήτε μὴν Χριστιανοὺς τῶν ἐπαρχιῶν ἄρχοντας γίνεσθαι, λέγων ὡς κελεύει νόμος μὴ χρῆσθαι ξίφει κατὰ τῶν ἄξια θανάτου πεπλημμεληκότων. Πολλοὺς δὲ καὶ κολακείαις καὶ δωρεαϊς ἐπὶ τὸ θύειν προστρέπετο. Αὐτίκα γοῦν ὡς ἐν χωνευτηρίῳ, οἱ τε ὄντες Χριστιανοὶ καὶ οἱ νομιζόμενοι, φανεροὶ πασιν ἐγίνοντο. Οἱ μέν γὰρ ὀρθῇ γνώμῃ Χριστιανίζοντες, εὐθυμότεροι τὴν ζώνην ἀπετίθεντο, πάντα μάλλον ὑπομένειν ἤ ἀρνείσθαι τὸν Χριστὸν αἰρούμενοι. Ἐν τούτοις ἦσαν Ἰοβιανὸς, Οὐαλεντινιανός τε καὶ Οὐάλης, οἱ καὶ ὕστεπρον Βασιλεύσαντες. Ἕτεροι δὲ ὅσοι μὴ ὀρθῇ γνώμῃ ἐχριστιάνιζον, ὅσοι τὰ χρὴματα καὶ τὴν ἐνταῦθα τιμὴν, τῆς ἀληθοῦς εὐδαιμονίας προκρίναντες, μὴ μελλήσαντες πρὸς τὸ θὺειν ἀπέκλινον. Ὣν εἶς ἦν καὶ ὁ Κωνσταντινουπόλεως σοφιστὴς Ἐκηβόλιος. Ὅστις τοῖς ἥθεσι τῶν βασιλέων ἐπόμενος, ἐπὶ μέν Κωσταντίου διαπύρως Χριστιανίζειν ὑπεκρίνατο· ἐπί δὲ Ἰουλιανοῦ, γοργὸς Ἕλλην ἐφαίνετο· καὶ αὖθις μετὰ Ἰουλιανὸν, Χριστιανίζειν ἤθελε. Ῥίψας γάρ ἕαυτὸν πρηνῆ πρὸ τῆς πύλης τοῦ εὐκτυρίου οἴκου, Πατήσατέ με, ἐβόα, τὸ ἄλας τὸ ἀναίσθητον. Τοιοῦτος μὲν οὖν κοῦφος καὶ εὐχερὴς Ἐκηβόλιος πρότερόν τε καὶ ὕστερον ἧν. Σωκράτης ὁ Σχολαστικός, Ἐκκλησιαστίκη Ἱστορία

Then Maris, who was bishop of Chalcedon in Bithynia, came into the Emperor's presence, being led by the hand, for in old age he was suffering from cataracts in his eyes, and he severely rebuked the Emperor's impiety, apostasy, and atheism. Julian defended himself with proud words, calling the bishop blind and saying, ' Your Galilean God will not cure you.' For it was his custom to term Christ the Galilean and Christians Galileans. Maris with fearless speech replied to the Emperor, ' I give thanks to God for blinding me so that I might not see the face of one who has fallen into impiety.' The Emperor said nothing to this but later he had revenge. Noting that those who had been martyred under Diocletian were honored by the Christians, and knowing that many of them were eager to be martyrs, he refrained from punishing them in that way. But passing over the cruelties which had been practiced under Diocletian, he did not altogether abstain from persecution, for I call persecution any troubling of the peaceful. This is how he caused distress: he enacted a law prohibiting Christians from teaching literature; 'Lest,' he said, 'when they have sharpened their tongues, they should be able the more readily defeat the arguments of the pagans.' He also banned those who were unwilling to abjure Christianity and sacrifice to idols from holding office at court. Nor would he allow Christians to govern provinces, saying that their law forbids them to use the sword against those worthy of death. By flattery and by gifts he also induced many to sacrifice. Immediately, as in a furnace, it at once became evident to all who were real Christians and who were merely nominal ones. Those who were Christians of sound resolve, very readily resigned their positions, preferring to suffer anything than deny Christ. Among these were Jovian, Valentinian, and Valens, each of whom afterwards became Emperor. But some Christians of faulty judgement, who preferred present wealth and honor, sacrificed without hesitation. One of these was an intellectual of Constantinople named Ecebolius. He would follow the moods of the Emperors, under Constantius affecting to be a fervent Christian while under Julian he appeared an equally spirited pagan, and after Julian he again wished to be a Christian. He threw himself face down before the church doors, and cried out, 'Trample on me, salt that has lost its savour.' So vacous and so easily moved by the times was this Ecebolius. Socrates Scholasticus, Ecclesiastical History

What Is More Glorious?

Quid enim gloriosius, quidve felicius ulli hominum poterit ex divina dignatione contingere, quam inter ipsos carnifices in ipso interitu confiteri Dominum Deum, quam inter saevienta saecularis potestatis varia et exquisita tormenta, etiam extorto et excruciato et excarnificato corpore, Christum Dei Filium, etsi recedente sed tamen libero spiritu, confiteri, quam relicto mundo coelum petisse, quam desertis hominibus inter Angelos stare, quam impedimentis omnibus saecularibus ruptis in conspectu Dei iam se liberum sistere, quam collegam passionis cum Christo in Christi nomine factum fuisse, quam judicis sui divina dignatione judicem factum fuisse, quam immaculatam conscientiam de confessione nominis reportasse, quam humanis et sacrilegis legibus contra fidem non obedisse, quam veritam voce publica contestatum fuisse, quam ipsam quae ab omnibus metuatur moriendo mortem subegisse, quam per ipsam mortem immortalitatem consecutum fuisse, quam omnibus saevitiae instrumentis excarnificatum et extortum ipsis tormentis tormenta superasse, quam omnibus dilanitis corporis doloribus robore animi reluctautu fuisse, quam sanguinem suum prefluentem non horruisse, quam supplicia sua post fidem amare coepisse, quam detrimentum vitae suae putare non exisse? Sanctus Cyprianus, Epistola XVI, Moyses et Maximus presbyteri et Nicostratus et Rufinus diaconi et caeteri confessores, ad Cyprian Migne PL 4.291-292

What is more glorious, or what is more felicitous, that can happen to any man from the Divine largess than to confess the Lord God in death itself, before his very executioners; than among the various savageries of the secular power and the carefully chosen tortures, even when the body is racked and torn and stripped of flesh, to confess Christ the Son of God with a departing but free spirit; than to have abandoned the world to seek heaven; than, to have forsaken men to stand among angels; than, all worldly obstacles destroyed, to stand free in the presence of God; than to have been made an associate of Christ's passion in Christ's name; than by Divine judgement to have been made judge; than to have brought out an immaculate conscience from the confession of His name; than to have not obeyed human and sacrilegious laws against the faith; than to have given public voice to the truth; than by dying to have subdued death which is dreaded by all; than by death itself to have achieved immortality; than by all the cruel instruments of the torturer to have overcome torture by the tortures themselves, than by strength of mind to have fought against all the agonies of a broken body; than not to have shuddered at the flow of one's own blood; than on account of faith to have begun to love one's punishments; than to think it an injury to one's life not to have left it? Saint Cyprian, from Letter 26, The Presbyters Moyses and Maximus, The Deacons Nicostratus and Rufinus, and other Confessors, to Cyprian

Mother and Son

Per universas Africae terra provincias, uno tempore, tortores crudelissimas destinare, et nulla remansisset domus et locus ubi fuisset ejulatus et luctus, ut nulli aetati, nulli parceretur sexui, nisi illis qui eorum succumberent voluntati. Hos fustibus, illos suspendio, alios ignibus concremabant. Mulieres veri et praecipue nobiles, contra iura naturae, nudas omnino in facie publica cruciabant. Ex quibus unam nostram Dionysia cursim ac breviter nominabo. Cum viderent eam non solum audacem esse, sed etiam matronis caeteris pulchiorem, ipssam primo nisi sunt fustibus exspoliatem appetere. Quae cum pateretur, diceretque de Domino suo secura: Qualiter libet cruciare, verecunda tamen membra nolite nudare; amplius illi magis furentes, celsiori loco vestimentis exutam constituunt, spectaculum eam omnibus facientes. Quae inter ictus virgarum, dum rivuli sanguinis toto iam corpore fluitarent, libera voce dicebat: Ministri diaboli, quod ad opprobrium meum facere computatis, ipsa laus mea est; et quia erat Scripturarum divinarum scientia plena, aptatis arctata poenis, et ipsa iam martyr, alios ad martyrium confortabat. Quae suo sancto exemplo pene universam suam patriam liberavit. Quae cum suum unicum filium, admodum adhuc tenerae aetatis et delicatum, timore poenarum formidolosum conspiceret, verberans eum nutibus oculorum, et increpans auctoritate materna, ita confortavit, ut matre multo fortior redderetur. Cui inter crudelia verbera constituto ita dicebat: Memento, fili mi, quia in nomine Trinitatis in matre Ecclesia catholica baptizati sumus. Non perdamus indumentum nostrae salutis, ne veniens invitator vestem non inveniat nuptialem, et dicat ministris: Mittite in tenebras exteriores, ubi erit fletus oculorum, et stridor dentium. Illa, fili, poena timenda est quae nunquam finitur; illa desideranda vita quae semper habetur. Talibus itaque filium solidans verbis, velociter martyrem fecit. Venerabilis vero adolescens, Majoricus nomine, in certamine confessionis spiritum reddens, cursum palmiferum consummavit; amplexansque illa hostiam suam, quantis potuit vocibus Domino gratias agens, ad gaudium spei futurae, in sua domo maluit sepelire; ut quotiens super sepulcrum eius Trinitati preces effundit, alienam se a filio numquam esse confidat. Victor Vitensis, Historia Persecutionis Africae Provinciae, Liber V Source: Migne PL 58.241a-242b

At the same time through the whole province of Africa cruel tortures were commanded and no house nor open space was without cries and tears, for neither age nor sex was spared unless they succumbed of their own will to become Arian. Some were beaten with clubs, some hung, others were burnt with fire. Noble women, against the law of nature, were stripped naked and crucified in public. Of these I will quickly describe Dionysia. When they saw her not only to be bold be also as most beautiful among the other women, they struck her first with the clubs. When she had suffered and then spoke of her trust in the Lord, that she was ready to be crucified but that she was unwilling to expose her body, so she enraged them all the more and they stripped her of her garments forthwith to make her a spectacle to everyone. She, between the renewed blows of the sticks, with streams of blood flowing over her body, said with a clear voice, 'Servants of the devil, though you reckon to disgrace me, this is my glory.' Because she was full of the knowledge of the Divine Scriptures, suffering in her body, already a martyr, she fortified others for martyrdom. She liberated her whole fatherland with her holy example. Her only son, who was still at a tender and delicate and who looked on the formidable punishments with fear, the beatings paining his eyes, she addressed with the authority of a mother, that he should be brave and that he would prove much stronger than his mother. When he had been given over to the beatings, she said, 'Remember, my son, that we were baptized in the name of the Trinity into the mother Catholic Church. Let us not lose the garment of our salvation, lest when he who invites comes he does not find the garment and he says to his servants, 'Send this one out into the darkness, where there is the weeping of eyes and the grinding of teeth.' 1 That fearful punishment never ends, so desire to have eternal life.' With such words she encouraged her son and he swiftly came to martyrdom. He was a noble young man, by the name of Majoricus, who in the struggle of persecution gave up this soul and swiftly seized on the palm of victory. Embracing his sacrifice the mother gave many thanks to God, and for the joy of future hope she chose to bury him in her own house, so that often upon this tomb she could pray to the Trinity, confidant that she would never be apart from her child. Victor Vitensis, History of the Persecution of the African Province, Book 5 1 Mt 22.10-13

Some African Confessors

Confessorum autem ingens et plurima multitudo, ex quibus multitudo, ex quibus aliquos narrare tentabo. Erant tunc servi cuiusdam Vandali: fuit autem hic Vandalus de illis, quos Millenarios vocant, Martinianus, Saturianus, et eorum duo germanii; erat et quaedam conserva eorum egregia Christi ancilla nomine Maxima, corpore simul et corde decora. Et quia Martinianus armifactor erat, et domino suo satis videbatur acceptus, et Maxima universae domui dominabatur, creditit Vandalus, ut fideles sibi magis memoratus faceret famulos, Martinianum Maximamque coniugali consortio sociare. Martinianus adolescentulorum saecularium more coniugium affectabat; Maximaque, iam Deo sacrata, humanas nuptials refutabat. At ubi ventum est ut cubiculi adirentur secreta silentia, et Martinianus nesciens fiducia quasi cum coniuge cuperet cubitare, viva voce ei memorata famula Christi respondit: Christo ego, o Martiniane frater, membra mei corporis dedicavi, nec possum humanum sortiri coniugium, habens iam coelestem et verum sponsum. Sed dabo consilium. Si velis, poteris et ipse tibi praestare, dum licet, ut cui ego concupivi nubere, delecteris et ipse servire. Ita factum est, Domino procurante, ut obediens Virgini etiam adolescens suam animam lucraretur. Nesciente igitur Vandalo spiritalis secreti commercium, compunctus atque mutatus Martinianus, etiam suis fratibus persuasit ut thesaurum quem invenerant haberent, ut pote germani, communem. Conversus itaque cum tribus fratribus suis, Dei quoque puella comitante, nocte clam egredientes, Tabraceno monasterio, cui praeerat tunc nobilis pastor Andreas, sociantur. Illa vero haud procul monasterium incoluit puellarum. Sciscitante igitur barbaro inquisitionibus et muneribus crebris, quod gestum erat celari non potuit. Inveniens itaque iam non sua, sed Christi mancipia, coniicit in vinculis, et variis tormentis Dei famulos insectatur; agens cum eis non tantum ut pariter miscerentur, sed, quod gravius est, per rebaptizationis coenum, fidei suae ornamenta turparent. Pervenit hoc ipsum usque ad notitiam Geserici regis, qui praecepit ut tandiu implacabilis herus servos affligeret, quanddiu illius succumberent voluntati. Iubet in modum ferarum fustes robustos veluit palmatos cum stirpibus fieri, qui quatientibus tergis non solum ossa confringerent, sed etiam tenebrantes aculei intrinsecus remanerent. Qui dum sanguis efflueret, et dissipatis carnibus viscera nudarentur, sequenti die, Christo medente, semper incolumes reddebantur. Hoc saepius ac multo factum est tempore et nulla plagarum vestigia videbantur, sancto Spiritu subinde curante. Post hoc arctantur maxime dura custodia, compedeque crudeli extenduntur, quibus eum Dei servorum visitantium non deesset frequentia videntibus cunctis ingentium lignorum putrescens soluta est fortitudo. Miraculum hoc et voce omnium celebratur, et nobis ille ad quem custodia pertinebat, cum sacramento testatus est ita fuisse. At ubi Vandalus virtutem neglexit cogoscere divinam, coepit in domo eius vindicatrix ira grassari. Moritur ipse simul et filii; familiae atque animalium, quaecunque optima erant, pariter intereunt. Remanens itaque domina vidua, marito, filiis, et substantia destituta, servos Christi cognato regis Srsaoni gratia muneris offert, Qui cum eos, utpote oblatus, cum gratulatione minia suscepisset, filios et domesticos eius sanctorum merito male coepit daemon variis motibus agitare. Ex ordine ille cognatus, ut gestum erat, suggerit regi. Dercenit statim rex cuidam gentili regi Maurorum cui nomen inerat Capsur, religandos debere transmitti. Maximam vero Christi famulam confusus et victus propriae voluntati dimisit; quae nunc superest virgo, mater multarum virginum Dei, nobis etiam nequaquam ignota. Victor Vitensis, Historia Persecutionis Africae Provinciae, Liber I Source: Migne PL 58.193b-195b

From the great multitude of the confessors, from such a multitude, I shall try to tell of a few. There were some slaves of a certain Vandal, one of those Vandals called the 'Millenari', named Martinianus, Saturianus, and their two brothers, and also a fellow female slave, a most excellent handmaid of Christ named Maxima, fair in both body and heart. And because Martinianus was a weapon maker and was well liked by his master and Maxima held office over the whole house, the Vandal believed that by marrying Martinianus and Maxima he would make them more faithful servants. Martinianus was a young man of worldly ways and wanted to marry, but Maxima, already consecrated to God, had spurned human nuptials. When it came about that they approached the private silence of the bedroom and Martinianus, not knowing, desired to lie with her as a husband, the aforementioned handmaid of Christ, with lively voice responded, 'To Christ, brother Martinianus, I have dedicated the members of my body and I cannot partake of human marriage, for I have a heavenly and true spouse. But I will give you some advice: if you wish, He can also stand over you, while it is allowed, so that He who I have desired to marry you might also delight to serve.' So it was that by the Lord's care the young man's soul was enriched by obedience to a maiden. With the Vandal being ignorant of the commerce of their spiritual secret, Martinianus, now changed and compunctious, persuaded his brothers that as they were brothers they should have in common the treasure he had discovered. Then the converted man, with his three brothers and with the young lady of God accompanying them, stole away by night, and they entered the monastery of Tabraca, which was then presided over by the noble shepherd Andreas, and the young lady entered a convent of maidens nearby. The barbarian began to investigate the matter and handed over many gifts, and so what had occurred could not be hidden.  Discovering that they were not his but belonged to Christ, he had them thrown into chains and inflicted various torments on them, acting so not so that they would be bound together, but, far worse, that through the filth of rebaptism they might sully the ornaments of their faith. The matter came to the notice of King Geiseric and he ordered that the implacable master should continue to afflict the slaves for as long as it took them to surrender to his will. He commanded that strong clubs shaped like palm fronds should be made, which when used in beating the back would not only break bones but the jagged edges would remain within. So blood flowed and torn flesh revealed the viscera, and yet on the following day, by the medicine of Christ, they were discovered healthy. This happened very often over a long time and no vestiges of wounds were to be seen, for the Holy Spirit instantly cured them. After this a harsh imprisonment was imposed and they were cruelly stretched out in shackles, and frequently visited by the servants of God all of them saw the heavy wood of the racks rotting away. This miracle was celebrated by every voice, and he who was responsible for their custody testified that it was so under oath. The Vandal refused to recognise the Divine power and vengeance began to prowl about his house. He and his children died at the same time, and also the finest among his servants and animals perished. The wife now widowed, destitute of husband and children and property, offered the servants of Christ to a relation of the king named Sersa. He happily took them, but then, by the merit of the saints, his sons and servants began to be troubled by the various acts of a demon. In his turn a relative of his reported the matter to the King and instantly he decided that they should be sent away into exile to Caspur the king of the Moors. Apart that is from Maxima, the handmaid of Christ, she who had confounded and conquered. He dismissed her to do as she wished, and even now the maiden lives, a mother to many maidens, and she is not unknown to us. Victor Vitensis, History of the Persecution of the African Province, Book 1