The Lives of the Saints, Volume II (of 16): February

The Lives of the Saints, Volume II (of 16): February
Sabine Baring-Gould

S. Baring-Gould

The Lives of the Saints, Volume II (of 16): February

February 1

SS. Cæcilius, B. of Elvira, and Companions, MM. in Spain, 1st cent.

S. Ignatius, B. of Antioch, M. at Rome, a. d. 107.

SS. Pionius and Companions, MM. at Smyrna, a. d. 251.

S. Eubert, B. of Lisle, 4th cent.

S. Ephraem Syrus, D. C. at Edessa, a. d. 378.

SS. Severus, B., Vincentia his wife, and Innocentia, V., their daughter, at Ravenna, end of 4th cent.

S. Paul, B. of Trois-Chateaux in France, beginning of 5th cent.

S. Peter the Galatian, M. at Antioch in Syria, 5th cent.

S. Kinnea, V. in Ireland, 5th cent.

S. Bridget, V. Abs. at Kildare, a. d. 525.

S. Darlugdach, V. at Kildare, a. d. 526.

S. Severus, B. of Avranches, 6th cent.

S. Præcordius, P. at Corbie, 6th cent.

S. Sorus, H. at Perigeux, 6th cent.

SS. Agripanus, B., and Ursicinus, MM. at Le Puy, after a. d. 650.

S. Sigebert III., K. C. at Metz, a. d. 656.

B. Wolfhold, P. at Hohenwast in Bavaria, after a. d. 1100.

S. John of the Grate, B. of S. Malo, a. d. 1163.

S. Raymond, of Fitero, A.C., Founder of the Order of Calatrava, a. d. 1163.

S. Verdiana, V. R. at Castel Fiorentino, in Tuscany, a. d. 1242.

S. IGNATIUS, B. M

(A.D. 107.)

[S. Ignatius is commemorated variously, on June 10th, Oct. 8th, Nov. 24th, Dec. 14th or 19th; but by the Roman Martyrology his festival is fixed for Feb. 1st. In the Bruges and Treves Martyrologies, his commemoration was placed on Jan. 31st, so as not to interfere with that of S. Bridget on this day. The authorities for his life and passion are his own genuine Epistles, the Acts of his martyrdom, Eusebius, and S. Chrysostom's Homily on S. Ignatius.]

SAINT IGNATIUS was a convert and disciple of S. John the Evangelist. He was appointed by S. Peter to succeed Evodius in the see of Antioch, and he continued in his bishopric full forty years. He received the name of Theophorus, or one who carries God with him. In his Acts, Trajan is said to have asked him why he had the surname of God-bearing, and he answered, because he bore Christ in his heart.[1 - Vincent of Beauvais, and other late writers, say that the name of God was found after his death written in gold letters on his heart; but this is only one instance of the way in which legends have been coined to explain titles, the spiritual significance of which was not considered sufficiently wondrous for the vulgar.]

Socrates, in his "Ecclesiastical History," says, "We must make some allusion to the origin of the custom in the Church of singing hymns antiphonally. Ignatius, third bishop of Antioch in Syria from the apostle Peter, who also had conversed familiarly with the apostles themselves, saw a vision of angels, hymning in alternate chants the Holy Trinity; after which he introduced this mode of singing into the Antiochian Church, whence it was transmitted by tradition to all the other churches."[2 - Lib. vi. c. 8.]

It seems probable that Evodius vacated the see of Antioch about the year 70. There are traditions that represent Evodius to have been martyred; and Josephus speaks of a disturbance in Antioch about that period, which was the cause of many Jews being put to death.[3 - De Bel. Jud. vii. 3.] There is a difficulty in supposing S. Peter to have appointed Ignatius bishop of Antioch, if he did not succeed Evodius till the year 70. But it is probable, that later writers have confounded the appointment of Ignatius to the see of Antioch, with his consecration to the episcopal office; and it is highly probable that he received this from the hands of the Prince of the Apostles.

The date of the martyrdom of Ignatius can be fixed with tolerable certainty as occurring in the year 107. The Acts expressly state that Trajan was then at Antioch, and that Sura and Senecio were consuls: two events, which will be found to meet only in the year 107.

Trajan made his entry into Antioch in January; his first concern was to examine into the state of religion there, and the Christians were denounced to him as bringers-in of strange gods. Ignatius was brought before him, and boldly confessed Christ to be God. "Dost thou mean Him who was crucified?" asked the emperor, scornfully. Ignatius answered, "The very same, Who by His death overcame sin, and enabled those who bear Him in their hearts to trample under foot all the power of the devils."

Then Trajan ordered him to be taken to Rome, and exposed to wild beasts in the amphitheatre. It was generally a distinction reserved for Roman citizens, that if they had committed an offence in the provinces, they were sent for punishment to the capital. This, however, does not appear to have been the reason in the case of Ignatius. The punishment to which he was condemned was generally reserved for culprits of the lowest condition; and the Christians were perhaps viewed in this light by the heathen. Ecclesiastical history has scarcely preserved a more interesting and affecting narrative, than that of the journey of Ignatius from Antioch to Rome. In tracing the procession of the martyr to his final triumph, we forget that we are reading of a prisoner who was dragged to his death in chains. He was committed to a guard of ten soldiers, who appear to have treated him with severity; and, after taking ship at Seleucia, they landed for a time at Smyrna. He had here the gratification of meeting with Polycarp, who was bishop of that see, and who, like himself, had enjoyed a personal acquaintance with S. John. His arrival also excited a sensation through the whole of Asia Minor. Onesimus, bishop of Ephesus; Polybius, bishop of Tralles; and Demas, bishop of Magnesia, came from their respective cities, with a deputation of their clergy, to visit the venerable martyr. Ignatius took the opportunity of writing from Smyrna to the Churches over which these bishops presided; and his epistles to the Ephesians, Trallians, and Magnesians, are still extant. Hearing also of some Ephesians, who were going to Rome, and who were likely to arrive there more expeditiously than himself, he addressed a letter to the Church in that city. His principal object in writing was to prevent any attempt which the Roman Christians might have made to procure a reprieve from the death which was awaiting him. He expresses himself not only willing, but anxious, to meet the wild beasts in the amphitheatre; and there never, perhaps, was a more perfect pattern of resignation than that which we find in this letter.

From Smyrna he proceeded to Troas, where he was met by some of the neighbouring bishops, and the bishop of Philadelphia became the bearer of a letter which he wrote to the Christians in that city. He also wrote from the same place to the Church of Smyrna; and the personal regard which he had for Polycarp, the bishop of that see, will explain why he also wrote to him, and made it his dying request that he would attend to the Church of Antioch. These seven epistles, which were written by Ignatius from Smyrna and Troas, are still extant.

It appears that Ignatius had intended to write letters to some other Churches, from Troas; but his guards were impatient to proceed, and once more setting sail, they followed the course which S. Paul had taken upon his first journey into Greece, and landed at Neapolis. Hurrying through Macedonia, he embarked once more on the western coast of Epirus, and crossing the Adriatic, arrived at Rome. There was now an exhibition of games, which lasted some days; and it seems to have been intended that the death of Ignatius should form part of the spectacle. The voyage had been hurried on this account; and on the last day of the games, which was the 19th December, the holy martyr was led into the amphitheatre, and his death seems to have been the work of a moment. In his letter to the Roman Church, he had prayed that the wild beasts might despatch him speedily, and not refuse to touch him, as had sometimes been the case. His prayer was heard; and the Christians of Rome, who had thought themselves blessed to have even seen the apostolic bishop of Antioch among them, had now to pick up a few of the larger and harder bones, which was all that the wild beasts had spared. These were carried to Antioch, and it is evidence of the great reverence at that early age shown to the relics of the saints, that the same honours were paid to the sacred relics as had been paid to the holy martyr himself, when he touched at the different cities. The friends of Ignatius speak of his remains as "an invaluable treasure;" and as such they were deposited near one of the gates in the suburbs of Antioch.

The relics of S. Ignatius were retranslated to Rome, and are dispersed among several of the churches of the city. The head, however, is in the possession of the Jesuits of Prague.

SS. PIONIUS, P. AND COMPANIONS, MM

(A.D. 251.)

[Roman and many ancient Martyrologies on this day. The Greeks on March 11th; the Martyrology attributed to S. Jerome, on March 12th. Authorities: – The genuine Acts of these martyrs, and the brief account in Eusebius, lib. iv. c. 15.]

In the persecution of Decius, S. Pionius, a priest of Smyrna, was apprehended; together with Sabina, Macedonia, Asclepiades, and Linus a priest, whilst they were celebrating the festival of S. Polycarp, on February 23. Pionius having fasted on the vigil, was forewarned of his coming passion in a vision. On the morning, which was the Sabbath, or Saturday, they took holy bread (the Eulogies) and water, and were then surprised and taken by Polemon, the chief priest of the idol temple in Smyrna, and his satellites. Polemon in vain urged them to conform to the imperial edicts, and sacrifice to the gods; but they set their faces as flint against his solicitations, and were led into the forum, where Pionius took the opportunity of haranguing the crowds who hurried up to be present at their trial.

The Smyrnian Church was then suffering the shame of having seen its bishop, Eudæmon, apostatize, and his example had been followed by many timorous Christians.

The interrogatory was conducted by Polemon, and is dryly recorded by the notary who wrote the acts: – The Idol priest said, "Pionius! sacrifice." But he answered, "I am a Christian." "Whom," said Polemon, "dost thou worship?" "The Almighty God," answered Pionius, "who made heaven and earth, and all things in heaven and earth, and us men; who giveth to all men liberally, as they need; whom we know through His Word, Christ." Polemon said, "Sacrifice then, only to the Emperor." Pionius said, "I cannot sacrifice to any man. I am a Christian."

Then – the notary writing all down – Polemon asked, "What is thy name?" He answered, "Pionius." Polemon said, "Thou art a Christian?" He answered, "Certainly I am." "To what Church dost thou belong?" asked Polemon. "I belong to the Catholic Church," answered Pionius. "There is none other with Christ."

Then he went to Sabina, and put to her the same questions, which she answered almost in the same words. Next he turned to Asclepiades, and asked, "What is thy name?" "Asclepiades." "Art thou a Christian?" "I am." Then said Polemon, "Whom dost thou worship?" Asclepiades answered, "I worship Jesus Christ." "What!" asked Polemon, "Is that another God?" "No," answered Asclepiades, "He is the same God of whom the others spake."

After this the martyrs were taken to prison, followed by a crowd jeering and insulting them. On the morrow they were led forth again to trial, and the idol priest endeavoured to force them to enter the temple, and by violence to compel them to sacrifice. Pionius tore from his head the sacrificial garlands that the priest had placed upon him. Polemon, unable to bend the holy martyrs to submission, delivered them over to Quintilian, the pro-consul, on his arrival at Smyrna, and he sentenced Pionius to be hung on a rack, and his body to be torn with hooks of iron, and afterwards to be nailed to a post, and burnt alive. Metrodorus, a Marcionite priest, underwent the same punishment with him.

S. EPHRAEM THE SYRIAN, D. C

(A.D. 378.)

[Roman and all Latin Martyrologies, except that of Bede, which gives July 9th. Commemorated by the Greeks on Jan. 28th. His death took place in summer or autumn. Authorities: – His own narration to his monks of his conversion, his confession and testament; also the oration upon him by S. Gregory Nyssen; an account of him in the Life of S. Basil, attributed to S. Amphilochius, Sozomen, etc.]

Saint Ephraem was the son of poor parents of Nisibis, who had confessed Christ before the persecutors, under Diocletian or his successors. In his narrative of his conversion, S. Ephraem laments some of the faults of his youth. "When I was a boy," says he, "I was rather wild. One day my parents sent me out of the town, and I found a cow that was in calf feeding in the road leading to the wood. This cow belonged to very poor people. I took up stones, and began pelting the cow, and driving it before me into the wood, and I drove the beast on till in the evening, it fell down dead, and during the night wild beasts ate it. On my way back I met the poor man who owned it, and he asked me, 'My son, have you been driving away my cow?' Then I not only denied, but heaped abuse and insult upon him." Some few days after he was sent out of the town by his parents again, and he wandered in the wood, idling with some shepherds, till night fell. Then, as it was too late to return, he remained the night with the shepherds. That night the fold was broken into, and some of the sheep were carried off. Then the shepherds, thinking the boy had been in league with the robbers, dragged him before the magistrate, and he was cast into prison, where he found two men in chains, charged, one with homicide, the other with adultery, though they protested their innocence. In a dream an angel appeared to Ephraem, and asked him why he was there. The boy began at once to declare himself guiltless. "Yes," said the angel, "guiltless thou art of the crime imputed to you, but hast thou forgotten the poor man's cow? Listen to the conversation of the men who are with thee, and thou wilt learn that none suffer without cause."

In the morning, the two men began to speak, and one said, "The other day, as I was going over a bridge, I saw two fellows quarrelling, and one flung the other over into the water; and I did not put forth my hand to save him, as I might have done, and so he was drowned."