Saint Pothin, évêque et Sainte
Blandine, vierge, et leurs compagnons, martyrs.
Le récit du martyre de Saint Pothin, évêque de Lyon et
de ses quarante-sept compagnons (dont vingt-deux femmes) nous est parvenu par
la Lettre des Eglises de Lyon et de Vienne aux Eglises d'Asie et de Phrygie,
lettre relevée par Eusèbe de Césarée dans son Histoire ecclésiastique. Les
martyrs de Lyon rendirent leur témoignage au Christ au cours de la persécution
déclenchée sous Antonius Verus en 177. Pothin, plus que nonagénaire, subit
d'abord l'interrogatoire du président du Tribunal, puis il fut l'objet de
toutes sortes de mauvais traitements, et enfin on le jeta en prison où, au bout
de deux jours, il mourut. Parmi ses compagnons, il faut noter surtout le
néophyte Maturus, le diacre de Vienne Sanctus, la servante Blandine et Attale.
Alors qu'ils avaient déjà été exposés à de nombreux supplices, on leur
adjoignit le médecin Alexandre, de nationalité phrygienne, et l'adolescent
Ponticus. Tous confessèrent jusqu'à la mort la foi au Christ, quant à Blandine,
« faible et petite », elle avait « revêtu le Christ » et
entra dans l'amphithéâtre « pleine de joie et d'allégresse, comme si elle
était invitée à un festin de noces. ».
SOURCE : http://www.paroisse-saint-aygulf.fr/index.php/prieres-et-liturgie/saints-par-mois/icalrepeat.detail/2015/06/02/211/-/saint-pothin-eveque-et-sainte-blandine-vierge-et-leurs-compagnons-martyrs Saints Blandine et Pothin
et leurs 46 compagnons, martyrs à Lyon (+ 177)
"La violence de la persécution a été telle, la
fureur des païens contre les saints et les souffrances endurées par les
bienheureux martyrs ont été si véhémentes que nous ne saurions les décrire
complètement." Ainsi commence la lettre que les Églises de Lyon et de
Vienne adressèrent aux Églises d'Asie Mineure au lendemain de la persécution
déclenchée par l'empereur Marc-Aurèle. Nombre de chrétiens de Lyon et de Vienne
sont mis en prison. Parmi eux, l'évêque de Lyon saint Pothin, le jeune Vettius
qui voulait prendre la défense de ses frères, le diacre de Vienne, Sanctus, le
nouveau baptisé Maturus, la petite esclave Blandine et le tout jeune Ponticus.
On les livre à la haine de la population, on les torture pour les forcer à
renier leur foi. Quelques-uns abjurent; la plupart confessent leur foi au
milieu des supplices. Beaucoup succombent dans la prison. Les survivants sont
jetés aux fauves. C'est alors que - coup de théâtre - ceux qui avaient abjuré
sont comme enfantés à nouveau à la foi par la mort de leurs frères. Ils
rejettent leur abjuration, confessent à nouveau leur foi et partagent le
martyre des premiers. Le martyre de Blandine frappa tous ceux qui le virent.
"Après les fouets, les bêtes, le gril, elle fut mise dans un filet et
livrée à un taureau. Plusieurs fois projetée en l'air par l'animal, elle
n'avait plus le sentiment de ce qui se passait tant elle était prise par son
espérance et son entretien avec le Christ... Les corps des martyrs furent
exposés aux injures de l'air pendant plusieurs jours. Ensuite on les brûla. Les
cendres furent balayées jusqu'au Rhône." La lettre qui relate ces
événements fut peut-être rédigée par saint
Irénée, successeur de saint Pothin.
Voir sur le site du musée du diocèse de Lyon:
Disciple de Polycarpe,
Pothin arrive de Smyrne en Asie Mineure vers 140. Il est le premier évêque de
Lyon. En 177 il fut amené au tribunal, roué de coups et jeté en prison, où il
mourut rapidement.
"Pothin, venu d'Orient à Lyon vers 122, fut le premier évêque de cette
ville. Plus que nonagénaire, il fut martyrisé en 177 avec un groupe de
chrétiens - nous connaissons 43 noms - dont les plus célèbres sont le diacre
Sanctus, le néophyte Maturus, Attale, une des plus fermes colonnes de l'Église
lyonnaise, l'esclave Blandine, et le jeune Pontique âgé de 15 ans. Une
précieuse lettre des Églises de Lyon et de Vienne aux chrétiens d'Asie nous
rapporte leurs supplices. Leurs corps furent enfin brûlés et les cendres jetées
dans le Rhône.
Leur témoignage est le fondement de la foi de notre Église." (diocèse de
Valence)
À Lyon, les saints martyrs Pothin, évêque, et Blandine, avec quarante-six
compagnons: les saints Zacharie, prêtre, Vettius Epagathus, Macaire, Alcibiade,
Silvius, Primus, Ulpius, Vital, Comminus, Octobre, Philomène, Geminus, Julie,
Albine, Grata, Émilie, Potamia, Pompée, Rodana, Biblis, Quarta, Materna,
Helpis, Sanctus diacre, Maturus néophyte, Attale de Pergame, Alexandre de
Phrygie, Pontique, Istus, Aristée, Corneille, Zozime, Tite, Jules, Zotique,
Apollonius, Géminien, une autre Julie, Ausone, une autre Émilie, Jamnique, un
autre Pompée, Domna, Juste, Trophime, Antonie, dont une lettre de l'Église de
Lyon aux Églises d'Asie et de Phrygie rapporte les combats courageux et
répétés, au temps de l'empereur Marc Aurèle, en 177. Parmi eux l'évêque saint
Pothin, âgé de quatre-vingt-dix ans, fut conduit en prison et rendit l'âme peu
après. D'autres moururent également en prison. D'autres furent placés au milieu
de l'amphithéâtre devant une multitude de milliers d'hommes rassemblés pour le
spectacle: ceux qui furent trouvés citoyens romains furent décapités; tous les
autres furent livrés aux bêtes. En dernier lieu, Blandine, soumise à des
combats répétés et des plus violents, enfin égorgée d'un coup d'épée, suivit
tous les autres, qu'elle avait exhortés à recevoir la palme.
Martyrologe romain
SOURCE : https://nominis.cef.fr/contenus/saint/1259/Saints-Blandine-et-Pothin.html
Vitrail de St-Pothin par Bégule (Eglise St-Pothin de
Lyon)
Saints Pothin, Sainte Blandine et leurs compagnons
Martyrs - (+ 177)
Saint Pothin fut le premier évêque de Lyon. Il venait de l’Asie, avait été formé à l’école de saint Polycarpe, évêque de Smyrne, et envoyé par lui dans les Gaules.
Pothin, après avoir gagné un grand nombre d’âmes à Jésus-Christ, fut arrêté sous le règne de Marc-Aurèle. Il était âgé de quatre-vingt-dix ans, faible et tout infirme ; son zèle et le désir du martyre soutenaient ses forces et son courage. Conduit au tribunal au milieu des injures de la populace païenne, il fut interrogé par le gouverneur, qui lui demanda quel était le Dieu des chrétiens : "Vous le connaîtrez si vous en êtes digne," répondit l’évêque. A ces mots, la multitude furieuse se précipite contre lui ; ceux qui étaient plus près le frappèrent à coups de pieds et à coups de poings, sans aucun respect pour son âge. Le vieillard conservait à peine un souffle de vie quand il fut jeté en prison, où il expira peu après.
Le récit du martyre des compagnons de saint Pothin est une des plus belles pages de l’histoire de l’Église des premiers siècles. Le diacre Sanctus supporta sans faiblir toutes les tortures, au point que son corps était devenu un amas informe d’os et de membres broyés et de chairs calcinées ; au bout de quelques jours, miraculeusement guéri, il se trouva fort pour de nouveaux supplices. Il ne voulait dire à ses bourreaux ni son nom, ni sa patrie, ni sa condition ; à toutes les interrogations il répondait : "Je suis chrétien !" Ce titre était tout pour lui ; livré enfin aux bêtes, il fut égorgé dans l’amphithéâtre.
Maturus eut à endurer les mêmes supplices que le saint diacre ; il subit les verges, la chaise de fer rougie au feu, et fut enfin dévoré par les bêtes féroces.
Le médecin Alexandre, qui, dans la foule des spectateurs, soutenait du geste le courage des martyrs, fut saisi et livré aux supplices.
Attale, pendant qu’on le grillait sur une chaise de fer, vengeait les chrétiens des odieuses imputations dont on les chargeait indignement : "Ce ne sont pas, disait-il, les chrétiens qui mangent les hommes, c’est vous ; quand à nous, nous évitons tout ce qui est mal." On lui demanda comment S’appelait Dieu : "Dieu, dit-il, n’a pas de nom comme nous autres mortels."
Il restait encore le jeune Ponticus, âgé de quinze ans, et l’esclave Blandine, qui avaient été témoins de la mort cruelle de leurs frères ; Ponticus alla le premier rejoindre les martyrs qui l’avaient devancé ; Blandine, rayonnante de joie, fut torturée avec une cruauté particulière, puis livrée à un taureau, qui la lança plusieurs fois dans les airs ; enfin elle eut la tête tranchée.
SOURCE :
http://viechretienne.catholique.org/saints/1656-saints-pothin-sainte-blandine-et-leurs
SAINT POTHIN et ses COMPAGNONS
Martyrs
(177)
Saint Pothin fut le premier évêque de Lyon. Il venait de l'Asie, avait été formé à l'école de saint Polycarpe, évêque de Smyrne, et envoyé par lui dans les Gaules.
Pothin, après avoir gagné un grand nombre d'âmes à Jésus-Christ, fut arrêté sous le règne de Marc-Aurèle. Il était âgé de quatre-vingt-dix ans, faible et tout infirme; son zèle et le désir du martyre soutenaient ses forces et son courage. Conduit au tribunal au milieu des injures de la populace païenne, il fut interrogé par le gouverneur, qui lui demanda quel était le Dieu des chrétiens: "Vous le connaîtrez si vous en êtes digne," répondit l'évêque. A ces mots, la multitude furieuse se précipite contre lui; ceux qui étaient plus près le frappèrent à coups de pieds et à coups de poings, sans aucun respect pour son âge. Le vieillard conservait à peine un souffle de vie quand il fut jeté en prison, où il expira peu après.
Le récit du martyre des compagnons de saint Pothin est une des plus belles pages de l'histoire de l'Église des premiers siècles. Le diacre Sanctus supporta sans faiblir toutes les tortures, au point que son corps était devenu un amas informe d'os et de membres broyés et de chairs calcinées; au bout de quelques jours, miraculeusement guéri, il se trouva fort pour de nouveaux supplices. Il ne voulait dire à ses bourreaux ni son nom, ni sa patrie, ni sa condition; à toutes les interrogations il répondait: "Je suis chrétien!" Ce titre était tout pour lui; livré enfin aux bêtes, il fut égorgé dans l'amphithéâtre.
Maturus eut à endurer les mêmes supplices que le saint diacre; il subit les verges, la chaise de fer rougie au feu, et fut enfin dévoré par les bêtes féroces.
Le médecin Alexandre, qui, dans la foule des spectateurs, soutenait du geste le courage des martyrs, fut saisi et livré aux supplices.
Attale, pendant qu'on le grillait sur une chaise de fer, vengeait les chrétiens des odieuses imputations dont on les chargeait indignement: "Ce ne sont pas, disait-il, les chrétiens qui mangent les hommes, c'est vous; quand à nous, nous évitons tout ce qui est mal." On lui demanda comment S'appelait Dieu: "Dieu, dit-il, n'a pas de nom comme nous autres mortels."
Il restait encore le jeune Ponticus, âgé de quinze ans, et l'esclave Blandine, qui avaient été témoins de la mort cruelle de leurs frères; Ponticus alla le premier rejoindre les martyrs qui l'avaient devancé; Blandine, rayonnante de joie, fut torturée avec une cruauté particulière, puis livrée à un taureau, qui la lança plusieurs fois dans les airs; enfin elle eut la tête tranchée.
Biblis, la sainte apostate et martyre de la foi
Sainte Blandine (IIe siècle) a été condamnée à mort
sous le règne de l'empereur Marc Aurèle. Mais cette mise à mort ne s'est pas
déroulée comme prévu, le grill ne l'a pas brûlée, le lion n'a l'a pas mangée.
Et c'est entre les cornes d'un taureau qu'elle a trouvé la mort.
Anne Bernet - Publié le 01/06/21
Au nombre des martyrs de Lyon, fêtés avec Blandine le
2 juin, se trouve aussi la fragile Biblis qui céda sous le fouet, mais se
reprit sous la torture, soutenue par la prière de ses compagnons.
Pâques approchait, la cent soixante-dix septième
depuis la mort et la résurrection du Seigneur. La communauté chrétienne de
Lyon, que l’on appelle alors Lugdunum, compte la passer dans la joie et
l’allégresse mais, cette année-là, il n’en sera pas ainsi. Nœud essentiel au
commerce entre le nord de l’Empire romain et le bassin méditerranéen, Lugdunum
compte une importante communauté de marchands orientaux. Ce sont eux qui,
quelques décennies plus tôt, ont introduit le christianisme dans la ville.
Depuis, il se sont largement développé et les conversions ont été nombreuses
parmi les Gaulois.
Les accusations les plus folles
Longtemps, ces gens n’ont dérangé personne mais, en ce
printemps, pour eux, l’horizon s’obscurcit. Désastres militaires, menaces
d’invasion, pestes, famines, crise économique, crise démographique : l’empire
que Marc Aurèle, malade et désabusé, tente de maintenir, craque
de toutes parts et, puisqu’il faut bien un responsable à ces malheurs, les
chrétiens fournissent aux autorités un bouc émissaire idéal. Depuis une
quinzaine d’années, ceux de Rome sont pourchassés, dénoncés, traduits devant
les tribunaux et, s’ils refusent d’abjurer, envoyés à la mort.
« L’empereur philosophe », qui reproche aux fidèles du Christ ce
qu’il nomme « une pure obstination » destinée à le contrarier trouve
cela très bien ; pourtant sa réputation de bonté et de sensibilité n’est pas
usurpée. Reste que les chrétiens n’en bénéficient pas… Tant s’en faut !
Lire aussi :La cathédrale de Lyon, berceau du christianisme en Gaule
La situation ne s’améliorant pas, la persécution,
d’abord sporadique et localisée, tend à s’étendre. Pour la première fois, la
Gaule est concernée. Encore faut-il un prétexte à s’en prendre à la communauté
lyonnaise. Les prêtres de la déesse orientale Cybèle le fournirent. Ils se
plaignirent aux autorités que la fête de Pâques, qui tombe cette année-là en
même temps que celle de la « Grande Mère », perturbe leurs
célébrations. Sur ce, l’honorable corporation des bouchers charcutiers lyonnais
s’avise qu’elle aussi a des raisons de se plaindre des chrétiens : ils ne se
fournissent pas en viande chez eux. Non qu’ils soient végétariens mais parce
que les boucheries s’approvisionnant auprès des temples, les chrétiens refusent
de manger des bêtes sacrifiées aux idoles, donc aux démons… Les dénonciations
commencent à pleuvoir, et les accusations les plus folles : les chrétiens
mangent en réalité de la chair humaine, celle de petits enfants tués lors de
banquets sacrilèges, lesquels se terminent en accouplements incestueux entre
« frères et sœurs ». Cela suffit à provoquer des violences
« spontanées ». Des chrétiens, ou supposés tels, sont pris à partie
quand ils se rendent au forum, faire leurs courses, se promener. Les coups
succèdent vite aux insultes, puis les lynchages. On signale les demeures
chrétiennes, on les pille, on en assomme les habitants.
Violation du droit
Pour mettre un terme à ces émeutes, le légat juge bon
d’arrêter les fauteurs de trouble, c’est-à-dire, non les émeutiers mais leurs
victimes. Fin avril, une quarantaine de fidèles, hommes et femmes, jeunes et
vieux, de naissance libre ou esclaves, Gaulois ou Orientaux, citoyens romains
ou pérégrins, clercs et laïcs se retrouvent dans les prisons de la ville. Parmi
eux, l’évêque Potheinos, saint Pothin, vieillard de 90 ans, en sa jeunesse
disciple de l’apôtre Jean à Éphèse. Sommés de dire s’ils croient au Crucifié,
tous ces gens confessent leur foi, y compris les deux esclaves du groupe, une
frêle jeune fille prénommée Blandine et un adolescent de quinze ans, Ponticus.
Normalement, ces aveux dispensent d’être soumis à la torture, procédure
destinée à faire avouer les crimes prétendus. Ce n’est pas le cas. Sans aucun
motif juridique, tous ces gens sont confiés aux bourreaux. Un jeune aristocrate
gallo-romain, avocat de profession, et chrétien, Vettius Epagathus, ayant osé
dénoncer cette scandaleuse violation du droit et prendre la défense de ses
coreligionnaires, est immédiatement arrêté et décapité sur les marches du
tribunal, sans autre forme du procès…
Elle dit tout et n’importe quoi
Cette invraisemblable procédure d’exception fait
comprendre à ces pauvres gens le sérieux de leur affaire et qu’ils risquent de
mourir dans l’arène et, quand, un à un, on les soumet à la question, c’en est
trop pour certains. Si la majorité, à l’instar d’un jeune diacre originaire de
Vienne, de l’autre côté du Rhône, Sanctus, demeurent fermes, une dizaine craque
et renie le Christ.
Parmi eux l’épouse d’un commerçant oriental, Biblis,
ou Bibliade. Soumise à la flagellation avec le fouet réglementaire, aux
lanières hérissées de billes de plomb, de crocs ou d’osselets, de manière à
déchirer impitoyablement les chairs, Biblis flanche et hurle qu’elle n’est pas
chrétienne. Terrifiée, elle se met à parler d’abondance, prête à tout pour
qu’on arrête de la frapper et qu’on la laisse rentrer chez elle. Elle dit tout
et n’importe quoi. On lui demande si les chrétiens se livrent à des orgies,
dévorent des nouveau-nés. En sanglotant, elle dit oui, chance inespérée pour
des magistrats qui n’obtiennent jamais pareils aveux de prévenus chrétiens.
Sans le comprendre, Biblis vient de perdre le profit de son apostasie. L’on a
maintenant trop besoin d’elle afin de confondre ses « complices »
pour la relâcher. Elle est reconduite en prison avec les autres. Choc terrible
: victime d’un marchand de dupes où ses compagnons reconnaissent la griffe du
diable, elle a perdu pour rien la vie éternelle. Elle le comprend. Aux douleurs
du fouet endurées s’ajoute l’angoisse de la damnation.
La mort de Pothin
Ces prisons de Lugdunum sont un endroit horrible. Dans
ces geôles souterraines, profondes, l’on étouffe littéralement, par manque
d’air. Le jour n’y entre jamais, l’odeur est insoutenable, les prévenus ont les
chevilles prises dans les ceps, lourdes pièces de bois qui empêchent tout
mouvement et interdisent de s’allonger ; enfin, et, pour les confesseurs, ce
dernier détail est le pire, hommes et femmes sont enfermés ensemble, attentant
à leur pudeur. On compte aussi là-dessus pour les amener à abjurer. Les prisonniers
restent là, enchaînés. Les bourreaux, que leur résistance exaspère, font subir
à Sanctus le supplice du fer rouge, lui infligeant d’horribles brûlures. Il les
offre pour le salut des dix apostats et d’abord de Biblis, que le groupe plaint
particulièrement. Abasourdie, muette, la malheureuse reste prostrée dans son
coin.
Lire aussi :Sainte Blandine et saint Pothin, martyrs de Lyon : une histoire
encore d’actualité
Cette captivité dura plus de deux mois. Dix-huit
prisonniers n’y survivent pas et meurent dans les cachots. L’évêque Pothin,
nonagénaire, est le premier à périr. On est le 2 juin et cette date reste celle
de la fête des martyrs, alors même que les derniers du groupe, et la plus
célèbre d’entre eux, Blandine, survivent jusqu’au 1er août. Les places
libérées par les morts ne restent pas longtemps inoccupées. Les rafles continuent
à Lugdunum et Vienne, amenant de nouveaux captifs. On les torture à leur tour,
pour leur faire avouer les crimes improbables qu’a dénoncés Biblis mais eux ne
reconnaissent rien de tout cela.
Sous les yeux médusés des bourreaux
En désespoir de cause, le légat, qui s’est cru tout
proche d’un exploit inédit : faire avouer leurs abominations aux chrétiens,
décide d’imposer une seconde séance de tortures aux prévenus. L’on commence par
Sanctus. Ses brûlures infectées sont si graves, il souffre tant que l’on peut
espérer le voir s’effondrer. Il n’en est rien. Entre deux gémissements, il se
borne à répéter : « Je suis chrétien. » On n’en tire pas davantage,
pas même son nom et son lieu de naissance. Alors, advint un événement
incroyable. À l’odeur pestilentielle qui monte des plaies du martyr succède un
parfum merveilleux et l’impossible se produit. Chaque coup infligé au
supplicié, au lieu d’ajouter à ses tourments, lui devient un remède et, sous
les yeux médusés des bourreaux, des juges et du public, ses blessures
cicatrisent miraculeusement ; Sanctus sort de la séance de torture
intégralement guéri…
Comme il faut d’urgence faire oublier l’incident,
ordre est donné d’amener Biblis, le maillon le plus faible du groupe. Le légat
ne doute pas qu’elle réitère ses premiers aveux sitôt aura-t-elle vu le fouet.
Il se trompe. Comme l’écrit l’auteur de la Lettre des Églises de Lyon et
de Vienne à leurs frères d’Asie et de Phrygie, auteur que la Tradition
identifie au successeur de Pothin, saint Irénée :
Biblis était de ceux qui avaient renié. Le diable
paraissait l’avoir déjà engloutie. Mais il chercha à la perdre encore davantage
en l’amenant à blasphémer. Il la conduisit à la torture afin de la forcer à
dire des impiétés à notre sujet. Il est vrai qu’elle s’était montrée faible et
sans courage mais sous la torture, elle sortit de son enivrement. La douleur
passagère la fit souvenir des douleurs éternelles de la Géhenne. Aussi
répliqua-t-elle aux calomniateurs en disant : “Mais comment ces gens-là
pourraient-ils manger des petits enfants alors qu’ils n’ont même pas le droit
de manger le sang des animaux dénués de raison ?” À compter de cet instant,
elle s’affirma de nouveau chrétienne et tint ferme. Aussi fut-elle mise au rang
des martyrs.
Ils ne veulent pas se désolidariser
À bout de nerfs, incapable de faire plier les
chrétiens, car tous les apostats, un à un, se reprenant, confessent de nouveau
le Christ, le légat se décide à les livrer à la mort. Esclaves, Blandine et
Ponticus sont condamnés aux bêtes. Par esprit de vengeance, parce qu’ils lui
ont tenu tête, le magistrat leur adjoint le diacre Sanctus, l’encombrant
miraculé, et un riche marchand oriental, Attale. Pour les autres, un
dilemme se pose : on ne peut livrer aux fauves des citoyens romains ou leurs épouses,
qui ont le droit d’être décapités, sans souffrances inutiles. Or, contre tout
bon sens, aucun des condamnés n’accepte de revendiquer cette précieuse
citoyenneté, qui leur accorde une fin moins pénible. Ils ne veulent pas se
désolidariser de leurs frères et sœurs esclaves ou pérégrins. Faute de les
fléchir, le légat, brusquement devenu légaliste, préfère s’éviter des plaintes
à Rome et condamne tous les autres chrétiens de Vienne et de Lyon au glaive.
Ainsi périt sainte Biblis, sauvée par les mérites de
ses amis et de la communion des saints. Ce devait être le 23 ou le 24 juin, aux
célébrations du solstice d’été.
Lire aussi :Pourquoi est-il bon de parler des saints martyrs aux
enfants ?
SOURCE : https://fr.aleteia.org/2021/06/01/biblis-la-sainte-apostate-et-martyre-de-la-foi/?utm_campaign=Web_Notifications&utm_medium=notifications&utm_source=onesignal
Photinus (Pothinus) and
Companions MM (RM)
Died 177. Photinus, Sanctus (Sanctius), Vetius, Epagathus, Maturus, Ponticus,
Biblides, Attalus, Alexander, Blandina (see separate entry), and companions,
were martyrs in Lyons, France, which was the center of trade and government for
Roman Gaul. The authentic acta of these martyrs was preserved in a letter from
the churches in Vienne and Lyons to those of Asia. The author is believed to
have been Saint Ireneaus.
At first they were
set upon by an angry pagan mob, whose harsh handling of the 90-year-old Bishop
Pothinus left him with wounds that caused his death in prison. Pothinus was
raised in Greece and instructed in the faith by the successors to the Apostles.
He was sent to Gaul to evangelize Lyons and become its first bishop. On his
arrival he was warmly welcomed by the Lyonnaise who were of Greek heritage and
built a church and underground crypt on the site of the present-day
Saint-Nizier Church. For the next 20 years he preached the Gospel to an
ever-growing flock.
The persecutions
began under Marcus Aurelius with social ostracism. Christians were prevented
from purchasing goods in the market, visiting the public baths, or using other
public services. The incident in which Photinus was mortally wounded was just
one of many in which gangs of bullies insulted and assaulted the Christians as
they moved about town.
Once the mob was
finished with Photinus and 57 of his followers, they were arrested and taken
into the forum where, after a summary questioning, they were ordered to prison.
A young Christian named Epagathus openly protested the injustice of the
procedure. He asked to be allowed to defend the others from the absurd and
slanderous charges of cannibalism and incest brought against them, but he was
silenced and arrested. Ten of the Christians apostatized, but the rest remained
steadfast.
Two men, Maturus
and Sanctus, were roasted to death on an iron chair. Attalus suffered a similar
fate. Alexander, a physician who had encouraged the martyrs, was arrested and
summarily condemned to be thrown to the wild beasts. All 48 martyrs suffered
tortures of equal viciousness. On the last day only the slave girl named
Blandina, whose mistress had already been killed, and the young boy Ponticus
remained. The boy was tortured first as Blandina urged him to remain steadfast.
Then Blandina was tortured and finally enmeshed in a net and tossed by a wild
bull until she perished, kept repeating the simple words, "I am a
Christian." So great was her faith and firmness in her hope of salvation
that she seemed to feel no pain. After she was beheaded by the sword, "the
pagans themselves saying that they had never seen a woman show such
courage." Not one of the martyrs wavered in the faith.
The bodies of the
martyrs were left in the arena for a week and then thrown into the Rhône
(Benedictines, Bentley, Encyclopedia).
%2C_arrival_of_saint_Pothin%2C_Notre-Dame_de_Fourvi%C3%A8re.jpg)
Arrivée de saint Pothin à Lyon, mosaïque de Charles
Lameire, basilique N.-D. de Fourvière.
Saint Pothin, vêtu d'une tunique blanche, débarque à
Lyon. A gauche, appuyé sur la balustrade d'or, saint Polycarpe le désigne de la
main. A sa gauche, saint Jean descend du ciel, porté par les serres de son
aigle. A droite les principaux évêques successeurs de saint Pothin : saint
Irénée (177), saint Eucher (vers 435), saint Patient (468), saint Sacerdos
(542), saint Nizier (550), Leidrade (768), saint Jubin (1077) et , pour les
temps modernes, Mgr de Marquemont (1612), Mgr de Neuville (1654), le cardinal
Fresch (1802), le cardinal de Bonald (1840), Mgr Ginoulhiac (1870), lea
cardinaux Caverot (1876) et Foulon (1886). Enfin, au premier plan et hors de la
balustrade, le cardinal Coullié présente la basilique de Fourvière qu'il a
consacré le 16 juin 1896. Sur la gauche des marches blanches descendues par le
saint on peut lire LUGD(unum) CIVITAS, ville de Lyon.
Saint Photinus of Lyons
Also known as
Pothin
Pothinus
Memorial
2 June
Profile
Bishop of Lyons, France.
At age 90 he was one of a group of 48 Christians from
the areas of Vienne and Lyon in France,
who were attacked by a pagan mob, arrested and
tried for their faith,
and murdered in
the persecutions of Marcus
Aurelius. A letter describing their fate, possibly written by Saint Irenaeus
of Lyons, was sent to the churches in the Middle East.
Died
of general abuse and neglect while in prison in 177 in
Lugdunum, Gaul (modern France)
Canonized
Pre-Congregation
Additional Information
Book
of Saints, by the Monks of
Ramsgate
Lives
of the Saints, by Father Alban
Butler
Saints
of the Day, by Katherine Rabenstein
Short
Lives of the Saints, by Eleanor Cecilia Donnelly
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Martirologio Romano, 2001 edición
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Martirologio Romano, 2005 edition
MLA Citation
“Saint Photinus of Lyons“. CatholicSaints.Info.
17 April 2021. Web. 2 June 2021.
<https://catholicsaints.info/saint-photinus-of-lyons/>
SOURCE : https://catholicsaints.info/short-lives-of-the-saints-saint-pothinus-martyr/
Short
Lives of the Saints – Saint Pothinus, Martyr
Entry
One of the first churches in Gaul was founded at Lyons
in the first century by Saint Pothinus. The body of Christians there began to
grow so numerous and fervent that the pagans took alarm, and their jealous
priests excited a tumult among the people. Saint Pothinus was then more than
ninety years of age, and was almost paralyzed in his limbs through age; but in
order to answer the summons of the judges, he suddenly nerved himself to walk
to the tribunal. On his way thither, being questioned mockingly by the
multitude who surrounded him, the brave old martyr made such firm and heroic
manifestation of his faith, that the rabble fell on him and so furiously
maltreated him. that he expired in prison two days later. This was in the year
177.
For Thee they slight the threats of foes,
Their furious rage, and deadly blows;
The tearing hook they scorn no less,
Which cannot reach the soul’s recess.
– Sanctorum Meritis
Favorite Practice – To make efforts to master
physical infirmity when the glory of God demands it.
MLA Citation
Eleanor Cecilia Donnelly. “Saint Pothinus,
Martyr”. Short
Lives of the Saints, 1910. CatholicSaints.Info.
17 April 2021. Web. 2 June 2021.
<https://catholicsaints.info/short-lives-of-the-saints-saint-pothinus-martyr/>
SOURCE : https://catholicsaints.info/short-lives-of-the-saints-saint-pothinus-martyr/
Pictorial
Lives of the Saints – Saints Pothinus, Bishop, Sanctus, Attalus, Blandina, and
the Other Martyrs of Lyons
Article
After the miraculous victory obtained by the prayers
of the Christians under Marcus Aurelius, in 174, the Church enjoyed a kind of
peace, though it was often disturbed in particular places by popular
commotions, or by the superstitious fury of certain governors. This appears
from the violent persecution which was raised three years after the aforesaid
victory, at Vienne and Lyons, in 177; whilst Saint Pothinus was bishop of
Lyons, and Saint Irenseus, who had been sent thither by Saint Polycarp out of
Asia, was a priest of that city. Many of the principal Christians were brought
before the Roman governor. Among them was a slave, Blandina: and her mistress,
also a Christian, feared that Blandina lacked strength to brave the torture.
She was tormented a whole day through, but she bore it all with joy till the
executioners gave up, confessing themselves outdone. Red-hot plates were held
to the sides of Sanctus, a deacon of Vienne, till his body became one great
sore, and he looked no longer like a man; but in the midst of his tortures he
was ” bedewed and strengthened by the stream of heavenly water which flows from
the side of Christ.” Meantime, many confessors were kept in prison, and with
them were some who had been terrified into apostasy. Even the heathens marked
the joy of martyrdom in the Christians who were decked for their eternal
espousals, and the misery of the apostates. But the faithful confessors brought
back those who had fallen, and the Church, ” that Virgin Mother,” rejoiced when
she saw her children live again in Christ. Some died in prison, the rest were
martyred one by one, Saint Blandina last of all, after seeing her younger
brother put to a cruel death, and encouraging him to victory.
Reflection – In early times, the Christians were
called the children of joy. Let us seek the joy of the Holy Spirit to sweeten
suffering, to temper earthly delight, till we enter into the joy of Our Lord.
MLA Citation
John Dawson Gilmary Shea. “Saints Pothinus, Bishop,
Sanctus, Attalus, Blandina, and the Other Martyrs of Lyons”. Pictorial Lives of the Saints, 1889. CatholicSaints.Info.
22 May 2014. Web. 2 June 2021.
<https://catholicsaints.info/pictorial-lives-of-the-saints-saints-pothinus-bishop-sanctus-attalus-blandina-and-the-other-martyrs-of-lyons/>
SOURCE : https://catholicsaints.info/pictorial-lives-of-the-saints-saints-pothinus-bishop-sanctus-attalus-blandina-and-the-other-martyrs-of-lyons/
St. Pothinus, Bishop, Sanctus, Attalus, Blandina,
&c., Martyrs of Lyons
From the Letter of the Churches of Vienne and Lyons to
their brethren in Asia and Phrygia, extant though imperfect, in Eusebius’s
Hist. b. 5, ch. 1, 2, 3, one of the most precious and most moving monuments of
the primitive ages, as Jos. Scaliger observes, in his notes on the Chronicle of
Eusebius.
A.D. 177.
AFTER the miraculous victory
obtained by the prayers of the Christians under Marcus Aurelius, in 174, the
church enjoyed a kind of peace, though it was often disturbed in particular
places by popular commotions, or by the superstitious fury of certain
governors. This appears from the violent persecution which was raised three
years after the aforesaid victory, at Vienne and Lyons in Gaul, in 177; whilst
St. Pothinus was bishop of Lyons, and St. Irenæus, who had been sent thither by
St. Polycarp out of Asia, 1 was a priest of that city. Many of
the principal persons of this church were Greeks, and came from Asia; being,
doubtless, led by a zealous desire to propagate the kingdom of Christ, and
invited by the great intercourse of traffic between the ports of Asia and
Marseilles. The progress which the gospel had made, and the eminent sanctity of
those who professed it in that country, enraged the devil, and stirred up the
malice of the idolaters, who in a transport of sudden fury, resolved to
extirpate their very name; not knowing that the church of Christ, planted by
his cross, grew more fruitful by the sufferings of its children, as a vine
flourishes by being pruned. The conflicts of the glorious martyrs, who on this
occasion had the honour to seal their faith with their blood, were recorded by
those who were eye-witnesses, and the companions of their sufferings, in a
letter written by them on purpose to their old friends and brethren, the
Christians of Asia and Phrygia. The piety, eloquence, and animated style of
this epistle, seems to leave no doubt but that St. Irenæus was the principal
author. 2 According to the remark of a modern
historian, 3 the combats of the martyrs are here
painted in so lively colours, that their spirit appears as it were living in
the dead letter, and their blood spilt for Jesus Christ seems to shine
throughout the relation.
It is impossible, say the authors of
this letter, for us to give an exact account, nor will it be easy to conceive
the extent of our present calamities, the rage of the Pagans against the
saints, and the sufferings of the holy martyrs among us. For the adversary
directs his whole force against us, and lets us see already what we are to
expect when he is let loose, and allowed to attack the church in the end of the
world. He makes his assaults boldly, and stirs up his agents against the
servants of God. Their animosity runs so high that we are not only driven from
private houses, from the baths and public places, but even forbidden to show
ourselves at all. But the grace of God, which is an overmatch for all the
powers of hell, hath rescued the weak from the danger, and from the temptation
of the fiery trial, 4 and exposed such only to the combat
as are able by an invincible patience to stand their ground, like so many
unshaken pillars of the faith, and dare even invite sufferings, and defy all
the malice and strength of the enemy. These champions have fought the powers of
darkness with success, borne all manner of infamy, and the most inhuman
torments, looked on all their sufferings as nothing, but rushed through them
with an intrepidity that spoke them thoroughly persuaded that all the miseries
of this life are not fit to be allowed any consideration, when weighed against
the glory of the world to come. At first the people attacked them in a
tumultuous manner, struck them, dragged them about the streets, threw stones at
them, plundered, confined them, fell on them with all the exorbitancies of an
incensed mob, when allowed to take their own revenge of their enemies; all
which the Christians bore with an inexpressible patience. After this first
discharge of their rage they proceeded more regularly. The tribune and the
magistrates of the town ordered them to appear in the public place, where they
were examined before the populace, made a glorious confession of their faith,
and then were sent to prison, where they were to await the arrival of the
governor. When that judge came to town, they were carried before him, and used
with so much cruelty, that Vettius Epagathus, 5 one of our number, fired with a
holy resentment at our treatment, desired to be heard on that subject. He was
full of the love of God and his neighbour; a man so exactly virtuous, that
though young, the character of old Zacharias might justly be applied to him;
for he walked in all the commandments blameless. His heart was inflamed with an
ardent zeal for the glory of God; and he was active and indefatigable whenever
his neighbour wanted his assistance. This excellent person undertook the
defence of the injured brethren; and promised to make it appear, that the
Christians were guilty of no impious practices. But the whole crowd, who were too
well acquainted with his merit, opposed the motion in a noisy and tumultuous
manner; and the governor, determined not to grant him that reasonable request,
which impeached him and his associates for injustice, interrupted him, by
asking whether he was a Christian? Upon his declaring his faith boldly, he was
ranked among the martyrs, with the additional title of The Advocate of the
Christians; which, indeed, was justly his due. And now it was easy to
distinguish between such as came thither well provided for the trial, and
resolved to suffer all extremities, and such as were not prepared for the
battle. The former finished their glorious course with the utmost alacrity;
while the latter started back at the near view of what was prepared for them
upon persevering in the faith, and quitted the field; which was the case of ten
persons. Their cowardice and apostacy not only proved an inexpressible
affliction to us, but also cooled the zeal of several, who were not yet
apprehended, and had employed their liberty in a constant attendance on the
martyrs, in spite of all the dangers to which their charity might expose them.
We were all now in the utmost consternation, which did not arise from the fear
of torments, but the apprehension of losing more of our number in the way. But
our late loss was abundantly repaired by fresh supplies of generous martyrs,
who were seized every day, till our two churches were deprived of all their
eminent men, whom we had been used to look on as the main support of religion
among us.
As the governor’s orders for letting
none of us escape were very strict, several Pagans in the service of Christians
were taken with their masters. These slaves, fearing they should be put to the
same torments which they saw the saints endure, at the instigation of the devil
and the soldiers, accused us of feeding on human flesh, like Thyestes, engaging
in incestuous marriages, like Œdipus, and several other impious extravagances,
which the principles of our religion forbid us to mention, or even think of, and
which we can hardly persuade ourselves were ever committed by men. These
calumnies being divulged, the people were so outrageously incensed against us,
that they who till then had retained some sparks of friendship for us, were
transported against us with hatred, and foamed with rage. It is impossible to
express the severity of what the ministers of Satan inflicted on the holy
martyrs on this occasion, to force some blasphemous expression from their
mouths. The fury of the governor and soldiers, and the people, fell most
heavily upon Sanctus, a native of Vienne, and a deacon: also on Maturus, who,
though but lately baptized, was yet bold and strong enough for the combat; on
Attalus, a native of Pergamus, but who had ever been the pillar and support of our
church: and on Blandina, a slave, in whom Christ has shown us that those whom
men look on with contempt, and whose condition places them below the regard of
the world, are often raised to the highest honours by Almighty God for their
ardent love of him, manifested more by works than words or empty show. She was
of so weak a constitution, that we were all alarmed for her, and her mistress,
one of the martyrs, was full of apprehensions that she would not have the
courage and resolution to make a free and open confession of her faith. But
Blandina was so powerfully assisted and strengthened, that she bore all the
torments her executioners, who relieved each other, could ply her with from
break of day till night; they owned themselves conquered, protested they had no
more torments in reserve, and wondered how she could live after what she had
endured from their hands; declaring that they were of opinion that any one of
the torments inflicted on her would have been sufficient to despatch her,
according to the common course of nature, instead of the many violent ones she
had undergone. But that blessed person, like a valiant combatant, received
fresh strength and vigour from the confession of her faith. The frequent
repetition of these words: “I am a Christian; no wickedness is transacted among
us:” took off the edge of her pains, and made her appear insensible to all she
suffered.
The deacon Sanctus, too, endured
most exquisite torments, with more than human patience. The heathens, indeed,
hoped these severities would at last force some unbecoming expressions from
him; but he bore up against their attacks, with such resolution and strength of
mind, that he would not so much as tell them his name, his country, or station
in the world; and to every question they put to him, he answered in Latin: “I
am a Christian:” nor could they get any other answer from him. The governor,
and the persons employed in tormenting the martyr, were highly incensed at
this; and, having already tried all other arts of cruelty, they applied hot
plates of brass to the tenderest parts of his body: but, supported by the
powerful grace of God, he still persisted in the profession of his faith. His
body was so covered with wounds and bruises, that the very figure of it was
lost. Christ, who suffered in him, made him a glorious instrument for
conquering the adversary, and a standing proof to others, that there is no
grounds for fear, where the love of the Father dwells; nor is there anything
that deserves the name of pain, where the glory of Christ is concerned. Some
days after, the martyr was brought on the stage again; for the pagans imagined,
that his whole body being so sore and inflamed that he could not bear to be
touched, it would now be an easy matter to overcome him by a repetition of the
same cruelties; or, at least, that he must expire under their hands, and thus
strike a horror into the other Christians. But they succeeded in neither of
these views; for, to the amazement of all, his body under the latter torments
recovered its former strength and shape, and the exact use of all his limbs was
restored: so that by this miracle of the grace of Jesus Christ, what was
designed as an additional pain, proved an absolute and effectual cure. The
devil thought himself secure of Biblis, one of the unhappy persons who had
renounced the faith; and desirous to enhance her guilt and punishment by a
false impeachment, caused her to be arraigned, believing it would be no hard
matter to bring one so weak and timorous to accuse us of impieties. But the
force of the torments had a very different effect upon her; they awakened her,
as it were, out of a profound sleep; and those transitory pains turned her
thoughts upon the everlasting torments of hell. So that, contrary to what was
expected of her, she broke out into the following expostulation: “How can it be
imagined that they should feed upon children, whose religion forbids them even
to taste the blood of beasts?” 6 From that moment she publicly
confessed herself a Christian, and was ranked amongst the martyrs. The most
violent torments being thus rendered ineffectual by the patience of the
martyrs, and the power of Jesus Christ, the devil had recourse to other
devices. They were thrown into a dark and loathsome dungeon, had their feet
cramped in wooden stocks, and extended to the fifth, or last hole; and all those
severities exercised upon them, which are commonly practised by the enraged
ministers of darkness upon their prisoners; so great, that numbers of them died
of the hardships they endured there. Others, after having been so inhumanly
tortured, that one would have thought all the care imaginable could not have
recovered them, lay there destitute of all human succour; but so strongly
supported from above, both in mind and body, that they comforted and encouraged
the rest: whilst others but lately apprehended, and who had as yet undergone no
torments, soon died, unable to bear the loathsomeness of the prison.
Among the persons who suffered for
their faith on this occasion was the blessed Pothinus, bishop of Lyons. He was
then above ninety years old; and so weak and infirm, that he could hardly
breathe. But his ardent desire of laying down his life for Jesus Christ, gave
him fresh strength and vigour. He was dragged before the tribunal; for, though
his body was worn out with age and infirmity, his life was preserved till that
time, that Jesus Christ might triumph in him. He was brought thither by the
soldiers and magistrates of the city, the whole multitude hallooing after, and
reviling him with as much eagerness and rage as if he had been Christ himself.
Being asked by the governor, who was the God of the Christians? Pothinus told
him, to prevent his blaspheming, he should know, when he was worthy of that
satisfaction. Upon which he was dragged about unmercifully, and inhumanly
abused. Those who were near him, kicked and struck him without any regard to
his venerable age; and those who were at some distance, pelted him with what
first came to hand; imagining the least tenderness or regard for him would have
been an enormous crime, when the honour of their gods was so nearly concerned,
which they endeavoured to assert by insulting the martyr. He was scarcely alive
when he was carried off, and thrown into prison, where he expired after two
days’ confinement.
Those who had denied their faith
when first taken, were imprisoned too, and shared the same sufferings with the
martyrs, for their apostacy at that time did them no service. But then there
was this difference between their condition, that those who had generously
owned their religion, were confined only as Christians, and no other crime
alleged against them; but the perfidious wretches were imprisoned like
murderers and criminals, and thus suffered much more than the martyrs, who were
comforted with the joyful prospect of laying down their lives in that glorious
cause, and supported by the divine promises, the love of Jesus Christ, and the
spirit of their heavenly Father; while the apostates were tortured with the
remorse of conscience. They were distinguished from the others by their very
looks: when the martyrs appeared, it was easy to discover a lovely mixture of
cheerfulness and majesty in their faces: their very chains appeared graceful,
and seemed more like the ornaments of a bride than the marks of malefactors:
and their bodies sent forth such an agreeable and pleasant savour, as gave
occasion to think that they used perfumes. But those who had basely deserted
the cause of Christ, appeared melancholy, dejected, and completely
disagreeable. The very pagans reproached them with faint-heartedness and
effeminacy, for renouncing their principle, (the honourable, glorious, and
salutary name of Christian,) their former profession whereof had ranked them
with murderers, an imputation they, by their apostacy, had justly incurred.
This sight had a happy influence on several, strengthened them in their
profession, and defeated all the attempts the devil could make on their
constancy and courage. After this, great variety of torments was allotted to
the martyrs; and thus they offered to the eternal Father a sort of chaplet, or
crown, composed of every kind of flowers of different colours; for it was fit
that these courageous champions, who gained such glorious victories in so great
variety of engagements, should receive the crown of immortality. A day was set
when the public was to be entertained at the expense of their lives, and
Maturus, Sanctus, Blandina, and Attalus were brought out in order to be thrown
to the beasts for the barbarous diversion of the heathens. Maturus and Sanctus
being conducted into the amphitheatre, were made to pass through the same
torments, as if they had not before felt the force of them, and looked like
champions, who had worsted the adversary several times, and were just entering
on the last trial of their skill and courage. Again they felt the scourges, and
were dragged about by the beasts as before; and in a word, they suffered every
torment the incensed multitude were pleased to call for; who all joined at last
in requiring they should be put into the red-hot iron chair, which was granted;
nor did the noisome smell of their roasted flesh, offensive as it was, any way
abate, but seemed rather to enhance their rage. They could extort nothing more
from Sanctus than his former confession: and he and Maturus, after a long
struggle, had their throats cut; and this their victory was the only
entertainment that day.
Blandina was fastened to a post to
be devoured by beasts: as her arms were stretched out in the ardour of her
prayer, that very posture put the faithful in mind of the sufferings of him who
was crucified for their salvation, gave them fresh courage, and assured them
that whoever suffers for Jesus Christ, shall partake of the glory of the living
God. After she had remained thus exposed for some time, and none of the beasts
could be provoked to touch her, she was untied, carried back to prison, and
reserved for another combat; in which she was to gain a complete victory over
her malicious adversary the devil, (whom she had already foiled and discomfited
on several occasions,) and to animate the brethren to the battle by her
example. Accordingly, though she was a poor, weak, inconsiderable slave, yet,
by putting on Christ, she became an overmatch for all the art and malice of her
enemy, and, by a glorious conflict, attained to the crown of immortality.
Attalus was called for next, as a
noted person, and the people were very loud in their demands to see him suffer:
who, being one that had always borne a glorious character among us for his
excellent life and courage in asserting the truth, boldly entered the field of
battle. He was led round the amphitheatre, and this inscription in Latin
carried before him: “This is Attalus, the Christian.” The whole company
was ready to discharge their rage on the martyr, when the governor,
understanding he was a Roman citizen, remanded him to prison, and wrote to the
emperor to know his pleasure concerning him and the rest of the prisoners.
During their reprieve, they gave extraordinary proofs of charity and humility.
Notwithstanding such a variety of sufferings for the faith, they would by no
means allow us to call them martyrs; and severely reprimanded any of us, who,
in writing or speaking, gave them that title; which, according to their humble
way of reasoning, was due only to Jesus Christ, the faithful and true martyr,
or witness—the first-born of the dead, and the guide to eternal life; or, at
most, could only be extended to such as were freed from the prison of the body.
These, indeed, said they, may be termed martyrs, because Christ has sealed them
by a glorious death; but we are yet no more than confessors of a mean rank.
They then besought the brethren, with tears, to offer up assiduous prayers for
their persevering to the end. But, though they refused the title of martyr, yet
every action of theirs was expressive of the power of martyrdom; particularly
their meekness, their patience, and the intrepid freedom with which they spoke
to the heathens, and which showed them to be void of fear, and in a readiness
to suffer anything it was in the power of their enemies to inflict. They
humbled themselves at the same time under the powerful hand of God, who hath
since raised them to the highest glory; excusing every body, accusing none;
and, like that great protomartyr, St. Stephen, praying for their persecutors.
But their chief concern, on the motive of sincere charity, was how to rescue
those unhappy persons from the jaws of the devil, whom that infernal serpent
reckoned he had as good as swallowed up. Far from insulting over the lapsed, or
valuing themselves upon the comparison, they freely administered to their
spiritual wants, out of their abundance, the rich graces with which God had
favoured and distinguished them; expressing the tenderness of a mother for
them, and shedding floods of tears before their heavenly Father for their
salvation. Thus they asked for life, and it was granted them, so that their
brethren partook of it. For their endeavours were so successful, and their
discourse and behaviour so persuasive, that the church had the pleasure of
seeing several of her children recover new life, ready to make a generous
confession of the sacred name they had renounced, and even offer themselves to
the trial.
Among the martyrs, there was one
Alcibiades, who had long been used to a very austere life, and to live entirely
on bread and water. 7 He seemed resolved to continue this
practice during his confinement; but Attalus, after his first combat in the
amphitheatre, understood, by a revelation, that Alcibiades gave occasion of
offence to others, by seeming to favour the new sect of the Montanists, who
endeavoured to recommend themselves by their extraordinary austerities.
Alcibiades listened to the admonition, and from that time he ate of every thing
with thanksgiving to God, who did not fail to visit his servants with his
grace, and the Holy Ghost was their guide and counsellor. In the mean time the
emperor’s answer arrived, directing the execution of all who persisted in their
confession, and discharging those who had recanted. The governor took the
opportunity of a public festival among the pagans, which drew vast crowds from
all parts; and ordered the martyrs to be brought before him with a design of
entertaining the people with the sight of their sufferings. After a
re-examination of them, finding them resolute, he sentenced such of them as
were Roman citizens to lose their heads, and ordered the rest to be thrown to
wild beasts. And now the glory of Jesus Christ was magnified in the unexpected confession
of such as had before denied their faith. Those weak persons were examined
apart, with a view of giving them their liberty; but, upon their declaring
themselves Christians, they were sentenced to suffer with the other martyrs.
Some indeed still continued in their apostacy; but then they were only such as
never had the least trace of true faith, nor any regard for the wedding
garment; strangers to the fear of God; who, by their way of living, had cast a
scandal on the religion they professed, and who may justly be styled sons of
perdition.
Alexander, a Phrygian by birth, and
physician by profession, was present, when the apostates were brought this
second time before the governor. He had lived many years in Gaul, and was
universally remarkable for his love of God, and his freedom in publishing the
gospel; for he was full of an apostolical spirit. This man being near the
tribunal at that critical moment, he made several signs with his eyes and head,
to exhort them to confess Jesus Christ, with as much agitation as a woman in
labour; so that it was impossible he should pass unobserved. The heathens
exasperated to see those confess who had recanted, elamoured against Alexander
as the author of this change. Upon which the governor turning himself towards
him, asked him who and what he was? Alexander answered, he was a Christian;
which so enraged the governor, that, without any further inquiry, he condemned
him to be thrown to the wild beasts. Accordingly, the next day, he was
conducted into the arena with Attalus, whom the governor, to oblige the people,
had delivered up a second time to the same punishment. Having undergone all the
various torments usually inflicted in the amphitheatre, they were despatched
with the sword. Alexander was not heard to sigh or make the least complaint,
conversing only with God in his heart. When Attalus was placed in the iron
chair, and the broiling of his body exhaled an offensive smell, he turned to
the people, and said to them, in Latin: “This may, with some justice, be called
devouring men, and thus you are guilty of that inhuman act; but we are neither
guilty of this, nor any other abominable practice we are accused of.” Being
asked what was the name of his God, he replied: “God had not a name like us
mortals.”
On the last day of the combats of
the gladiators, Blandina and Ponticus, a lad not above fifteen years old, were
brought into the amphitheatre. They had been obliged to attend the execution of
the martyrs every day, and were now urged to swear by the idols. Upon their
absolutely refusing to comply with the demand, and expressing a thorough
contempt of their pretended gods, the people gave a free loose to their rage;
and, without any regard either to Ponticus’s youth, or the sex of Blandina,
employed all the different sorts of torments upon them, pressing them from time
to time, but in vain, to swear by the idols. Ponticus, encouraged by his
companion, went through all the stages of his martyrdom with great alacrity,
and died gloriously. Blandina was the last that suffered. She had acted like a
mother, animated the other martyrs like so many favourite children, sent them
victorious to the heavenly King; and then, passing through the same trials,
hastened after them with joy. She was scourged, torn by beasts, put into the
burning chair; afterwards wrapt in a net, and exposed to a wild bull, that
tossed and gored her a long time. But her close conversation with Christ in
prayer, and the lively hopes she had of the good things of the other life, made
her insensible to all these attacks on her body; and she too had her throat
cut. The heathens themselves could not but wonder at her patience and courage,
and own, that, among them, no woman had ever been known to have gone through
such a course of sufferings.
Not content with the death of the
martyrs, that savage and barbarous people, spurred on by the infernal beast,
raised a new persecution against their dead bodies. Those who died in prison
were thrown to the dogs, and a strict guard kept, day and night, to prevent our
carrying them off. The remains of the other martyrs, such as the beasts or fire
had spared, their scattered half-burnt limbs, the heads and trunks, were
carefully laid together, and watched by the soldiers several days. Some foamed
and gnashed their teeth at the sight of these relics, expressing an eager
desire of inflicting more exquisite torments upon them; while others laughed
and scoffed at the martyrs, extolling their own idols, ascribing to them the
punishment of their enemies. Even those who had behaved themselves with the
most moderation, and felt some compassion for their sufferings, could not
forbear reproaching them now, by asking, Where is their God? What hath this
religion availed them, which they have preferred to life itself? These were the
dispositions of the heathens on this occasion, while we were most sensibly
afflicted that we could not bury our brethren. The soldiers were always on the
guard, not to be gained by entreaty or money, and took as much care to keep the
bodies unburied, as if, by so doing, they were to have gained some mighty
advantage. The martyrs’ bodies lay thus exposed six days, and then were burnt
to ashes and thrown into the Rhone, that no part of them might remain above
ground. This they did, as if they had been superior to God, and could thereby
have prevented the resurrection, the hopes of which, as they observed, had put
them upon introducing a new and strange religion, making a mock of the severest
torments, and meeting death with pleasure. Let us now see, said the heathens,
if they will ever return again to life, and whether their God can save them,
and deliver them out of our hands?
Thus far the incomparable letter of
the Christians of Lyons and Vienne, which was inserted entire in Eusebius’s
account of the martyrs, as he himself assures us. But that piece is lost, and
we have no more of this letter than what that author has given us in his Church
History. He adds, that the churches of Vienne and Lyons subjoined, in the close
of this epistle, a religious testimony conformable to holy faith, concerning
the Montanists. These martyrs suffered in the beginning of the pontificate of
Eleutherius, in the seventeenth year of Marcus Aurelius, as Eusebius testifies, 8 and of Christ 177, not 167, as
Dodwell pretends. They are called the martyrs of Lyons, because that city was
the theatre of their sufferings, though some of them were citizens of Vienne.
St. Gregory of Tours says, they were forty-eight in number, and that part of
their ashes was miraculously recovered. These relics were deposited under the
altar of the church which anciently bore the name of the Apostles of Lyons.
The fidelity, fervour, and courage,
of so many saints, of every age and condition, condemn aloud our tepidity and
indifference. We profess the same religion, and fight for the same cause with
the primitive martyrs. Whence comes this monstrous disagreement in our conduct
and sentiments? if we do not prefer God and his service to every other consideration—that
is, if we are not martyrs in the disposition of our souls—we cannot hope to be
ranked by Christ among his disciples, or to inherit his promises. What should
we do under greater trials, who are unfaithful on the most trifling occasions?
What so many followers of our Lord attained to, that may we. Their passions and
infirmities were the same with ours: our trials and temptations are far less
than theirs: we serve the same God, are guided by the same truths, supported by
the same power, elevated by the same hopes; we have the same peace bequeathed
us, the same spirit; the same heaven promised us, and we march under the
conduct of the same Captain.
Note 1. St. Greg. Turon. l. 1, Hist. France,
c. 20.
[back]
Note 2. Vales, Not. ad. l. 5. Euseb. Tillem. t. 3, p. 2. [back]
Note
3. Du Bosquet, l. 2. Hist.
Eccles. ch. 18. [back]
Note 4. The humility of the authors of this letter, in order to show they had no
share in the praise of the martyrs, made them ascribe to their own weakness and
cowardice that they had escaped the fury of the persecutors, though their style
speaks them animated with the same heroic spirit. [back]
Note 5. Vettius is mentioned in the acts as
a person of high rank, and he is called by St. Gregory of Tours, the first
senator of all the Gauls. The Vettii, or Vectii, were a most ancient and noble
family, which often adorned the first dignities in the commonwealth at
Rome. [back]
Note 6. These Christians still observed the
law of abstaining from eating blood, enacted by the Apostles. Acts xv. 20. [back]
Note 7. Eusebius, (ch. 3,) speaking of this
action of Alcibiades, observes, that these martyrs were not unacquainted with
the superstitious austerities of Montanus and his followers, and with their
pretended prophecies. Many miraculous operations, wrought by the power of God
at that time, in the Catholic Church, inclined some to believe at first that
these fanatics had the gift of prophecy, as this historian adds: who further
says, that these martyrs were better informed, and wrote several letters,
whilst in prison, to their brethren in Asia and Phrygia, against the errors and
false prophecies of the Montanists, and that they stirred up Pope Eleutherius
against the same, by a letter, of which St. Irenæus, whom they much commended
to that pope, was the bearer. (Ib. ch. 4.) They therefore exhorted Alcibiades
to avoid such extraordinary practices, which might seem an affected conformity
with fanatics. St. Irenæus, at that very time a most holy and learned priest at
Lyons, testifies, that the church fasts, especially Lent, were observed with
severe abstinence from certain meats. [back]
Note 8. Euseb. Hist. l. 6, c. 1. [back]
Rev. Alban Butler (1711–73). Volume
VI: June. The Lives of the Saints. 1866.
St. Blandina
Virgin and
martyr.
She belongs to the band of martyrs of Lyons who, after some of their number had endured
the most frightful tortures, suffered a glorious martyrdom in the reign of Marcus Aurelius (177) and concerning whose death we have the
touching report sent by the Church of Lyons to the Churches of Asia Minor (Eusebius, Church History V.2). The fanaticism of the heathen populace in Lyons had been excited against the
Christians so that the latter, when they ventured to show
themselves publicly, were harassed and ill-treated. While the imperial legate was away the chiliarch, a military commander,
and the duumvir, a civil magistrate, threw a number of Christians, who confessed their faith, into prison. When the legate returned, the imprisoned believers were brought to trial. Among these Christians was Blandina, a slave, who had been taken into
custody along with her master, also a Christian. Her companions greatly feared that on account
of her bodily frailty she might not remain steadfast under torture. But
although the legate caused her to be tortured in a horrible
manner, so that even the executioners became exhausted "as they did not
know what more they could do to her", still she remained faithful and
repeated to every question "I am a Christian and we commit no wrongdoing." Through
fear of torture heathen slaves had testified against their masters
that the Christians when assembled committed those scandalous acts of which they were accused by the heathen mob, and the legate desired to wring confession of this misconduct
from the Christian prisoners. In his report to the emperor the legate stated that those who held to their Christian belief were to be executed and those who denied their
faith were to be released; Blandina was, therefore,
with a number of companions subjected to new tortures in the amphitheater at
the time of the public games. She was bound to a stake and wild beasts were set
on her. They did not, however touch her. After this for a number of days she was
led into the arena to see the sufferings of her companions. Finally, as the
last of the martyrs, she was scourged, placed on a red-hot grate,
enclosed in a net and thrown before a wild steer who tossed her into the air
with his horns, and at last killed with a dagger. Her feast is celebrated 2 June.
Sources
Acta SS., June, I, 161 sqq.; ALLARD,
Histoire des persécutions (Paris, 1892), I, 397 sqq.
Kirsch, Johann Peter. "St. Blandina." The Catholic Encyclopedia. Vol. 2. New York: Robert Appleton Company, 1907. 4 Jun. 2015 <http://www.newadvent.org/cathen/02594a.htm>.
Transcription. This
article was transcribed for New Advent by Bob Mathewson.
Ecclesiastical approbation. Nihil Obstat. 1907. Remy Lafort, S.T.D., Censor. Imprimatur.
+John M. Farley, Archbishop of New York.
Copyright © 2020 by Kevin Knight.
Dedicated to the Immaculate Heart of Mary.
Blandina M (RM)
Died in Lyons, France, 177.
The memory of Blandina, a
slave, has been preserved in a letter from the survivors of the persecution of
the Church at Lyons (Lugdunum) to the Church in Asia Minor, which Eusebius
recorded in his history. The letter reports that the official persecutions
began with a popular boycott that prevented Christians from entering enter
private houses, baths, and markets. Many Christian masters were accused to the
officials by their slaves who thereby hoped to escape suspicion themselves.
Through Blandina, ". .
. Christ showed that those who in the eyes of men appear cheap, ugly and
contemptible, are treated by God with great honor because of their love for
Him, which displays itself in power and now mere outward boasting. For while we
were all of us trembling and her earthly mistress . . . was in torment lest
Blandina, so frail in body, should not be strong enough to acknowledge her
faith frankly, the child was filled with such strength that the torturers, who
followed one another in relays and tormented her from morning to night with
every kind of torture, acknowledged that they were beaten and had nothing more
that they could do to her." She repeatedly said, while being tortured,
"I am a Christian, and nothing vile is done amongst us." She said
this because they were accused of incest and cannibalism (a literal
interpretation of Christians' consuming the Body and Blood of Christ).
Blandina's steadfast faith
inspired Sanctus, a quite recent convert, and strengthened him.
After a time the Emperor
said the apostates should be released; the obstinate executed. Blandina was
taken to the amphitheater and "fastened to a stake as though to a cross;
she prayed aloud, giving much courage to the others, who beheld with their very
eyes, by means of this their sister, Him who had been crucified for them!"
The wild beasts would not
touch Blandina, so they put her back in prison. On the last day, she and
Ponticus--a 15 year old, were brought out (after having watched the others
being tortured daily). Ponticus died first. She was then scourged, burned, tied
up in a net and thrown to a savage bull to be tossed and finally she was
killed. After the bodies rotted for a week, they were cremated, and the ashes
thrown into the Rhone. This occurred under the reign of Marcus Aurelius
(Attwater, Benedictines, Martindale)
In art, Saint Blandina is a
martyred maiden with a bull near her; otherwise the image may include (1) a net
and bull; (2) her being tossed by the bull in the amphitheater; or (3) tied to
a pillar with a lion and bear near her (Roeder). This patroness of servant
girls is venerated in Lyons and Vienne, France (Roeder).
Santi Potino, Blandina e compagni
Martiri di Lione
† Lione, 177
Martirologio
Romano: A Lione in Francia, santi martiri Potino, vescovo, Blandina e
quarantasei compagni, le cui ardue e reiterate prove compiute al tempo
dell’imperatore Marco Aurelio sono attestate nella lettera scritta dalla Chiesa
di Lione alle Chiese d’Asia e Frigia. Tra questi, il nonagenario vescovo Potino
rese il suo spirito poco dopo essere stato incarcerato; altri, come lui,
morirono in carcere e altri ancora posti al centro dell’arena davanti a
migliaia di persone radunate per lo spettacolo: quanti erano stati identificati
come cittadini romani subirono la decapitazione, gli altri invece venivano dati
in pasto alle fiere. Da ultima, Blandina, sgozzata alfine con la spada dopo
aver patito più lunghe e aspre torture, seguì tutti coloro che ella aveva poco
prima esortato a raggiungere la palma del martirio.
Nel 177
si scatenò a Lione, una persecuzione contro i cristiani, secondo gli editti
dell’imperatore Marco Aurelio; il ‘Martyrologium Romanum’ riporta al 2 giugno
un gruppo di 48 martiri, uccisi più o meno nello stesso tempo in odio alla fede
cristiana, sia a Lione sia a Vienne, ma che comunque sono denominati ‘Martiri
di Lione’.
Il loro glorioso martirio è narrato da testimoni contemporanei, assolutamente
degni di fede; il racconto completo era contenuto in una lettera, che la Chiesa
della Gallia, inviò poco dopo gli avvenimenti, ai confratelli dell’Asia e della
Frigia e che lo storico Eusebio di Cesarea, incluse integralmente nella sua
‘Historia Ecclesiastica’ pervenuta così fino a noi.
Il gruppo menzionato è capeggiato da s. Fotino vescovo e il secondo nome è
quello di Blandina, la quale era una schiava cristiana, arrestata insieme alla
sua padrona. Nonostante i timori che gli altri cristiani nutrivano sulla sua
saldezza nella fede, ella dimostrò invece una fermezza straordinaria
nell’affrontare il martirio, che a lei non fu risparmiato in crudeltà; ripeteva
“io sono cristiana e tra noi non c’è nessun male”.
Fu condotta inizialmente nell’anfiteatro e appesa ad un palo a forma di croce,
ella pregò ad alta voce e le fiere non l’aggredirono. Poi fu ricondotta
nell’arena insieme ad altri fedeli, sopravvissuti ai vari supplizi, qui fu
costretta ad assistere alla morte atroce dei suoi compagni, mentre lei superava
ancora una volta, il tormento della graticola ardente.
Rimasta sola, su di lei si accanì la ferocia pagana; ignuda e ricoperta con una
rete, fu esposta ai lazzi degli spettatori ed alla furia di un toro, che
colpendola con le corna, la lanciò più volte in aria; infine fu finita con la
spada. Gli stessi pagani dichiararono che mai, in mezzo a oro, una donna aveva
sopportato così numerosi e duri tormenti.
Santa Blandina, schiava nella vita, ma eroica e gloriosa martire nella morte, è
raffigurata da secoli nell’arte, con gli attributi del suo supplizio: la rete,
la graticola, il palo, i leoni, il toro; viene celebrata il 2 giugno insieme
agli altri martiri di Lione.
Autore: Antonio
Borrelli
Voir aussi :
http://www.sources-chretiennes.mom.fr/index.php?pageid=martyrs_lyon
http://www.maintenantunehistoire.fr/blandine-lesclave-heroique/
http://storage.canalblog.com/52/29/249840/51860144.pdf
