Saint VICTOR de MARSEILLE, soldat et martyr

Saint Victor de Marseille

Martyr à Marseille (+ v. 290)

Son culte est très ancien puisqu'on construisit en 415, à Marseille, un monastère portant son nom. Il aurait été un brillant officier, mais il refusa de trahir le Christ. Arrêté, il fut traîné sur le dos par les rues de la ville, afin de permettre à la populace de l'accabler d'outrages grossiers et de coups. Reconduit à la prison, il convertit ses gardiens, Longin, Alexandre et Félicien. Ils furent tous trois décapités, et saint Victor fut broyé sous une meule à l'entrée des bains publics.

Il figure au propre du diocèse de Marseille comme fête patronale de la ville.

- abbaye Saint-Victor, diocèse de Marseille (GoogleMaps).

- L'abbaye Saint-Victor de Paris fut pendant des siècles un des plus importants centres monastiques et universitaires (le 2 mai 2008, dans le cadre du 900ème anniversaire de la fondation de l’Abbaye par Guillaume de Champeaux, écolâtre de Notre-Dame de Paris, une commémoration réunissant les Chanoines réguliers de Saint-Augustin a eu lieu en la cathédrale).

"Très probablement, Victor était évêque de l'Église de Marseille. Il n'y a pas à s'étonner qu'à ce titre il ait été particulièrement visé car l'historien Eusèbe de Césarée décrit ainsi le début de la persécution en l'an 303: On détruit les Églises jusqu'à leur fondation, on jette les Écritures au feu, on proclame déchus ceux qui sont revêtus de quelques fonction, et peu après on ordonne de livrer partout aux fers les chefs d'Église, puis de les forcer à sacrifier. Les évêques sont les premiers visés.

Pour Victor, on a probablement conservé un récit de visite quand il était en prison. C'est le fondement d'un récit ultérieur de sa passion, dont le texte a été publié récemment. On y rapporte que Victor avait été menacé d'être traîné à la suite du Juge dans sa tournée, pour que son procès soit refait plusieurs fois avant qu'il soit exécuté.

On avait quelques souvenirs de Victor. Aussi est-il devenu le patron principal du sanctuaire où il était enterré. Ce sanctuaire est maintenant Paroisse. Et Victor y est vénéré en un lieu où la piété médiévale a vénéré aussi la Sainte Vierge Marie parce qu'elle a prié pour que les martyrs soient fidèles à leur foi et la confessent devant leur juge, d'où son titre de Notre-Dame de Confession." (source: Histoire du diocèse de Marseille)

"Le 8 juillet 303 ou 304, le préfet Euticius siège au tribunal à Marseille quand on lui présente un soldat nommé Victor: ce soldat est effronté. Il ne veut plus percevoir sa solde et il clame qu'il est chrétien. En entendant cela le préfet dit à Victor: 'Pourquoi n'acceptes-tu pas la solde habituelle?' Saint Victor lui dit: 'Parce que désormais, je ne veux plus militer dans le siècle'. Le préfet Euticius lui dit: 'Victor, sacrifie'. Victor lui dit: 'Je ne sacrifie pas aux faux dieux'..." (Abbaye saint Victor Marseille)

- Dans le sud du Périgord, on honore saint Victor de Langon le 21 juillet, à Sagelat (dont il est le titulaire) et à 3 km de là, à l'église sainte Marie-Madeleine de Larzac.

Avec saint Cassien et leur maître saint Macaire de Langon, évêque régionnaire, ils sont venus prêcher dans le diocèse de Périgueux au début du V° siècle.

(communiqué par le curé de Belvès)

À Marseille, vers 292, saint Victor, martyr.

Martyrologe romain

Membres du Corps mystique du Christ, nous ne pouvons échapper à ce que le corps du Christ souffrit en ses membres durant sa Passion et sur la croix. A nous d'accepter de nous voir broyés pour devenir comme le blé qui deviendra ce pain lui-même consacré au corps du Christ au sacrifice de la messe en vue de la Résurrection

(Lectionnaire Emmaüs)

SOURCE : https://nominis.cef.fr/contenus/saint/1548/Saint-Victor-de-Marseille.html#:~:text=Martyr%20%C3%A0%20Marseille%20(%2B%20v.,290)&text=Il%20aurait%20%C3%A9t%C3%A9%20un%20brillant,outrages%20grossiers%20et%20de%20coups.

Baie 05: Saint-Victor. Vitrail de l'église Saint-Pierre-et-Saint-Paul de Baguer-Morvan (35). Saint-Victor de Marseille est représenté avec l'instrument de son supplice ː la meule de moulin. Peintres verriers ː Lecomte et Colin, 1881

SAINT VICTOR de MARSEILLE

Soldat et Martyr

(+ en 290)

Le martyre de saint Victor nous montre d'une manière éclatante combien les héros du Christ sont supérieurs aux héros de nos armées. Saint Victor naquit vers le milieu du IIIè siècle, d'une noble famille de Marseille. Ses parents en firent un chrétien, et quand il fut en âge de choisir une profession, il choisit le métier des armes, où il servit les empereurs avec honneur et vaillance.

Victor ayant appris que l'empereur Maximien arrivait à Marseille pour persécuter les chrétiens, au lieu de cacher sa foi, il sentit s'accroître en lui son zèle pour la défendre. Il parcourait hardiment les rangs de ses compagnons chrétiens pour les encourager à ne pas faiblir. Jour et nuit il se rendait de maison en maison, exhorter les fidèles à souffrir généreusement pour Jésus-Christ; il allait même accompagner les martyrs jusque dans leurs supplices, pour les fortifier dans le combat suprême.

Trahi par son zèle, il fut chargé de chaînes et conduit à l'empereur lui-même. Maximien employa successivement les promesses et les menaces pour l'engager à sacrifier aux dieux; le Saint, inébranlable, confondit le tyran en démontrant la vanité des idoles et la divinité de Jésus-Christ. L'empereur crut qu'une grande humiliation pourrait triompher de Victor; il le fit traîner par les pieds et poursuivre par les coups et les huées de la populace païenne. Après ce premier tourment, Victor répondit aux nouvelles questions: "Je suis chrétien, je méprise vos dieux et je confesse Jésus-Christ." A ces mots, on l'étendit sur un chevalet, et son corps fut affreusement déchiré.

Pendant ce supplice, Jésus-Christ lui apparut la Croix à la main, en lui promettant une immortelle couronne, et cette vision adoucit le sentiment de ses douleurs. La nuit suivante, dans sa prison, il fut visité par les Anges. Trois gardiens, frappés de voir le cachot resplendir d'une miraculeuse clarté, se convertirent, furent baptisés et reçurent le martyre avant Victor lui-même. Trois jours après, Maximien rappela Victor devant son tribunal et lui ordonna d'adorer une idole de Jupiter. Victor, saisi d'horreur, poussa l'autel avec son pied et le renversa ainsi que l'idole. Le tyran, pour venger son dieu, fit couper le pied au vaillant chrétien. Victor offrit ce membre à Jésus-Christ comme les prémices de son sacrifice. Ensuite il fut placé sous la meule d'un moulin pour être broyé, mais la machine se brisa; il fallut, pour achever la victime, lui trancher la tête. En ce moment, une voix céleste fit entendre ces paroles: "Victor, tu as vaincu!"

Abbé L. Jaud, Vie des Saints pour tous les jours de l'année, Tours, Mame, 1950.

SOURCE : https://viechretienne.catholique.org/saints/2790-saint-victor-de-marseille

Retable en bois sculpté de la chapelle Saint-Victor, dans l'église Saint-Malo de Dinan (France)

Sculpted wood altarpiece in the chapel of saint Victor in the church of saint Malo in Dinan (France)

LA VIE DE SAINT VICTOR

A l’orée du IVème siècle, l’empire romain est bien évangélisé : la foi a pénétré les diverses couches de la population, non seulement les esclaves et les pauvres, mais encore les magistrats et les grands dignitaires. Les chrétiens possèdent des cimetières, des lieux de cultes et de prière. C’est ainsi à Marseille.

Mais en février 303, sous le règne de Dioclétien et de son ami Maximien, une persécution éclate soudainement, brutale, systématique et générale :

Quatre édits se succèdent :

— Interdiction du culte, confiscation des livres et des vases sacrés, destruction des églises, privatisation de leurs charges et dignités pour les fidèles.

— Arrestation de tous les membres du clergé.

— Libération à ceux qui abjurent et condamnation à la torture à ceux qui refusent.

— Obligation pour tous à sacrifier aux dieux : le refus entraîne la mort ou le travail forcé dans les mines.

Cette persécution fit des milliers de victimes dans tout l’empire.

Le 8 juillet 303 ou 304, le préfet Euticius siège au tribunal à Marseille quand on lui présente un soldat nommé Victor : Ce soldat est effronté. Il ne veut plus percevoir sa solde et il clame qu’il est chrétien. 

En entendant cela le préfet dit à Victor : « Pourquoi n’acceptes-tu pas la solde habituelle ? » Saint Victor lui dit : « Parce que désormais, je ne veux plus militer dans le siècle ». Le préfet Euticius lui dit : « Victor, sacrifie ». Victor lui dit : « Je ne sacrifie pas aux faux dieux ». Alors le juge ordonne de lui lier les bras dans le dos et de le traîner au milieu de la cité.

Après ce premier supplice il est ramené devant le juge qui lui dit : « Sacrifie ». Il répond : « Je ne sacrifierai pas ; cela est dû au Créateur, non à une créature. En entendant cela le tribun Astérius lui donne une gifle et dit : « Toi qui n’est même pas digne de voir le jour, tu parles maintenant en philosophe ! Sacrifie aux dieux ». Victor dit : « Il n’est de Dieu qu’un seul, celui qui a tout fait de rien ». 

Et tandis qu’il dit cela sous l’inspiration de l’Esprit Saint, les soldats se succèdent pour le frapper à coups de gourdin.

Après cela, Asterius ordonne de le suspendre et de le martyriser avec des lanières de cuir. Puis ensuite il est descendu et renvoyé aux arrêts.

Visité par ses frères, il les console en disant : « Refusez d’être tristes pour moi, frères, car ceux qui luttent pour nous sont plus forts que ceux qui nous attaquent. Je n’aurai pas pu, de mes propres forces, supporter tant de souffrances, si la grâce de Dieu ne m’avait aidé. Car lorsque j’étais suspendu et flagellé au fouet de cuir, je vis près de moi un homme très beau, tenant en main une croix qui me disait d’une voix lente : « C’est moi, Jésus, qui subis les outrages et les tourments, en la personne de mes confesseurs. »

Le 21 juillet, Victor est tiré des arrêts et traduit à nouveau devant le préfet Euticius. Il refuse à plusieurs reprises de sacrifier aux dieux. Le juge lui présente l’autel où il doit sacrifier. Mais Saint Victor ne supporte pas de regarder l’autel dédié aux faux dieux. D’un coup de pied, il le fait tomber de la main du prêtre, par terre. Pour ce fait, le juge en colère ordonne que le pied ayant donné le coup soit coupé.

Euticius lui dit : « Sacrifie tout de suite, maintenant ». Saint Victor lui répond : « Je ne sacrifie pas aux démons ». Alors Euticius ordonne de le mettre sous la meule du boulanger, entraîné par un animal, où le grain autrefois dispersé est habituellement moulu.

Et lui-même, ainsi contraint, rend l’âme

Les chrétiens de Marseille dérobent le corps, puis ils cachent les saintes reliques en hâte, en un lieu à flanc de colline, où ils creusent le rocher.

Voici ce que dit Ignace d’Antioche de Syrie ayant la passion de l’unité des chrétiens, arrêté sous Trajan, et conduit à Rome pour y être martyrisé, dans une lettre aux Romains :

« Laissez-moi être la pâture des bêtes, par lesquelles il me sera possible de trouver Dieu. Je suis le froment de Dieu, et je suis moulu par les dents des bêtes, pour être trouvé un pur pain du Christ… C’est maintenant que je commence à être un disciple…Feu et croix, troupeaux de bêtes, lacérations, écartèlements, dislocations des os, mutilation des membres, mouture de tout le corps, que les pires fléaux du diable tombent sur moi, pourvu seulement que je trouve Jésus-Christ . »

Marc Urtasun

Texte lu à l’occasion de la veillée de prière œcuménique du 21 Janvier 2005 à l’occasion de l’anniversaire du martyr de saint Victor

Le 21 juillet, Victor est tiré des arrêts et traduit à nouveau devant le préfet Euticius. Il refuse à plusieurs reprises de sacrifier aux dieux. Le juge lui présente l’autel où il doit sacrifier. Mais Saint Victor ne supporte pas de regarder l’autel dédié aux faux dieux. D’un coup de pied, il le fait tomber de la main du prêtre, par terre. Pour ce fait, le juge en colère ordonne que le pied ayant donné le coup soit coupé.

SOURCE : http://saintvictor.net/paroisse/index.php?option=com_content&task=view&id=29&Itemid=30 et https://www.reflexionchretienne.fr/pages/vie-des-saints/juillet/sts-victor-de-marseille-alexandre-felicien-et-longin-soldats-et-martyrs-303-fete-le-21-juillet.html

Église Saint-Pierre d'Épiniac (35). Vitrail. Localisation: baie 07. Datation: 1904. Description: Saint Victor (de Marseille), soldat romain martyr. Maître verrier: Charles Lorin (1866-1940).

Église Saint-Pierre d'Épiniac (35). Vitrail. Localisation: baie 07. Datation: 1904. Description: Saint Victor (de Marseille), soldat romain martyr. Maître verrier: Charles Lorin (1866-1940).

Saint Victor of Marseilles

Memorial

21 July

Profile

Christian soldier in the imperial Roman army, he was imprisoned in Marseilles, France when he refused to worship pagan gods. While in awaiting execution, he converted other prisoners. Martyr.

Born

mid-3rd century in Upper Egypt

Died

beheaded in 290 with three prisoners in Marseilles, France he had converted

Canonized

Pre-Congregation

Patronage

against lightning

sick children

torture victims

–

cabinetmakers

millers

wine makers

—

Marseilles, France

Davoli, Italy

Representation

millstone

man kicking down a pagan altar

windmill

Additional Information

Acts of the Early Martyrs, by Father James A M Fastré, S.J.

Book of Saints, by the Monks of Ramsgate

Lives of the Saints, by Father Alban Butler

Pictorial Lives of the Saints

Saints of the Day, by Katherine Rabenstein

books

Our Sunday Visitor’s Encyclopedia of Saints

Oxford Dictionary of Saints, by David Hugh Farmer

Saints and Their Attributes, by Helen Roeder

Some Patron Saints, by Padraic Gregory

other sites in english

1001 Patron Saints and Their Feast Days, Australian Catholic Truth Society

All Saints and Martyrs

Catholic Online

Independent Catholic News

Reason 2B Catholic

Wikipedia

images

Wikimedia Commons

video

YouTube PlayList

sitios en español

Martirologio Romano, 2001 edición

Wikipedia

fonti in italiano

Martirologio Romano, 2005 edition

Santi e Beati

Wikipedia

nettsteder i norsk

Den katolske kirke

MLA Citation

“Saint Victor of Marseilles“. CatholicSaints.Info. 17 June 2024. Web. 14 April 2025. <https://catholicsaints.info/saint-victor-of-marseilles/>

SOURCE : https://catholicsaints.info/saint-victor-of-marseilles/

Book of Saints – Victor, Alexander, Felician and Longinus

Article

(Saints) Martyrs (July 21) (3rd century) Roman soldiers who suffered death for the Christian Faith under Maximian Herculeus, towards the close of the third century, at Marseilles in France, where they are still held in high veneration.

MLA Citation

Monks of Ramsgate. “Victor, Alexander, Felician and Longinus”. Book of Saints, 1921. CatholicSaints.Info. 20 July 2016. Web. 14 April 2025. <https://catholicsaints.info/book-of-saints-victor-alexander-felician-and-longinus/>

SOURCE : https://catholicsaints.info/book-of-saints-victor-alexander-felician-and-longinus/

Statuette of Victor of Marseilles in Onze-Lieve-Vrouw-over-de-Dijlekerk (Church of Our Lady across the river Dijle) in Mechelen, Flanders, Belgium.

Beeldje van Victor van Marseille in de Onze-Lieve-Vrouw-over-de-Dijlekerk te Mechelen.

St. Victor

Feastday: July 21

Death: 290

According to legend, Victor was a soldier in the Roman army at Marseilles when he was hailed before the prefects, Asterius and Eutychius, who sent him to Emperor Maximian for his exhortations to Christians to be firm in their faith in the face of an impending visit by the Emperor. He was dragged through the streets, racked, imprisoned (he converted three guards, Alexander, Felician, and Longinus while in prison). He was again tortured after the guards were beheaded when it was discovered he had converted them to Christianity. When he refused to offer incense to Jupiter, he was crushed in a millstone and beheaded. His tomb became one of the most popular pilgrimage centers in Gaul. His feast day is July 21st.

SOURCE : https://www.catholic.org/saints/saint.php?saint_id=247

Eglise Saint Victor de Guyancourt

Saints of the Day – Victor of Marseilles and Companions

Article

Died 304; feast day formerly July 1. There are several martyrs named Victor but today’s saint is one of the most renowned – though nothing is certain about who he is. His tomb in a Marseilles church was one of the most popular pilgrimage sites in Gaul. Victor’s acta are untrustworthy; it is unclear what elements of it are true.

According to the legend, Victor, a Christian officer in the Roman army, was stationed at Marseilles at the time of the persecutions under Maximianus Herculius. When the emperor entered Marseilles, Victor went from house to house at night to urge Christians to be steadfast if they were called to die for the faith. He was caught and brought before the prefects, Asterius and Eutychius, who sent him to the emperor for his exhortations to the Christians.

He held firm under the threats and anger of Maximianus and was ordered to be bound and dragged through the streets. When he was returned, bruised and bloody, he continued to resist entreaties that he worship false gods.

For maintaining his faith, he was scourged and tortured on the rack. During this brutality, Victor was treated to a vision of Christ. He was then thrown into the dungeon. At midnight, he was said to have been visited by angels, whose light filled the prison. Three frightened guards – Alexander, Felician, and Longinus – begged his pardon, and Victor called for priests and baptized them.

The conversion enraged Maximianus and he had all four brought to the marketplace. The three soldiers held fast to their new-found faith and were beheaded. Victor was beaten, scourged, and brought again to prison.

Three days later he was again brought before the emperor and asked to offer incense to Jupiter. He kicked the statue over instead. The emperor ordered that his foot be cut off and that he be crushed to death beneath a millstone. When part of his body was crushed, the machine broke. Still alive, he was beheaded.

The four bodies were thrown into the sea, but they were recovered and buried by Christians in a cave. In the 4th century, Saint John Cassian built a monastery over the site, which later became a Benedictine abbey (Attwater, Benedictines, Delaney, Encyclopedia, White).

In art, Saint Victor is a Roman soldier with a millstone. At times he may be portrayed (1) as he overthrows a statue of Jupiter; (2) in stocks, comforted by angels; (3) scourged and crushed by a millstone; or (4) with his body beheaded and flung into the river, from which the angels take it (Roeder). He is the patron of millers and is invoked against lightning, and on behalf of weakly children (Roeder).

MLA Citation

Katherine I Rabenstein. Saints of the Day, 1998. CatholicSaints.Info. 20 July 2020. Web. 14 April 2025. <https://catholicsaints.info/saints-of-the-day-victor-of-marseilles-and-companions/>

SOURCE : https://catholicsaints.info/saints-of-the-day-victor-of-marseilles-and-companions/

Il Sodama, Saint Victor.  https://archive.org/details/spellofitaly00maso/page/n352/mode/1up?view=theater

Il Sodoma  (Giovanni Antonio Bazzi 1477-1549), San Vittore, Sala del Mappamondo, Palazzo Pubblico,  Siena, Tuscany

Pictorial Lives of the Saints – Saint Victor, Martyr

Article

The Emperor Maximian, reeking with the blood of the Thebaean legion and many other martyrs, arrived at Marseilles, where the Church then flourished. The tyrant breathed here nothing but slaughter and fury, and his coming filled the Christians with fear and alarm. In this general consternation, Victor, a Christian officer in the troops, went about in the night-time from house to house, visiting the faithful and inspiring them with contempt of a temporal death and the love of eternal life. He was surprised in this, and brought before the prefects Asterius and Eutychius, who exhorted him not to lose the fruit of all his services and the favor of his prince for the worship of a dead man, as they called Jesus Christ. He answered that he renounced those recompenses if he could not enjoy them without being unfaithful to Jesus Christ, the eternal Son of God, who vouchsafed to become man for our salvation, but who raised Himself from the dead, and reigns with the Father, being God equally with him. The whole court heard him with shouts of rage. Victor was bound hand and foot and dragged through the streets of the city, exposed to the blows and insults of the populace. He was brought back bruised and bloody to the tribunal of the prefects, who, thinking his resolution must have been weakened by his sufferings, pressed him again to adore their gods. But the martyr, filled with the Holy Ghost, expressed his respect for the emperor and his contempt for their gods. He was then hoisted on the rack and tortured a long time, until, the tormentors being at last weary, the prefect ordered him to be taken down and thrown into a dark dungeon. At midnight, God visited him by his angels; the prison was filled with a light brighter than that of the sun, and the martyr sung with the angels the praises of God. Three soldiers who guarded the prison, seeing this light, cast themselves at the martyr’s feet, asked his pardon, and desired baptism. Victor instructed them as well as time would permit, sent for priests the same night, and, going with them to the seaside, had them baptized, and returned with them again to his prison. The next morning, Maximian was informed of the conversion of the guards, and, in a transport of rage, sent officers to bring them all four before him. The three soldiers persevered in the confession of Jesus Christ, and, by the emperor’s orders, were forthwith beheaded. Victor, after having been exposed to the insults of the whole city and been beaten with clubs and scourged with leather thongs, was carried back to prison, where he continued three days, recommending to God his martyrdom with many ears. After that term, the emperor called him again before his tribunal, and commanded the martyr to offer incense to a statue of Jupiter. Victor went up to the profane altar, and by a kick of his foot threw it clown. The emperor ordered the foot to be forthwith chopped off, which the Saint suffered with great joy, offering to God these first-fruits of his body. A few moments after, the emperor condemned him to be put under the grindstone of a hand-mill and crushed to death. The executioners turned the wheel, and when part of his body was bruised and crushed, the mill broke down. The Saint still breathed a little, but his head was immediately ordered to be cut off. His and the other three bodies were thrown into the sea, but, being cast ashore, were buried by the Christians in a grotto hewn out of a rock.

MLA Citation

John Dawson Gilmary Shea. “Saint Victor, Martyr”. Pictorial Lives of the Saints, 1922. CatholicSaints.Info. 13 December 2018. Web. 14 April 2025. <https://catholicsaints.info/pictorial-lives-of-the-saints-saint-victor-martyr/>

SOURCE : https://catholicsaints.info/pictorial-lives-of-the-saints-saint-victor-martyr/

De heilige Victor, patroon van de molenaars, in Molen de Valk, Montfoort

July 21

St. Victor of Marseilles, Martyr

THE EMPEROR Maximian, reeking with the blood of the Thebæan legion, and many other martyrs whom he had massacred in different parts of Gaul, arrived at Marseilles, the most numerous and flourishing church in those provinces. The tyrant breathed here nothing but slaughter and fury, and his coming filled the Christians with fear and alarms. In this general consternation, Victor, a Christian officer in the troops, went about in the night time from house to house visiting the faithful, and inspiring them with contempt of a temporal death and the love of eternal life. He was surprised in this action, so worthy a soldier of Jesus Christ, and brought before the prefects Asterius and Eutychus, who exhorted him not to lose the fruit of all his services and the favour of his prince for the worship of a dead man; so they called Jesus Christ. He answered, that he renounced those recompenses if he could not enjoy them without being unfaithful to Jesus Christ, the eternal Son of God, who vouchsafed to become man for our salvation, but who raised himself from the dead, and reigns with the Father, being God equally with him. The whole court heard him with tumultuous shouts of indignation and rage. However, the prisoner being a person of distinction, the prefects sent him to Maximian himself. The incensed countenance of an emperor did not daunt the champion of Christ; and the tyrant seeing his threats to have no effect upon him, commanded him to be bound hands and feet and dragged through all the streets of the city, exposed to the blows and insults of the populace. Every one of the heathens seemed to think it a crime not to testify their false zeal, by offering some indignity or other to the martyr. Their design was to intimidate the Christians, but the example of the martyr’s resolution served to encourage them.

 Victor was brought back bruised and bloody to the tribunal of the prefects, who thinking his resolution must have been weakened by his sufferings, began to blaspheme our holy religion, and pressed him again to adore their gods. But the martyr, filled with the Holy Ghost, and encouraged by his presence in his soul, expressed his respect for the emperor and his contempt of their gods, adding: “I despise your deities, and confess Jesus Christ; inflict upon me what torments you please.” The prefects only disagreed about the choice of the tortures. After a warm contest Eutychius withdrew, and left the prisoner to Asterius, who commanded him to be hoisted on the rack, and most cruelly tortured a long time. The martyr, lifting up his eyes to heaven, asked patience and constancy of God, whose gift he knew it to be. Jesus Christ appeared to him on the rack, holding a cross in his hands, gave him his peace, and told him that he suffered in his servants, and crowned them after their victory. These words dispelled both his pains, and his grief; and the tormentors being at last weary, the prefect ordered him to be taken down, and thrown into a dark dungeon. At midnight God visited him by his angels; the prison was filled with a light brighter than that of the sun, and the martyr sung with the angels the praises of God. Three soldiers who guarded the prison, seeing this light, were surprised at the miracle, and casting themselves at the martyr’s feet asked his pardon, and desired baptism. Their names were Alexander, Longinus, and Felician. The martyr instructed them as well as time would permit, sent for priests the same night, and going with them to the sea-side he led them out of the water, that is, was their godfather, and returned with them again to his prison.

 The next morning Maximian was informed of the conversion of the guards, and, in a transport of rage, sent officers to bring them all four before him in the middle of the market-place. The mob loaded Victor with injuries, and would fain have compelled him to bring back his converts to the worship of their gods; but he said, “I cannot undo what is well done.” And turning to them he encouraged them saying, “You are still soldiers; behave with courage, God will give you victory. You belong to Jesus Christ; be faithful. An immortal crown is prepared for you.” The three soldiers persevered in the confession of Jesus Christ, and by the emperor’s orders were forthwith beheaded. Victor prayed in the mean time with tears that he might, by being united with them in their happy death, be presented in their glorious company before God; but after having been exposed to the insults of the whole city as an immovable rock lashed by the waves, and been beaten with clubs and scourged with leather-thongs, he was carried back to prison, where he continued three days, recommending to God his martyrdom with many tears. After that term the emperor called him again before his tribunal, and having caused a statue of Jupiter, with an altar and incense, to be placed by him, he commanded the martyr to offer incense to the idol. Victor went up to the profane altar, and by a stroke of his foot threw it down. The emperor ordered the foot to be forthwith chopped off; which the saint suffered with great joy, offering to God these first fruits of his body. A few moments after the emperor condemned him to be put under the grindstone of a handmill and crushed to death. The executioners turned the wheel, and when part of his body was bruised and crushed, the mill broke down. The saint still breathed a little; but his head was immediately ordered to be cut off. His and the other three bodies were thrown into the sea, but being cast ashore were buried by the Christians in a grotto hewn out of a rock. The author of the acts adds: “They are honoured to this day with many miracles, and many benefits are conferred by God and our Lord Jesus Christ on those who ask them through their merits.”

In the fifth century Cassian 1 built a great monastery near the tomb of this saint, which afterwards received the rule of St. Bennet, but was subsequently secularized by Benedict XIV. The relics of St. Victor remain in that church, the most ancient in all France, full of illustrious monuments of primitive saints. Some part of the relics of St. Victor was conveyed to Paris and laid in a chapel built in his honour, which soon after, in the reign of Lewis the VI. was enlarged, and the royal monastery of regular canons founded there, which bears the name of this saint, its glorious patron. 2 This institute and abbey were commenced by William of Champeaux, archdeacon of Paris, a man of eminent piety and learning, who having taught for many years rhetoric and theology, with extraordinary reputation, in the cloister of the cathedral, retired to this little chapel of St. Victor, then in the skirts of the town. There with certain fervent clergymen he lived in close solitude, assiduous prayer, and great austerity, allowing no other food to be served in his community but herbs, pulse, and roots, with bread and salt. By the pressing importunities of the bishop of Paris and other persons of distinction he was obliged to resume his theological lectures, which he seems to have continued at St. Victor’s, as F. Gourdan shows. Whence Rollin calls this monastery the cradle of the university of Paris. In favour of this holy institute king Lewis VI. founded and built there a magnificent abbey, which still subsists in a most flourishing condition. Gilduin, a most holy man, was appointed first abbot, whilst William of Champeaux taught there, who in 1113 was consecrated bishop of Challons on the Saone. Dying in 1121, according to his desire he was buried at Clairvaux, by St. Bernard, who had received at his hands the abbatial benediction. 3 See St. Victor’s genuine acts, which are not unworthy the pen of Cassian, to whom some ascribe them; but without grounds. They are published and much commended by Bosquet in the fourth tome of his history of the Church of France, p. 202. See also Tillemont, t. 4, Ceillier, t. 3, p. 366. Fleury, l. 8, n. 20. Rivet, Hist. Littér, t. 2, p. 231, and Cuper the Bollandist, t. 5, Jul. p. 135. F. Gourdan has compiled at length the life of St. Victor, with an account of many miracles wrought through his intercession, and a collection of many devout hymns and prayers in his honour, and other various memorials relating to this saint, in the seventh tome of his MS. history of the eminent men of the royal abbey of St. Victor at Paris. See also Oudin, t. 2. De Script. Eccl. p. 1138.

Note 1. John Cassian, priest and abbot of the great monastery of St. Victor’s at Marseilles, was a native of Lesser Scythia, then comprised under Thrace. He inured himself from his youth to the exercises of an ascetic life in the monastery of Bethlehem. The great reputation of many holy anchorets in the deserts of Egypt induced him and one Germanus, about the year 390, to pay them a visit. Being much edified with the great examples of virtue they saw in those solitudes, especially in the wilderness of Sceté, they spent there and in Thebais several years. They lived like the monks of that country, went bare-foot, and so meanly clad that their friends would have been ashamed to meet them, and they gained their subsistence by their work, as all the rest did. (Col. 4, c. 10.) Their life was most austere, and they scarcely ate two loaves a day each of six ounces. (Col. 19, c. 17.) In 403 they both went to Constantinople, where they listened to the spiritual instructions of St. Chrysostom, who ordained Cassian deacon, and employed him in his church. After the banishment of that holy prelate, Cassian and Germanus travelled to Rome with letters from the clergy of Constantinople to defend their injured pastor, as Palladius informs us. Cassian was promoted to the order of priesthood in the West, and retiring to Marseilles, there founded two monasteries, one for men, and another for virgins, and wrote his spiritual Conferences and other works. He died in the odour of sanctity soon after the year 433. His very ancient picture is shown in St. Victor’s at Marseilles, where his head and right arm are exposed in shrines on the altar by the permission of Pope Urban V. the remainder of his body lies in a marble tomb which is shown in a subterraneous chapel. That abbey, by a special grant, celebrates an office in his honour on the 23rd of July.

His works consist, first of a book On the Incarnation, against Nestorius, written at the request of St. Leo, then archdeacon of Rome. Secondly, Of Institutions of a Monastical Life, in twelve books. In the four first he describes the habit that was worn, and the exercises and way of living that were followed by the monks of Egypt, to serve as a pattern for the monastic state in the West. He says, their habit was mean, merely serving to cover their nakedness; having short sleeves which reached no farther than their elbows; they wore a girdle and a cowl upon their heads, but used no shoes, only a kind of sandals which they put off when they approached the altar; and they all used a walking-staff, as an emblem that they were pilgrims on earth. He observes that the monks forsook all things, laboured with their hands, and lived in obedience; he describes the canonical hours of the divine office consisting of psalms and lessons. He mentions that whoever desires to be admitted into a monastery, must give proofs of his patience, humility, and contempt of the world, and be tried with denials and affronts: that no postulant was allowed to give his estate to the monastery in which he settled: that the first lesson which is taught a monk is, to subdue his passions, to deny his own will, and to practise blind obedience to his superior. Thus he is to empty himself of all prevalence in his own abilities, learning, or whatever can feed any secret pride or presumption. Cassian observes, that young monks were allowed no other food than boiled herbs, with a little salt; but that the extraordinary austerities of the Oriental monks in eating are not practicable in the west. In the eight last books of this work he treats of eight capital vices, prescribing the remedies and motives against them, and explaining the contrary virtues. He shows (l. 6, Inst. c. 5, 6,) that chastity is a virtue which is not to be obtained but by a special grace of God; which must be implored by earnest prayer, seconded by watchfulness and fasting. He everywhere advises moderate fasts, but continual. (l. 5, p. 107, &c.) He observes (l. 11, c. 4,) that vain-glory is the last vice that is subdued, and that it takes occasion even from the victory itself to renew its assaults. This seems the best and most useful of Cassian’s writings, though the reading of his Conferences has been strongly recommended to monks by St. Bennet, St. John Climacus, St. Gregory, St. Dominic, St. Thomas, and others.

In the book of his Conferences he has collected the spiritual maxims of the wisest and most experienced monks with whom he had conversed in Egypt. This work consists of three parts; the first contains ten Conferences, and was written in 423; the second comprises seven Conferences, and was compiled two years later: the third was finished in 428, and contains seven other Conferences. Cassian, in this work, teaches that the end to which a monk consecrates all his labours and for which he has renounced the world, is, the more easily to attain the most perfect purity or singleness of heart, without which no one can see God in his glory, or enjoy his presence by his special grace in this life. For this he must forsake the world, or its goods and riches; he must renounce or die to himself, divesting himself of all vices and irregular inclinations; and thirdly, he must withdraw his heart from earthly or visible things to apply it to those that are spiritual and divine. (Collat. 1 and 3.) He says, that the veil of the passions being once removed, the eyes of the mind will begin, as it were naturally to contemplate the mysteries of God, which remain always unintelligible and obscure to those who have only eyes of flesh, or whose hearts are unclean, and their eyes overclouded with sin and the world. (Coll. 5.) This purgation of the heart is made by the exercises of compunction, mortification, and self-denial; and the unshaken foundation of the most profound humility must be laid, which may bear a tower reaching to the heavens; for upon it is to be raised the superstructure of all spiritual virtues. (Coll. 9.)

To gain a victory over vices he strenuously inculcates the advantages of discovering all temptations to our superior, for when detected, they lose their force; the filthy serpent being by confession drawn out of his dark hole into the light and in a manner exposed, withdraws himself. His suggestions prevail so long as they are concealed in the heart. (Coll. 2, c. 10, 11, and Instit. 1. 9, c. 39.) This he confirms by the example of Serapion, cured of an inveterate habit of stealing bread above his allowance in the community, by confessing the fault. (Coll. 2, c. 11.) But he teaches that these exercises are but preparations; for the end and perfection of the monastic state consist in continual and uninterrupted perseverance in prayer, as far as human frailty will permit. This is the conjunction of the heart with God. But this spirit of prayer cannot be obtained without mighty contrition, the purgation of the heart from all earthly corruption and the dregs of passions, and the illumination of the Holy Ghost, whose purest rays cannot enter an unclean heart. He compares the soul to a light feather which by its own levity is raised on high by the help of a gentle breath; but if wet by the accession of moisture, is depressed down to the very earth. The mind can only ascend to God when it is disburdened of the weight of earthly solicitude and corruption. (Coll. 9.)

He inculcates the use of frequent aspirations, recommending that of the church, “Deus, in adjutorium meum intende,” &c.; and says, the end of the perfection of the monastic state is, that the mind be refined from all carnal dust, and elevated to spiritual things, till by daily progress in this habit all its conversation may be virtually one continual prayer, and all the soul’s love, desire, and study, may be terminated in God. In this her union with him by perpetual and inseparable charity, she possesses an image of future bliss, and a foretaste or earnest of the conversation of the blessed. Inveighing against lukewarmness in devotion he makes this remark. (Coll. 4, c. 19.) “We have often seen souls converted to perfection from a state of coldness, that is, from among worldlings and heathens; but have never seen any from among tepid Christians. These are, moreover, so hateful to God, that by the prophet he bids his teachers not to direct any exhortations to them, but to abandon them as a fruitless barren land, and to sow the divine word on new hearts, among sinners and heathens: ‘Break up the new or fallow ground, and sow not upon land that is overrun with thorns.’” (Jer. iv. 3.) He exceedingly extols the unspeakable peace and happiness which souls enjoy in seeking only God, and the great and wonderful works which he performs in the hearts of his saints, which cannot be truly known to any man except to those who have experience of them. (Coll. 12, c. 12, and Coll. 14, c. 14.) Cassian in the thirteenth Conference, under the name of the Abbot Cheremon, favours the principles of the Semipelagians, though that error was not then condemned, it being first proscribed in the second council of Orange in 529. Whence St. Prosper himself, in his book against this discourse, never names him, but styles him a Catholic doctor. (l. contra Collatorem, p. 828.) Cassian’s style, though neither pure nor elegant, is plain, affecting, and persuasive. His works were published with comments by Alard Gazæus or Gazet, a Benedictin monk of St. Vaast’s at Arras, first at Douay in 1616; and afterwards with more ample notes at Arras in 1618. They have been since reprinted at Lyons, Paris, and Francfort. See Dom Rivet, Hist. Lit. t. 2, p. 215, and Cuper the Bollandist, ad 23 Julij, t. 5, p. 458, ad 482. [back]

Note 2. See the most edifying history of the eminent and holy men of this monastery of St. Victor’s at Paris, compiled by F. Simon Gourdan, in seven volumes, folio, kept in MSS. in the curious public library of that house, t. 1, p. 128, &c. [back]

Note 3. Among the great men which this abbey produced in its infancy, the most famous are Hugh and Richard of St. Victor. Hugh, a native of the territory of Ypres in Flanders, became a canon regular in this monastery in 1115, was made prior, and taught divinity there from the year 1130 to his death in 1142. His works are printed in three vols. folio. In the first we have his literal and historical notes on the scripture; also mystical and allegorical notes on the same by some later author of this house. In the second tome are contained his spiritual works; the soliloquy of the soul, the praise of charity, a discourse on the method of praying, a discourse on love between the Beloved and the Spouse, four books on the vanity of the world, one hundred sermons, &c. The third tome presents us his theological treatises, of which the principal are his two books on the sacraments. He was called a second Augustin, or the tongue of that great doctor, whose spirit, sentiments, and style he closely follows. His notes on the rule of St. Austin, in the second tome, are excellent: also those on the Decalogue. The book De claustro animæ is very useful for religious persons, and shows the austere abstinence and discipline then observed in monasteries; but is the work of Hugh Foliet, a most pious and learned canon of this order, who was chosen abbot of St. Dionysius’s at Rheims, though he earnestly declined that dignity, in 1149. See Mabillon, Analecta, t. 1, p. 133; and Annal. l. 77, p. 141. Ceillier, t. 22, pp. 200, 224. Martenne, t. 5, Anecdot. p. 887.

Richard of St. Victor, a Scotchman, regular canon of St. Victor’s at Paris, scholar of Hugh, chosen prior of that abbey in 1164, died in 1173. His works have been often reprinted in two vols. folio; the best edition is that given at Rouen in 1650. His comments on the scripture are too diffusive: his theological tracts are accurate, his writings on contemplation and Christian virtues, though the style is plain, are full of the most sublime rules of an interior life. The collection of spiritual maxims of these holy men which F. Gourdan has compiled from their writings and sayings, demonstrates their heavenly wisdom, lights, and experience in spiritual things, and in the perfect spirit of all virtues, to which they attained by an admirable purity of heart, and spirit of penance, prayer, and divine love. [back]

Rev. Alban Butler (1711–73). Volume VII: July. The Lives of the Saints. 1866.

SOURCE : https://www.bartleby.com/lit-hub/lives-of-the-saints/volume-vii-july/st-victor-of-marseilles-martyr

The Acts of the Early Martyrs – Saint Victor and his Companions

Article

Massilia, the modern Marseilles, was celebrated in ancient times as one of the chief “cities of the Roman Empire. The beauty of the surrounding country, the mildness of the climate above all, its position on the Mediterranean, at the entrance of Gaul, had made it the great emporium of commerce between the different nations of the then known world. Its inhabitants, composed partly of the original Greek colonists, of Romans, who had repaired thither to recruit their squandered fortunes, and partly of Gauls, who had forsaken the habits of their rude and independent life to devote themselves to civilized pursuits, were distinguished for all the human virtues and vices, to which their original education had trained them. This blending of different nationalities had, in like manner, produced among the people an endless variety of all forms of superstitious worship; the false deities of every country of the Empire were held in honor, the only true and saving Religion was held in abhorrence. As self-interest was the mainspring of all the undertakings of the people of Marseilles, it is natural to expect that flattery, rather than love or respect for their rulers, would prompt them to comply with their wishes. Hence it happened that, at the approach of their Sovereign, if he were known to be an enemy of the Faith, the people of this great city were wont to signalize their devotedness by so cruel a persecution of the Christians, that they seemed wholly to forget the claims of nature and affection. Neither kindred, age, nor condition could soften their hearts to pity. One of the noblest victims of this foolish and servile flattery of the masters of the Empire, was the noble and generous soldier of Christ, the blessed Victor.

Victor was a veteran soldier. Throughout his military career, he had distinguished himself as much by his bravery and success, as he was eminent by the nobility of his birth, and by his personal accomplishments. As a Christian, he was a pattern of every virtue. Meek, humble, patient, fervent, full of charity, he was the support of his brethren amidst their trials: dreading naught but sin, it was his constant aim to inspire others with the same courage and constancy, that had been his rule of action during all the troubles and hardships which had beset his eventful life. The name he had received in Baptism ever reminded him, that God willed him to be superior to all the wiles and assaults of the powers of darkness.

The Emperor Maximian Hercules came to Marseilles. His reputation had preceded him. He was looked upon as the fiercest of the tyrants that had disgraced the Roman purple. His stay in Gaul had been marked everywhere with the blood of the Faithful. Thousands had been sacrificed to gratify his insatiable desire of extinguishing the Christian name. Forgetful of his own interest, as well as of his popularity with the army, so necessary to his ambitious views, he had massacred the famous Theban Legion, because its members could not be shaken in the fidelity which they owed to the God of armies. Rejoicing in his power, and boastful of his impiety, this wicked prince appeared to have no other aim than to render himself an object of dread to virtue and humanity. His arrival in the city was, consequently, the signal for beginning a general persecution against the Christians. Many of them, fearing the wrath to come, had already fled into the neighboring country; others, unwilling to abandon their families, and relying upon the protection of the Lord whom they served, resolved to await the storm and breast its fury.

Among these the valiant Victor was indeed a tower of strength. Like a true soldier of Christ, he spent his days and nights in visiting the camp of his brethren. He cheered on the brave, he encouraged the faint-hearted, he taught the wavering to despise the transitory things of life, and to look up to the abiding reward of glory that was destined to be their portion in eternity. He was an adviser, a guide, a father to all. Whilst engaged in this holy avocation, the future Martyr could not long escape the watchful eyes of the enemies of his Faith. He was arrested and led before the tribunal of the Prefect. This officer, struck with the noble bearing of the veteran warrior, saw at once, that it would be useless to attempt intimidation, as a means of inducing him to offer sacrifice to the gods of the Empire. He endeavored, therefore, to persuade him by kind words:

“Victor,” he said, “the country thou hast served so long and so faithfully makes another claim on thee. Thou art accused of despising our gods. Thou hast abandoned the military service of the Empire, it is said, to join our enemies. Thou foregoest the favor of thy lawful prince, and the rewards which he holds out, to give adherence to the teachings of a Man, who, many years ago, was put to death as a disturber of the peace and a teacher of a false and impracticable philosophy. Why wouldst thou deify and worship this Man, and forsake the gods, who have established the power of Rome over the whole earth, who preserve her institutions and watch over her greatness?”

Victor replied: “I have served my country long, and, I trust, faithfully, as you say. I thought it my duty so to do; because the service which I rendered received the approval of my conscience. Never would I join the enemies of the Empire; but I glory in belonging to its best friends and firmest supporters. The gods, of whom you speak, I neither reverence nor worship; they are neither great, nor good, nor wise, nor generous. Their power to protect the majesty of Rome is wholly imaginary: they are in reality nothing but unclean demons, who lead their deluded worshippers into wickedness during this life, and into misery and torments hereafter. Do not suppose that I am afraid of their power, or of their vengeance. I despise both. As regards the favor of the Emperor, I heed it not. I renounce beforehand all rank and distinction, whether in the army or at the court of the prince. Before all other things, I am a soldier of Jesus Christ: Him I worship, in His service I am ready to die. You seem to imagine that He was merely a man, like ourselves. It is not so. He is the Son of the Most High, the Lord and Creator of heaven and earth. He, indeed, chose to take upon Himself our human nature: He suffered and died for our redemption; but, if He permitted the ungodly to treat Him thus, it was because the love of His Heart for us poor mortals, prompted Him thereto. If amid His torments, He appeared to the eyes of the unbelieving as an outcast, He also showed His power by arising on the third day from among the dead, and by ascending into heaven, in the sight of a vast multitude of men, there to take possession of an everlasting Kingdom – conquered by His sufferings. This is the God, whom I serve and adore: the true and living God.”

At these words of the bold Confessor of the Faith, the crowd, that surrounded the tribunal, uttered a loud cry of indignation. They seemed ready to proceed to acts of violence, doubtless imagining that, by so doing, they would gain the favorable regard of Maximian, who, for the present, had made his abode among them. The Prefect, however, considering the rank of the accused and the reputation which he enjoyed, deemed it proper to resist the attempts of the rash multitude, and to refer the matter to the Emperor. He said, therefore, to the Martyr:

“Thy offense is against the majesty of the Empire. Caesar himself is in our midst; thou shalt have a hearing before him. He will determine thy fate, according to his wisdom and justice.”

“It matters not,” replied Victor, “whether I be tried before Caesar or before his representative. The God whom I serve will one day judge the masters of the earth, as well as the least of their subjects. Truth and innocence do not dread the judgments of men.”

When it was reported to the Emperor, that one of the officers of his army boldly professed himself a Christian, he was exceedingly angry. He gave orders that Victor should forthwith be brought before him.

At the sight of the Martyr, Maxinmian could with difficulty contain his rage. Nevertheless, he controlled himself so far as to listen, with an apparent calmness, to the manifold accusations preferred against the noble prisoner. When these were finished, he said to Victor:

“Dost thou acknowledge the truthfulness of these charges?”

“Some of them are true,” replied Victor, “others are false.”

“How meanest thou?”

“That I am an enemy of the Empire, or do not give due honor to the princes, who watch over its prosperity, is false; that I worship not your gods, is true.”

“Thou hast been a brave and faithful soldier until now.”

“I have striven to do my duty.”

“I am not ungrateful, I love to honor and reward him who deserves well of his country.”

“To be able to reward the meritorious services of others is deemed the noblest prerogative of princes.”

“Maximian will honor and reward Victor, but on one condition.”

“Name it.”

“Go into the temple, offer incense to the gods, preservers of Rome.”

“I am a Christian.”

“Darest thou avow thyself a follower of that infamous sect?”

“I am a Christian: there can be no infamy in being true to one’s God, and to one’s country.

“Renounce thy odious profession, or I will make thee undergo such hardships and tortures, that the very mention of them will fill the country with terror.”

“A true Christian,” said Victor, “never renounces his Religion. Hardships do not frighten me: a long life, spent in the camp and in the field, has before now inured me to them. The God, whom I adore, can and will support me amidst tortures, and render them not only bearable but pleasant to me – if I suffer for His sake.”

“Obey our command,” cried the enraged Emperor. “Go instantly, offer sacrifice to the gods.”

“Command me what is right and just, I will obey with pleasure; but I am a Christian. I offer no sacrifice to demons.”

The wrath of Maximian now knew no bounds, yet, he seemed at a loss how to make the Martyr feel the full weight of his vengeance. Thinking, however, that by a veteran warrior public disgrace would be more keenly felt than any bodily torture, he resolved to combine both punishments. He ordered, therefore, that his hands and feet should be bound with ropes, and that, in this disgraceful condition, he should be dragged through all the streets of the city. The execution of this barbarous sentence attracted immediately an immense crowd of the populace. They who before had looked with reverence upon the generous soldier, now vied with one another in heaping every sort of insult and ignominy upon his person. All seemed anxious to please the Emperor by seconding, in the most extravagant manner, this bloodthirsty cruelty, – as if they deemed it a favor to add, in some way, to the tortures of the innocent sufferer.

The savage sport is ended. The Martyr all bruised and bleeding is, notwithstanding, taken again before the tribunal of the Prefect. This officer seemed to believe, that the treatment he had received, would have induced Victor to desist from his firm resolve of enduring every torment rather than renounce his Faith. He began, therefore, to exhort him to listen, at last, to the voice of those that advised him to secure the favor of the Emperor, by complying with his orders. The warrior, who lay before him exhausted and scarcely breathing, made no answer. This encouraged the Prefect to proceed:

“Victor,” he said, “can it be possible that, soldier as thou art, thou preferrest the very depths of infamy to the glory which awaits thee before the army and the people? Consider how great a folly it is, to reject the favor and friendship of the gods, and of the Princes of Rome; to give up the pleasures and honors of the world, nay more, thy body and thy very life; for what? for the hope of a reward in a life after the present, for an imaginary possession, which no one has ever seen, or known, O how great must be thy infatuation! Heedlessly and thoughtlessly, thou drawest upon thyself all the horrors of human vengeance, the merciless wrath of the Caesars, and all this in the sight of thy once admiring friends and relatives, who will never again lift up their heads, bowed down as they are beneath the heavy load of grief and disgrace, brought upon them by their noblest representative. Reflect, O warrior; consult thy dearest interest, while yet thou hast time, while imperial mercy is ready to stretch forth a saving hand.”

“Is this a time to taunt me thus?” said the Martyr. “Is this wreck of former strength and vigor still worth preserving, and that by the means which you propose?”

“Say, that thou wilt cease to despise the immortal gods, whose majesty shines forth in our temples, whose blessings are bestowed upon all. Promise, that thou wilt worship them, even as the princes of the Empire, yea, and the lowliest of the people, worship them, and, with their anger, thy misfortunes shall have an end.”

“Alas! neither in this life, nor in the next,” whispered Victor, “were I so cowardly as to follow such an advice.”

The Prefect, who appeared possessed of but one idea – that of bringing about the apostasy of the heroic sufferer – did not perceive the determined courage which animated the very countenance of Victor. He continued his address:

“Why wouldst thou put thy trust in a God, who lived poor upon earth, who died despised by men? Had He been powerful, as gods should be, would He have suffered in that manner? Renounce Him at once. Do not force Caesar to condemn thee to tortures, whereof that which thou hast already suffered is but as the shadow to the reality. Be wise in time. Do not insult Caesar and the Commonwealth by spurning their generous offers.”

At these words, the Martyr, strengthened by the victory which he had gained, filled with the grace which God gives to them that are tried for His sake, arose, and summoning up all his courage, as if facing again the foes of his country, addressed the Prefect, the officers, and the multitude that surrounded the tribunal:

“If in this trial, which I am made to undergo before you all, there were merely question of the interests of Caesar and of the Republic, my only defense would be to declare solemnly, that I have never injured the Emperor, that I have never failed in the respect due to his person; that I have ever been ready to serve him in the profession which I have hitherto followed. Every day, together with my brethren, I offer sacrifice for the safety of Caesar, and for the prosperity of the whole Empire. Daily, too, I present to my God a priceless and unbloody Victim, that He may bless and preserve the Commonwealth. But, would it not be the extreme of folly and blindness to devote one’s self wholly to a particular object, in preference to another which is a thousand times more excellent? What would it be, if that same object were neither according to your wishes, nor enjoyable without anxiety, nor solid, nor permanent? and if the other were all you could desire, abiding, ever-satisfying, perfect? Now, there is no sensible man among you all, who does not know that the favor of princes, the pleasures of this world, glory, honor, friends, health and life itself, are possessions which none can obtain at will, hold securely, or keep for a long time. Hence, you must confess, that it is right and reasonable to prefer to them the unutterable and solid delights, which spring from the enjoyment of God, the Author of the universe. Him we possess so soon as we love Him, and with Him we possess all things. Out of His exhaustless and everlasting treasures He draws the boundless rewards, which He bestows upon them who, for His sake, give up the vain and short-lived pleasures of this life. Hence, death has no terror for us; since it is the way which leads to bliss. Hence, we willingly undergo torments; because they extinguish the fires of hell. Thus we turn into blessings that which you look upon as simply evils. But you, in your blindness, worship as a god the worst of your enemies; him you serve in this life, and thereby draw upon yourselves unending miseries in the life of the hereafter. And who is that enemy whereof I speak? It is vice, that teaches, by word and example, the most shameful disorders. You cannot deny, that the verses which you recite and sing in public, are a means of teaching your fellow-men. Now, what is the burden of these songs and canticles, which are heard in your theatres and in your temples? Is it not an endless list of crimes and infamies, sanctioned and committed by your gods? What you would punish in men, you honor in your deities, and, inconsistent in your principles and practice, you degrade your reason and pervert your judgment.”

When the blessed Martyr began to enumerate the well-known crimes attributed to the gods of Paganism, there arose at first a long murmur among the spectators, which soon burst forth into loud exclamations. Some cried out, that he should forthwith be put to the torture; others, admiring his courage and fortitude, insisted that he should be heard. The Prefect, who did not abandon the hope of causing him to apostatize, said to the Martyr:

“If thou hast aught else to say, let us hear it.”

“Yes,” replied Victor, “I have fairly portrayed the character of your gods, and shown to you, why they deserve rather the contempt and execration of rational men, than their veneration. How different is the God whom we adore! How worthy of our love and adoration is He who, when we were His enemies, loved us first, yea with an eternal love! To save us from the snares and deceits of wicked demons, He became man – not losing aught of His Divinity, but clothing Himself with our human nature – and dwelled amongst us. O how rich was that poverty, which you blame in Him, when, at His word, ships were filled with fish, when, with five loaves, He fed five thousand men! How strong was His weakness which healed all our infirmities! How life-giving was His mortal nature, which commanded the dead to arise from the tomb! Do you, perhaps, doubt the truth of these miracles? All these things had been foretold from the beginning, and, according to His promises, are performed by His followers even in our own day, as you yourselves can attest. O, would that your eyes were opened, that you might behold the greatness of Him whom all nature obeys! And then, what was there ever more holy than His life? more pure than His doctrine? more beneficial than His promises? more dreadful than His threats? more secure than His protection? more lovely than His friendship? more ravishing than His glory? – Who among your gods is like unto Him? All the gods of the Gentiles are devils: therefore they, and their worshippers, shall be condemned to everlasting fire. But our God hath made the heavens; therefore, ‘Blessed are they that fear the Lord; that walk in His ways.’ Wherefore, most noble and learned men, use the keenness of your intellect; lay aside for a moment all hatred and contention; examine the questions fairly, and weigh impartially the reasons advanced by both parties. Degrade no longer the image of the Divinity, which is in you; forsake the unclean demons, who are hurrying you into endless ruin. Acknowledge your Maker, your Benefactor, so holy, so beautiful, so just, so merciful – whose lowliness will raise you up, whose poverty will enrich you, whose death will restore you to life; whose saving warnings now call upon you, whose rewards invite you; that He may receive you into His everlasting glory, and gladden you with His friendship forever!”

When the Martyr ceased speaking, the Prefect stood abashed and was unable to make a reply. He saw that the arguments, adduced by the veteran warrior in favor of the truth, were unanswerable, yet he was unwilling, or too timid, to make a frank avowal of his real sentiments. The other officers, who presided with him at this trial, were not less confused. Soon, however, they began to consult among themselves, to know what course they should pursue. As might have been expected from persons whose minds were set upon the things of this world, they concluded to gain by force, what they could not obtain by false and deceitful reasonings. The Prefect then said to him:

“Victor, wilt thou never stop philosophizing?”

“I cannot but speak the things which I know to be for your own good, and for the advantage of all them that hear me,” answered the Martyr.

“Make thy choice of two things: either to appease the gods by offering sacrifice, or to perish miserably.”

“If that be the alternative which you propose,” said Victor, “I must needs confirm by my example what I have taught by my words. I despise your gods; I confess Jesus Christ. Now heap upon me whatsoever torments you may choose: I am ready to endure them all for my Faith.”

This fearless answer of the Martyrs so exasperated the Prefect and the officers, that there arose a dispute among them, each one claiming the privilege of wreaking vengeance on the enemy of the gods. Eutichius, who had hitherto conducted the trial, at last resigned his right in favor of Asterius, his brother-officer. This man no sooner had the Martyr in his power, than he ordered him to be stretched upon the rack. His sufferings were long and intense. Victor, raising his eyes to heaven – whence alone he could expect consolation – prayed aloud:

“Lord Jesus, grant me patience, grant me strength.” His hopes were not disappointed. He beheld the heavens opened: his blessed Redeemer, holding in one hand the cross – the emblem of victory through sufferings – appeared to him. He looked down upon the generous sufferer, and with a smile of encouragement, said:

“Peace be with thee, Victor. I am Jesus, who suffer in My Saints whatsoever insults and torments they endure. Be of good cheer. I support thee in the struggle: I am waiting to crown thee after thou hast conquered.”

At these words of the Saviour, all the bodily pains of the Martyr suddenly vanished. His countenance became calm, his eyes shone with the brightness of ecstatic joy. In his heart, he sang a hymn of thankfulness to the God, who deigned to visit and comfort His servant. Meanwhile the executioners, although they continually relieved one another, grew weary with tormenting the unconquerable soldier of Christ. Seeing that all their efforts proved useless, and that, on the contrary, the Martyr seemed to derive new strength from his very sufferings, they began to expostulate with the Prefect. Asterius ordered them to loosen the prisoner, and to cast him into the darkest dungeon of the city. Nor was he satisfied, that by so doing he had secured the noble athlete; for he could not but perceive that there was something supernatural in the whole conduct of Victor. Wherefore, to prevent every untoward accident, he gave orders that a guard of three soldiers should be placed near the door of the prison.

But the Saviour, who, on the last day, shall say to them that are at the left, “I was sick and in prison, and ye did not visit Me,” did not forget the noble champion, who had so boldly confessed His name before men. About the middle of the night, when the deepest silence reigned all around, the door of the dungeon is suddenly thrown open: a light far brighter than that of the sun illumines the Martyr’s cell. Struck with amazement at the sight, the three soldiers fall prostrate on the ground. They hear the sounds of heavenly melody, they distinguish words of praise and thanksgiving to God, the Creator and Redeemer.

So soon as the singing ceases, and the marvellous vision disappears, the soldiers arise, and, with one consent, enter the dungeon, throw themselves at the feet of the Martyr, and beg his pardon for the harsh treatment he has received at their hands, Victor shows to them, that, were they to know the happiness of suffering for Christ, they would not pity, but rather envy him. “And yet,” said he, “that which, doubtless, you have just now witnessed is but a foreshadowing of the never-ending bliss which awaits the Christian after this life. The Lord Jesus hath sent down His angels to comfort and strengthen His unworthy servant.”

“Noble warrior,” they said, “have pity on us. Teach us how we may become partakers of that happiness in the next world. What must we do to be saved?”

“Believe in God, and in Jesus Christ, His only Son, whom He has sent into the world for the salvation of men. Repent of your sins, and be baptized.”

“We believe,” they exclaimed, “that the God of the Christians is the only true God, the Creator and Lord of the universe. We ask for baptism.”

Thereupon, Victor instructs them briefly in the principal points of the Christian doctrine: after which he sends one of them into the city, directing him to the dwelling of a Priest. When the minister of God learns what has taken place in the prison of the Martyr, he hastens joyfully to the place, designated for their meeting. There he finds the blessed Victor and his two companions, engaged in prayer. Without delay they proceed together to the sea-shore, where the three new converts are baptized by the priest, the Martyr being their sponsor. The three neophytes were called Alexander, Longinus and Felician.

In the morning, it became known throughout the city what had taken place in and around the dungeon, where the Martyr was confined. When Maximian was apprised of it, his fury knew no bounds. He swore, that Victor should be held responsible for what had occurred. Immediately, he issues his orders, that the three soldiers be forced to offer sacrifice to the gods, or put to death in a manner that may serve as a warning to others.

The Martyr, who knew beforehand what was to be expected from the cruelty of the Emperor, prepared his brother-soldiers, now also his sons in Christ, for the coming struggle, and encouraged them by these words:

“Soldiers of Christ, my generous companions, now is the time to display your courage as well as your power of endurance. Preserve manfully the fidelity, which you have but just now promised to your glorious Leader Jesus, the Son of the Eternal God. The enemy approaches, the battle is at hand. You have scarcely enlisted beneath the banners of the Cross, and already the foe, hoping to find you unprepared for the encounter, seeks to entice you from the path of duty, relying on an easy victory over your inexperience. But, my friends, you are not so untrained as he imagines. The discipline of an earthly warfare is not now lost for you, although the object is changed. You, who have fought for what is vain and perishable, are now called upon to battle for what is real and imperishable. So act that your heroism may win the approval of your heavenly King, who has chosen you, although but recently received into His army, to stand in the front rank, in defense of Religion. Let your enemies learn that, by enrolling yourselves under a nobler banner, you have lost naught of your accustomed bravery. Let no transitory dread hinder you from seizing the palm of victory, which lies now within your grasp. With the eyes of Faith, behold your King advancing before you, and opening the path that leads to endless glory. Listen to His voice, as He cheers you on: ‘In the world you shall have distress, but have confidence, I have overcome the world.” Call upon Him in your heart and with your voice. He that hath said: ‘I am with you all days, even unto the consummation of the world,’ will hear your prayer. For the glory of His name, I may give my own experience as a confirmation of the truth of my words. When, yesterday, I lay stretched upon the rack, in the midst of my agonizing pains, I called upon my merciful Saviour. Instantly, He appeared to me, holding in His hand the instrument of our Redemption, and said: ‘Peace be with thee, Victor. Fear not, I am Jesus, who suffer in My Saints the insults and torments which they endure.’ These words filled my soul with so great a sweetness and strength, that all my pains vanished at once. Wherefore, my brothers, my sons in Christ, fix your thoughts on Jesus, the author of our salvation; regard not the idle threats of mortal men, ye, who are now on the point of being received into the joyous company of the Angels. And as but lately, in the service of your country, you would have preferred death to the disgrace of a defeat – although the one as well as the other would have hurled you into everlasting destruction – now conquer, I beseech you, by a generous confession. of your Faith, that you may reign forever in bliss.”

Hardly had the Martyr finished this exhortation, when the officers made their appearance. These led them forthwith to the upper Forum, where the crowd of spectators was so great, that it seemed as if the whole city were present. Some had come thither to show their hatred of the Christians, others through a desire of seeing the Martyrs triumph over the powers of darkness. At the sight of the Martyrs, the populace filled the air with tumultuous shouts; they cursed Victor, and insulted him with every opprobrious epithet. The Martyr, without showing the least agitation of mind, with smiling countenance, and cheerful words, encouraged his three companions. When, however, the mob cried out to him: “Restore to the worship of the gods, these soldiers whom thou hast seduced;” he turned to them and said: “It is neither right nor becoming, that I should destroy what I have but now built up.”

Alexander, Longinus and Felician, were first interrogated by the Prefect. They answered firmly and briefly, that, “By the grace and mercy of God, they were Christians; that they were ready to lay down their lives in defense of their Faith, and that no earthly power could induce them to renounce the allegiance, which they owed to Jesus Christ, their Lord and Redeemer.”

The Prefect then made use of promises and threats: they remained firm and unshaken. Fearing, doubtless, that tortures would only serve to display their courage and the sincerity of their conversion to the Faith, Maximian had given orders, in the event of their not yielding to promises and threats, that they should be put to death on the very spot. This sentence was accordingly put into execution. The three Martyrs were beheaded, and thus, by suffering death in time, they secured the life of bliss in eternity.

Meanwhile, the blessed Victor, knowing that his companions, the objects of his anxious solicitude, were already enjoying their heavenly reward, besought the Lord, with sighs and tears, to make him a partaker of their happiness, as he had been a sharer in their struggles. The crowd, disappointed in the expectation of witnessing a long and bloody trial, began to vociferate, demanding of the prefect that Victor should again be put upon the rack. Their wish was soon gratified: the glorious champion was not only stretched upon the rack, but his body was mangled by the executioners, with clubs and heavy thongs made of bull’s hide. The Martyr neither flinched nor complained. The torturers, at last, grew weary of their cruel task. Victor was again sent back to prison, where he spent three days in continued prayer, commending his Martyrdom to God, with mingled tears of joy and compunction.

When the Emperor heard, that all the torments inflicted by his officers proved ineffective against the constancy of the Martyr, he resolved to take himself the matter in hand. Victor was, therefore ordered, to appear before Maximian. When he stood in the imperial presence, Maximian said to him:

“Victor, I am told thou remainest obstinate in thy adherence toa false religion.”

“As I have been dutiful in the service of my country, so I must needs be faithful to my God,” said Victor.

“The God whom thou adorest, is not the God of the Empire.”

“The God whom I adore is the God of all Empires, of all ages, of the universe.”

“Is He indeed?”

“He is the only true, eternal God; beside Him there is no God.”

“He is not the God of the divine Emperors of Rome,” said Maximian.

“He is the great King above all gods,” replied the Martyr; “the divine Emperors of Rome are poor mortal men, even as their subjects, in the sight of the true God.”

On hearing this bold answer of the Christian hero, the attendants of the Emperor, and the people that stood around, set up a cry of indignation against him. Maximian, disguising his real sentiments under the appearance of an unruffled calmness of mind, ordered an altar to be placed near the Martyr. A priest of Jupiter, bearing the incense for the sacrifice, stood near the altar. Maximian said to Victor:

“Victor, I admire thy courage. Be wise. Go, take the incense, sacrifice to Jupiter, and be our friend.”

“Never will I sacrifice to Jupiter, nor to any other demon,” answered Victor.

At a sign given by the Emperor, the officers seize the Martyr, force the incense into his hand, drag him before the altar. Victor struggles with all his strength against overpowering numbers. The spectators gaze, with trembling anxiety: “conquered at last,’ they seem to say. The arm of Victor is already made to extend over the altar, as if ready to drop the incense, when, with one vigorous thrust of his foot, he sends it rolling through the room.

“I am a Christian!” he exclaims; “the gods of the Gentiles are demons.”

The Emperor turns pale with rage: “Cut off that foot!” he shouts.

The order is executed. The Martyr offers it to God as the first-fruits of that body which is soon to be wholly sacrificed – an acceptable offering in His sight. After this, Maximian commands, that Victor be taken to a mill, that there his body may be ground to powder. This horrible sentence is forthwith carried into effect. The Martyr is-placed beneath the mill-stone, his body is crushed, but the machinery is put out of order. The Saint still breathes: to complete his victory, after so hard-fought a struggle, his head is struck off with a sword. At the same moment, a loud voice is heard from heaven: “Thou hast conquered, Victor, thou hast conquered.” Such was the Martyrdom of this glorious soldier of Christ.

Maximian – who had been unable to subdue the noble spirit of these soldiers of the Cross, whilst they were alive – sought to wreak his vengeance on them when dead. By a last act of barbarous cruelty, he forbade the bodies of the four Martyrs to be buried, ordering them to be cast into the sea. But God, who is glorified in His Saints, commanded the deep to give up these precious remains. The Christians collected them with pious care, and reverently placed them in a tomb hewn out in the solid rock – where numerous miracles proclaimed the merits and sanctity of the blessed Victor and his three companions.

Their festival is kept on the twenty-first of July.

MLA Citation

Father James A M Fastré, S.J. “Saint Victor and his Companions”. The Acts of the Early Martyrs, 1871. CatholicSaints.Info. 15 July 2022. Web. 14 April 2025. <https://catholicsaints.info/the-acts-of-the-early-martyrs-saint-victor-and-his-companions/>

SOURCE : https://catholicsaints.info/the-acts-of-the-early-martyrs-saint-victor-and-his-companions/

San Vittore Martire a Marsiglia

Festa: 21 luglio

m. 290

Patronato: Marsiglia

Emblema: Palma, Spada, Ruota, Cavallo, Stendardo

Martirologio Romano: A Marsiglia nella Provenza in Francia, san Vittore, martire.

Assai difficile è trovare notizie storicamente attendibili sul patrono di Marsiglia, il martire San Vittore. I santi Gregorio di Tours e Venanzio Fortunato, nelle loro opere, ricordano come la tomba del santo nella città francese fosse una delle mete di pellegrinaggi più frequentate nell’intera nazione.

Vittore, probabilmente appartenente ad una famiglia senatoriale, svolse il ruolo di ufficiale nell’esercito romano. Verso la fine del III secolo, in occasione della visita dell’imperatore Massimiano a Marsiglia, si trovò a dover incoraggiare i cristiani indigeni a restare saldi nella loro fede ed a resistere alla persecuzione. Questa ebbe forse inizio quando, assediata la città nel 287, i cristiani rifiutarono categoricamente di combattere, di sacrificare agli dèi e di riconoscere il dogma della divinità imperiale. Denunciato e portato dinnanzi all’imperatore, Vittore fu condannato alla tortura.

La leggendaria “Passio” gli attribuisce la conversione alla religione cristiana di tre guardie, che sarebbero così state giustiziate ancor prima di lui. Decapitato poi anch’egli, i quattro cadaveri furono gettati in mare. Alcuni loro amici riuscirono però miracolosamente a ritrovarli ed a seppellirli ove sorse poi il cimitero di Marsiglia, in una cavità ricavata nella roccia.

La prima citazione ufficiale del San Vittore in questione in un martirologio avvenne solo nell’806 con quello Lionese. A San Giovanni Cassiano, che fondò a Marsiglia un convento dedicato al santo martire, è attribuita da alcuni la stesura della “Passio”. Non è però da escludere che Cassiano si sia limitato ad adattare a questa città la storia di un qualche santo orientale e ad abbinargli un nome latino. Non esistevano infatti nelle Gallie dei martiri molto antichi, dei quali si custodissero le reliquie, venerabili come patroni.

Recenti ricerche hanno comunque appurato una seppur minima veridicità della “Passio”. Alcuni scavi effettuati nella cripta di San Vittore rivelarono una necropoli scavata nella roccia, contenente varie tombe ed un altare, al disotto di una cappella risalente al VI secolo. Due tombe marmoree contenevano i resti di due uomini, forse Vittore ed un suo compagno, ed erano situate in una sorta di costruzione paleocristiana molto simile a quella solitamente edificate sulle tombe dei martiri. Tale edificio potrebbe risalire all’inizio del V secolo, mentre le tombe addirittura ai primi anni del IV secolo. E’ attestato un culto risalente proprio a tale epoca. Il nome Vittore fu invece molto probabilmente attribuito simbolicamente ad un personaggio anonimo e Cassiano scrisse la “Passio” del patrono del suo nuovo monastero rifacendosi evidentemente a tradizioni orali.

Il nuovo Martyrologium Romanum commemora San Vittore al 21 luglio.

Autore: Fabio Arduino

SOURCE : https://www.santiebeati.it/dettaglio/63875

Woudrichem: Afbeelding van Victor van Marseille in molen Nooit Gedagt

Représentation de Victor de Marseille au moulin Nooit Gedagt de Woudrichem (Pays-Bas).

Den hellige Viktor av Marseille og tre ledsagere (d. ~290)

Minnedag:

21. juli

Den hellige Viktor (fr: Victor) levde på 200-tallet og skal ha vært en kristen offiser i den romerske hæren som var stasjonert i Marseille (Massilia) i det nåværende Sør-Frankrike. Lite historisk er kjent om ham, men det knytter seg en spennende, men upålitelig legende til ham. Det er uklart hvilke elementer i legenden som har historisk grunnlag, om noen i det hele tatt.

Viktor var stasjonert i Marseille under forfølgelsene som ble satt i gang av keiser Diokletians (284-305) medregent i vest, Maximian Herkules (286-305). Da keiseren kom til Marseille, skyndte Viktor seg fra hus til hus om natten og oppfordret de kristne til å være standhaftige dersom de måtte dø for troen. Han ble tatt på fersk gjerning og brakt til prefektene Asterius og Eutychius, som overlot ham til keiseren på grunn av hans formaninger til de kristne.

Viktor var standhaftig til tross for Maximians trusler og raserianfall, og da ble han bundet og slept gjennom gatene. Etter at han var tilbake, forslått og blodig, fortsatte han å stå imot oppfordringene om å tilbe de falske guder. Da ble han hudflettet og torturert. Under denne brutale behandlingen fikk Viktor en visjon av Kristus.

Deretter ble han kastet i fangehullet. Ved midnattstid ble han besøkt av engler, og deres lys fylte fengselet. Tre forskremte vakter, Alexander, Felician og Longinus, ba ham om å tilgi dem, og han lot sende prester som døpte dem. Vaktenes omvendelse gjorde Maximian rasende, og han lot alle fire bringe til markedsplassen. De tre soldatene holdt fast ved sin nyvunne tro, og de ble halshogd. Viktor ble slått, pisket og brakt tilbake til fengselet.

Opprinnelsen til kristendommen i Marseille ved munningen av elven Rhône i Sør-Frankrike ligger i historiens mørke, men den synes å ha vært temmelig sen til tross for byens posisjon som havneby og dens handelsforbindelser med Italia og det østlige Middelhav. Det er også svært vanskelig å finne ut særlig mye om Viktor, som er byens viktigste skytshelgen. Skriftene til de hellige Gregor av Tours og Venantius Fortunatus fra 500-tallet viser at hans grav i Marseille var et av de mest populære valfartsmålene i Frankrike. Hans lidelseshistorie fra 500-tallet er rent fiktiv, for eksempel kaller den Viktor også biskop av Marseille, en tittel som også den salige Rabanus Maurus (ca 784-856) gir ham.

Viktor kan ha vært av senatorrang eller en kristen offiser i Marseille. Byen var under beleiring i 287, og det kan være at forfølgelsen ble satt i gang da de kristne enten nektet å kjempe eller å ofre til gudene og anerkjenne keiserens guddommelighet. Viktor kan ha vært en av flere ved det navn som ble listet opp som martyrer i Martyrologium Hieronymianum, men den første fullstendige nevnelsen av ham er i martyrologiet i Lyon (806). Det er merkelig at en så populær kult ikke resulterte i noen bevis som inskripsjoner.

På 300-tallet bygde den hellige østlige munken Johannes Kassian (ca 360-435) to klostre i Marseille, det ene over graven til Viktor og hans ledsagere. Det ble senere det berømte benediktinerklosteret Saint-Victor. Noen har foreslått at Johannes var forfatteren av Viktors passio, men andre mener at den ble skrevet mye senere og var basert på det lille av informasjon som fantes i martyrologiene. Det er mulig at Kassian adopterte en østlig munk og overførte ham til Marseille, skrev om detaljene til å passe det nye stedet, ettersom det ikke var noen innfødte martyrer i Gallia som kunne tjene som skytshelgener og sørge for relikvier. Men Viktor er et latinsk navn og ikke gresk, som de til martyrskytshelgenene til andre nærliggende byer i Provençe.

Også i Paris oppsto et kloster ved navn Saint-Victor, hvor en fot av den hellige ble æret som en dyrebar relikvie, og translasjonsfesten ble feiret hvert år den 23. juli. Senere er alle relikviene gått tapt, bortsett fra noen få rester. Viktor var en av Gallias mest feirede martyrer, og hans minnedag sammen med Alexander, Felicianus og Longinus er 21. juli, men 1. juli nevnes også. Viktor ble feiret i mange deler av Vest-Europa, inkludert England fra 800-tallet. Som dødsår angis 290 eller 303, ettersom keiser Maximian befant seg i Marseille en periode i disse årene.

I kunsten fremstilles Viktor og hans ledsagere som romerske soldater, Viktor har gjerne en møllestein eller en vindmølle som attributt. Det hender også at han fremstilles mens han velter Jupiter-statuen eller mens han er i fengselet, omgitt av engler, mens han på andre bilder kan være pisket og knust av en møllestein. Det finnes også fremstillinger der kroppen hans er halshogd og kastet i en elv, hvor den blir berget av engler. Han er skytshelgen for møllere og for svakelige barn, og anropes mot lyn.

Hans passio har generelt vært avvist som historisk verdiløs, men nyere forskning viser at den likevel kan ha en viss verdi. Utgravninger i krypten i Saint-Victor i 1963 la for dagen en klippefylt nekropolis med flere graver og et alter under restene av et kapell fra 500-tallet. Under fem eller seks graver oppå hverandre var det to marmorgraver som inneholdt restene av to mannspersoner og restene av en oldkristen bygning lik dem som ofte ble bygd over gravene til martyrer som opprinnelig var gravlagt på hedenske kirkegårder. Denne bygningen kan være fra tidlig på 400-tallet og graven fra tidlig på 300-tallet og er bevis på en kult som minst går så langt tilbake. Det er trolig at graven inneholder graven til to martyrer, som kan være Viktor og en ledsager, selv om navnet Viktor godt kunne ha vært et forsøk på å gi et symbolsk navn til en navnløs martyr. Kassian kan ha skrevet hans passio for å gi informasjon om skytshelgenen til det nye klosteret, og han kan ha brukt en muntlig tradisjon som kilde for i det minste noen av detaljene.

Kilder: Attwater/John, Attwater/Cumming, Farmer, Butler (VII), Benedictines, Delaney, Bunson, KIR, CE, CSO, Patron Saints SQPN, Infocatho, Heiligenlexikon, santiebeati.it, en.wikipedia.org, zeno.org, heiligen-3s.nl - Kompilasjon og oversettelse: p. Per Einar Odden

Opprettet: 23. oktober 2000

Linken er kopiert til utklippstavlen!

SOURCE : https://www.katolsk.no/biografier/historisk/vmarseil