dimanche 26 février 2012

Saint PORPHYRE (PORPHYRIUS) de GAZA, évêque et confesseur

Порфирий Газский, свт.; Греция; XVI в.; мастер: Тзортзи (Зорзис) Фука; местонахождение: Греция. Афон, монастырь Дионисиат

Fresco in a monastery of Afon, Greece).


Saint Porphyre de Gaza

Evêque de Gaza, en Palestine (+ 420)

Evêque et confesseur.

Originaire de Thessalonique, il se rend en Egypte où, durant cinq ans, il mène une austère vie d'ermite dans le désert de Scété. Il vient alors en Palestine dans le désert, et, miné par une tumeur au foie, il s'en fut à Jérusalem pour y mourir. Nous connaissons alors quelle fut sa vie par un moine, Marc le diacre, qui nous en donna quelques aperçus. Mais Dieu en voulait autrement. Porphyre reçoit la vision du Christ crucifié avec le bon larron et il retrouve la santé. Ne voulant pas quitter la ville sainte où se trouve la croix, il devient cordonnier pour gagner sa vie. Ordonné prêtre, il obtient d'être l'un des gardiens de la vraie croix et, peu de temps après, il est choisi comme évêque de Gaza où sa charité et ses dons de thaumaturge transforment la ville païenne en une ville chrétienne.

Né à Thessalonique, il vécut cinq années en anachorète dans le désert de Scété en Égypte, et autant de l'autre côté du Jourdain, remarquable par sa bonté envers les pauvres. Ordonné ensuite évêque de Gaza, il convertit beaucoup d'infidèles, fit détruire beaucoup de temples d'idoles, dont les sectateurs lui firent subir bien des outrages, et enfin s'endormit dans la paix avec les saints.

Martyrologe romain



Évêque de Gaza

(353-420)

Saint Porphyre, né à Thessalonique, de parents riches et vertueux, fut élevé dans la piété, dans la crainte de Dieu ainsi que dans les sciences divines et humaines.

Après cinq ans de vie austère dans un couvent, ayant reçu de ses supérieurs l'ordre de partir, à cause de sa santé délabrée, il se rendit en Terre Sainte, et parvint mourant à Jérusalem. Là, dans une vision, près du tombeau du Sauveur, il fut miraculeusement guéri.

Admirons la conduite mystérieuse de la Providence! C'est Dieu Lui-même qui dirigeait Son serviteur vers la Palestine, où la réputation de ses vertus et de son mérite le fit bientôt élever au siège épiscopal de Gaza.

Terrible au paganisme, dont il détruisit les idoles, il eut à subir de cruelles persécutions; mais son zèle et sa charité réussirent peu à peu à convertir un grand nombre d'infidèles.

Parmi les nombreux prodiges au moyen desquels il triompha de l'endurcissement des ennemis de Jésus-Christ, son histoire raconte le suivant: Une sécheresse extraordinaire désolait la contrée. Les prêtres des idoles offraient sans succès sacrifices sur sacrifices à leurs dieux; le fléau devenait intolérable, et la famine avait déjà fait des victimes. Porphyre ordonna des prières spéciales. Un jour de jeûne fut fixé, et on se réunit un soir dans la plus grande église de la ville, où l'assemblée chrétienne chanta durant toute la nuit, dans l'attitude de la pénitence, des invocations à Dieu et aux Saints.

Le lendemain, une procession fut faite hors de la ville, aux tombeaux des martyrs; mais quand elle revint, les païens avaient fermé toutes les portes de la cité. Les chrétiens, tombant à genoux redoublent d'instances près de Dieu. Tout à coup le ciel jusque-là serein se couvre de nuages, et une pluie torrentielle tombe pendant deux jours sur la contrée. A cette vue, les païens ouvrent les portes et s'écrient: "Le Christ a vaincu!" Ce prodige détermina la conversion de plus de deux cents idolâtres.
Tous les nombreux miracles de Porphyre avaient pour but la conversion des âmes. Un jour qu'il traversait la mer sur un navire, une tempête affreuse éclate, le naufrage est inévitable. Mais Porphyre, éclairé de Dieu, déclare au pilote que la tempête cessera dès qu'il aura abjuré l'hérésie d'Arius. Le pilote, étonné de voir un homme qui lisait dans les coeurs, abjura aussitôt l'erreur, et les flots devinrent calmes. Porphyre, en mourant, laissa Gaza entièrement chrétienne.

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


Saint Porphyre, né à Thessalonique en 353, saint Libère étant pape et Constance II empereur romain, de parents riches et vertueux. Il fut élevé dans la piété, dans la crainte de Dieu, ainsi que dans les sciences divines et humaines.

Après cinq ans de vie austère dans un couvent, ayant reçu de ses supérieurs l’ordre de partir, à cause de sa santé délabrée, il se rendit en Terre sainte, et parvint mourant à Jérusalem. Là, dans une vision près du tombeau du Sauveur, il fut miraculeusement guéri.

Admirons la conduite mystérieuse de la Providence ! C’est Dieu Lui-même qui dirigeait Son serviteur dans la Palestine, où la réputation de ses vertus et de son mérite le fit bientôt élever au siège épiscopal de Gaza.
Terrible au paganisme, dont il détruisit les idoles, il eut à subir de cruelles persécutions ; mais son zèle et sa charité réussirent peu à peu à convertir un grand nombre d’infidèles. Parmi les nombreux prodiges au moyen desquels il triompha de l’endurcissement des ennemis de Jésus-Christ, son histoire raconte le suivant :

Une sécheresse extraordinaire désolait la contrée. Les prêtres des idoles offraient sans succès sacrifices sur sacrifices à leurs dieux, le fléau devenait intolérable, et la famine avait déjà fait des victimes. Saint Porphyre ordonna des prières spéciales. Un jour de jeûne fut fixé, et on se réunit un soir dans la plus grande église de la ville, où l’assemblée chrétienne chanta durant toute la nuit, dans l’attitude de la pénitence, des invocations à Dieu et aux Saints. Le lendemain, une procession fut faite hors de la ville, aux tombeaux des Martyrs ; mais quand elle revint, les païens avaient fermé toutes les portes de la cité. Les Chrétiens, tombant à genoux, redoublent d’instances près de Dieu. Tout à coup le ciel jusque-là serein se couvre de nuages, et une pluie torrentielle tombe pendant deux jours sur la contrée. À cette vue, les païens ouvrent les portes et s’écrient : « Le Christ a vaincu ! » Ce prodige détermina la conversion de plus de deux cents idolâtres.

Tous les nombreux miracles de saint Porphyre avaient pour but la conversion des âmes. Un jour qu’il traversait la mer sur un navire, une tempête affreuse éclate, le naufrage est inévitable. Mais saint Porphyre, éclairé de Dieu, déclare au pilote que la tempête cessera dès qu’il aura abjuré l’hérésie d’Arius. Le pilote, étonné de voir un homme qui lisait dans les cœurs, abjura aussitôt l’erreur, et les flots devinrent calmes.

Saint Porphyre est l’un des envoyés de Jésus-Christ dans lesquels s’est le mieux vérifiée la promesse du Sauveur à Ses Apôtres : « Des miracles étonnants seront opérés par la Foi de Mes disciples ; en Mon Nom, ils chasseront les démons, parleront les langues, guériront les malades… »

Saint Porphyre s’endormit dans la paix du Christ l’an 420, tandis que saint Boniface Ier était pape et Théodose II le Jeune empereur romain, laissant Gaza presque entièrement chrétienne.

SOURCE : http://www.cassicia.com/FR/Vie-de-saint-Porphyre-eveque-de-Gaza-Fete-le-26-fevrier-Il-meurt-l-an-420-laissant-Gaza-presque-entierement-chretienne-apres-la-conversion-des-infideles-et-des-Ariens-No_1234.htm

Saint Porphyre, évêque de Gaza en Palestine, et sainte Irène, vierge. 420.

26 février.

- Saint Porphyre, évêque de Gaza en Palestine, et sainte Irène, vierge. 420.

Pape : Saint Boniface Ier. Empereur romain : Flavius Honorius.

" Les hommes sont étrangers et pélerins sur la terre."

Heb., XI, 14.

Saint Porphyre, né à Thessalonique en 353, de parents riches et vertueux, fut élevé dans la piété, dans la crainte de Dieu ainsi que dans les sciences divines et humaines.

A l'âge de vingt-cinq ans, l'amour divin lui fit abandonner toutes les richesses de la terre, quitter son pays et ses parents pour embrasser la vie religieuse dans un monastère de Scété en Egypte. Après cinq ans de vie austère, ayant reçu de ses supérieurs l'ordre de partir, à cause de sa santé délabrée, il se rendit en Terre Sainte, et parvint extrêmement malade à Jérusalem.

A Thessalonique, il n'avait pu faire le partage de ses richesses avec ses frères qui étaient trop jeunes, il n'avait pas encore exécuté le précepte de l'Evangile de vendre tout son bien et de le distribuer aux pauvres. Il envoya donc, depuis Jérusalem, un jeune homme nommé Marc, afin qu'il fît procéder à ce partage. Marc, qui deviendra son fidèle disciple, rapporta le lot de saint Porphyre qui consistait en 4 400 écus d'or et quantité de meubles précieux.

Quant Marc arriva, il fut très heureusement surpris de trouver notre Saint en pleine santé. Saint Porphyre lui raconta qu'il s'était, presque à l'article de la mort, traîné jusqu'au Calvaire, que Notre Seigneur Jésus-Christ lui était apparu sur la Croix, lui avait mis une croix sur les épaules et que d'un coup il avait été guéri et ne ressentait plus depuis aucune souffrance.

Les richesses rapportées de Thessalonique furent distribuer aux pauvres de Jérusalem et aux monastères environnants. C'est bien Dieu Lui-même qui dirigeait Son serviteur vers la Palestine, où la réputation de ses vertus et de son mérite le fit bientôt élever au siège épiscopal de Gaza.

A l'âge de quarante ans, Prayle, patriarche de Jérusalem, l'ordonna prêtre, et lui confia la garde du bois adorable de Notre Sauveur. Trois ans plus tard, il fut fait évêque de Gaza, en Palestine, par Jean, archevêque de Césarée, métropolitain de cette province, saint homme, auquel le clergé et le peuple avaient remis cette élection, parce qu'il n'avaient pu s'accorder. Ainsi, au lieu de ne penser qu'à expier ses péchés, comme il le disait lui-même, il se trouva engagé à travailler à l'expiation de ceux des autres. Dès qu'il fut sacré, il se rendit à Gaza, où les idolâtres, dont cette ville était toute remplie, le regardèrent comme le plus grand ennemi de leurs dieux.

Un jour qu'il avait du quitter sa maison épiscopale pour échapper à la fureur des idolâtres, il se réfugia avec un de ses prêtres dans une maisonnette habitée par une pauvre femme et sa petite fille. Celle-ci s'appelait Irène et avait quatorze ans.

Reconnaissant l'évêque, la jeune fille, qui se trouvait seule à ce moment, se jeta à ses pieds et le vénéra. L'évêque lui demanda le nom de ses parents.

" Je n'ai plus ni père ni mère, j'ai seulement une vieille grand-mère que je nourris avec moi de mon travail.

- Êtes-vous Chrétienne mon enfant ?

- Non, mais je désire le devenir.

Que ce peuple est porté au bien ! Si l'ennemi n'y mettait pas obstacle... Mais Dieu sera le maître !"

Puis, il pria Irène de leur prêter une place sur la terrasse de la maison pour se reposer et de ne dire à personne qu'ils y fussent. Sainte Irène s'exécuta et fit preuve d'une grande générosité et d'un zèle si touchant dans le service de notre Saint que celui-ci en pleura tendrement.

Bientôt, parmi les nombreux prodiges au moyen desquels il triompha de l'endurcissement des ennemis de Notre Seigneur Jésus-Christ, une sécheresse extraordinaire désola la contrée. Les prêtres des idoles offrirent sans succès sacrifices sur sacrifices à leurs dieux ; le fléau devint intolérable, et la famine faisait de nombreuses victimes.

Saint Porphyre ordonna des prières spéciales. Un jour de jeûne fut fixé, et on se réunit un soir dans la plus grande église de la ville, où l'assemblée chrétienne chanta durant toute la nuit, dans l'attitude de la pénitence, des invocations à Dieu et aux Saints.

Le lendemain, une procession fut faite hors de la ville, aux tombeaux des martyrs ; mais quand elle revint, les païens avaient fermé toutes les portes de la cité. Les Chrétiens, tombant à genoux, redoublèrent d'instances près de Dieu. Tout à coup le ciel jusque-là serein se couvrit de nuages, et une pluie torrentielle tombe pendant deux jours sur la contrée. A cette vue, les païens ouvrent les portes et s'écrièrent :

" Le Christ a vaincu !"

Ce prodige détermina la conversion d'un très grand nombre d'idolâtres.

Tous les nombreux miracles de Porphyre avaient pour but la conversion des âmes. Un jour qu'il traversait la mer sur un navire, une tempête affreuse éclata, le naufrage était inévitable. Mais Porphyre, éclairé de Dieu, déclara au pilote que la tempête cesserait dès qu'il aurait abjuré l'hérésie d'Arius. Le pilote, étonné de voir un homme qui lisait dans les coeurs, abjura aussitôt l'erreur, et les flots devinrent calmes.

Cependant, saint Porphyre n'avait pas oublier sainte Irène, sa petite bienfaitrice. Lorsque Gaza fût presque entièrement débarrassée des Idolâtres et des hérétiques ariens, il l'envoya quérir. Notre Sainte vint avec une de ses tantes et sa grand-mère. Saint Porphyre les secoura, car elles étaient bien pauvres, les instruisit, et les admit au baptême.

Le saint évêque demanda alors à sainte Irène si elle ne voulait pas s'établir, en lui promettant de la doter et de lui présenter un futur mari chrétien.

" Mais, saint père, vous m'avez déjà donner un Epoux, et vous ne voudrez pas que j'en accepte un autre.

- Mais quel Epoux ma fille ?

- Le Sauveur de mon âme, l'Epoux des vierges."

Le saint prélat se mit à pleurer de joie. Il la renvoya donc en sa maison, lui recommandant de mener une vie et une conduite digne de sa vocation.

Quelques temps plus tard, à la suite du décès de sa grand-mère, saint Porphyre confia sainte Irène à la conduite de la diaconesse Manaris. Un grand nombre de jeunes filles suivirent l'exemple de sainte Irène, qui mourut dans sa virginité baptismale en 490.

Porphyre, en mourant le 26 février 420, laissa Gaza entièrement chrétienne et délivrée des Idolâtres comme des hérétiques.

Anna Lampadaridi, La conversion de Gaza au christianisme. La Vie de S. Porphyre par Marc le Diacre (BHG 1570). Édition critique, traduction, commentaire

Bruxelles, Société des Bollandistes (« Subsidia Hagiographica », 95), 2016

La Vie de l’évêque Porphyre de Gaza (v. 347‑420 selon une chronologie traditionnelle assez incertaine) compte parmi les textes hagiographiques grecs les plus estimables, sinon les plus remarquables, du ve siècle. Pour cette raison, il a retenu l’attention et suscité les interrogations d’érudits du passé comme Adolf Harnack, Gaetano De Sanctis, Gustave Bardy, ou plus récemment avec Franck Trombley, Christoph Markschies ou Giulia Sfameni Gasparro. Ce récit édifiant aux allures de merveilleux offre un témoignage exceptionnel sur l’histoire de la ville de Gaza, de la province de Palestine et, plus largement, de la christianisation de la moitié orientale du monde romain sous le règne de l’empereur Arcadius (395‑408), fils aîné de Théodose Ier. Le texte, long d’environ 16 000 mots répartis en près de 105 courts chapitres ou paragraphes – soit une quarantaine de pages in-quarto –, bénéficiait jusque-là d’une édition établie, traduite et commentée par les hellénistes et historiens Henri Grégoire (1881‑1964) et Marc-Antoine Kugener (1873‑1941), parue aux Belles Lettres en 1930. Les deux savants avaient qualifié ce texte de « roman historique » en raison de libertés prises avec la vérité et d’emprunts à l’Histoire Philothée de Théodoret de Cyr composée vers 443‑444. Ils avaient alors proposé de considérer l’œuvre comme un texte remanié au milieu du vie siècle à partir d’un fond jugé vraisemblable. Néanmoins, quatre-vingts ans plus tard, la thèse de la pieuse fiction emporte de plus en plus l’adhésion des spécialistes de l’Antiquité tardive, et le présent livre vient apporter une contribution importante aux débats anciens et actuels sur la valeur qu’il faut ou non accorder à la Vie de Porphyre.

Helléniste de formation, Anna Lampadaridi a consacré à la question de l’authenticité du récit hagiographique une thèse de philologie byzantine dirigée par le professeur Bernard Flusin de l’université Paris-Sorbonne, et a choisi de prendre le problème à sa racine en proposant d’établir une nouvelle édition du texte âprement et longuement discuté depuis la publication de Grégoire et Kugener. Il en résulte un travail minutieux dans son exigence scientifique, soigné dans sa démarche philologique et mesuré dans ses commentaires historiques. Il est bien naturel que la version remaniée de cette thèse trouve sa place dans la prestigieuse série des Subsidia Hagiographica publiée à Bruxelles par la Société des Pères bollandistes dont plusieurs membres illustres (Hippolyte Delehaye, Paul Peeters, François Halkin, Michel van Esbroeck) avaient consacré leur talent et leur science à ce texte controversé. Tandis que l’édition publiée en 1930 reposait sur la collation de quatre manuscrits (bibliothèque bodléienne, Baroccianus 238 ; bibliothèque nationale de Vienne, Historicus Graecus 3 et Supplementum Graecum 50 ; bibliothèque patriarcale de Jérusalem, Saint-Sépulcre 1), A. Lampadaridi offre au public savant un texte établi à partir de tous les témoins repérés de la tradition directe, c’est-à-dire six manuscrits byzantins datés des xe-xie siècles et décrits avec soin aux p. 38‑43, dont deux manuscrits inconnus de Grégoire et Kugener (bibliothèque patriarcale d’Istanbul, Sainte-Trinité 95 ; bibliothèque vaticane, Ottobonianus Graecus 92). Par souci de ne rien négliger pour éditer au mieux le texte, l’éditrice a également utilisé un manuscrit supplémentaire (Parisinus Graecus 1452 du xe siècle) dans lequel la Vie figure en une version condensée. Il était indispensable pour l’établissement et l’histoire du texte de ne pas omettre l’apport des deux abrégés grecs (Bibliotheca Hagiographica Graeca, nos 1571‑1572) ni celui des deux versions médiévales connues en géorgien et en slavon. Ce travail consciencieux permet d’améliorer la précédente édition jusqu’à présent seule disponible et traduite dans les principales langues des études classiques.

Souvent de belle taille et néanmoins très lisible, l’apparat critique de la nouvelle édition permet facilement de comparer le texte actuel avec l’édition de Grégoire et Kugener et de mesurer le travail d’ecdotique accompli et le talent philologique déployé par A. Lampadaridi : près de 160 corrections ont ainsi été apportées à l’édition de la Vie de Porphyre parue en 1930. Certes, le texte n’est pas radicalement modifié dans sa structure ni dans son récit, mais il s’en trouve amélioré sur de nombreux de points de détail : des particules sont suppléées, des articles supprimés ou des mots rétablis ; des corrections orthographiques nombreuses sont introduites ; des révisions de l’accentuation autrefois défectueuse sont proposées à bon escient ; la modification du nombre plutôt que du genre de rares mots ainsi que de la terminaison de certains verbes ou de la désinence de quelques noms propres ou communs est justifiée ; des coquilles laissées par Grégoire et Kugener se trouvent corrigées dans l’actuelle édition ; enfin, de manière plus exceptionnelle, l’éditrice propose le remplacement d’un mot par un autre mot, le plus souvent proche sur le plan sémantique. Sur la centaine de petits chapitres qui subdivisent le texte hagiographique, des corrections sensibles ont été apportées, entre autres, aux paragraphes 7, 13, 20, 23, 38, 70, 88, 98 et 103. Le texte rédigé en grec ancien, ou plutôt en grec protobyzantin au regard de l’influence lexicale du latin tardif ressortissant au domaine administratif et militaire, de certaines évolutions morphologiques et de caractéristiques syntaxiques (cf. p. 50‑56), est accompagné d’une traduction précise et claire en langue française qui met ce récit à la disposition d’un vaste lectorat.

En raison de sa nature hagiographique, la Vie de Porphyre pourrait retenir l’attention de tous ceux intéressés par la question du modèle de sainteté épiscopale dans l’Antiquité tardive et de la construction d’un culte à l’échelle d’une ville. Mais le texte se dérobe à un tel examen en raison de sa nature singulière : Porphyre n’est pas un saint à l’efficacité durable dans la mesure où sa mémoire n’est matérialisée par aucune relique, sa sainteté n’accomplit pas de miracles posthumes, son tombeau ne suscite aucun culte particulier (cf. p. 68). Son nom est certes mentionné dans des calendriers liturgiques en géorgien, syriaque, grec et arménien, mais il s’agit d’une figure fantomatique. L’intérêt du texte porte avant tout sur l’histoire chrétienne et merveilleuse d’un évêché palestinien, ce qui justifie le choix de l’éditrice de reléguer dans le titre la Vie de Porphyre en seconde position au profit de la notion plus générale de christianisation de Gaza. La ville est en effet la véritable protagoniste de l’histoire qu’on peut rappeler en quelques lignes : notable de Thessalonique devenu ascète en Égypte puis en Palestine, Porphyre est ordonné prêtre puis évêque contre sa volonté par le patriarche de Jérusalem (§ 1‑16). Il accomplit des miracles en faveur de la petite communauté chrétienne de Gaza harcelée par la population païenne (§ 17‑32), ce qui le décide à se rendre auprès du couple impérial à Constantinople pour obtenir des subsides et une autorisation de détruire les sanctuaires et d’extirper le paganisme (§ 33‑57), ce qui est fait au retour avec l’appui de l’armée (§ 58‑74) avant que ne soient érigée une cathédrale (§ 75‑79 et 92‑94), accomplis divers miracles (§ 80‑91) et réprimée une révolte de païens qui se convertissent avant la mort de l’évêque (§ 95‑103).

Le récit hagiographique est beau, sans doute trop au regard de ses invraisemblances historiques, en particulier l’évocation du recours à la force sur ordre de l’empereur Arcadius pour détruire tous les sanctuaires païens d’une cité prospère et fidèle à son autorité. À lire les quelque deux cents notes érudites qui éclairent le texte et l’accompagnent sur une quarantaine de pages, on comprend qu’il faut prendre avec précaution une source d’une historicité douteuse que l’opinion avertie considère désormais comme une fable. La part de l’invention n’est pas négligeable dans cette biographie : hier comme aujourd’hui, éditeurs et lecteurs de la Vie de Porphyre ont relevé des poncifs hagiographiques multiples, des récits miraculeux convenus, des contradictions narratives flagrantes, des toponymes aux origines fantaisistes et des impossibilités chronologiques. Malgré ses incohérences soulignées et expliquées par son éditrice, la Vie de Porphyre livre un superbe témoignage littéraire sur la construction de la mémoire religieuse d’une ville devenue chrétienne sur le tard avec force et éclat.

Référence électronique

Sylvain Destephen, « Anna Lampadaridi, La conversion de Gaza au christianisme. La Vie de S. Porphyre par Marc le Diacre (BHG 1570). Édition critique, traduction, commentaire », Revue de l’histoire des religions [En ligne], 3 | 2017, mis en ligne le 01 septembre 2017, consulté le 25 février 2021. URL : http://journals.openedition.org/rhr/8773 ; DOI : https://doi.org/10.4000/rhr.8773

SOURCE : https://journals.openedition.org/rhr/8773

Saint Porphyrius of Gaza

Also known as

Porphyry

Memorial

26 February

Profile

Born to wealth. Hermit in the desert of Skete, EgyptHermit in Palestine on the bank of the Jordan River. Ordained as a priest in Jerusalem. Reluctant bishop of Gaza, he took to this assignment with great zeal and devotion. He converted almost all of his diocese, and nearly eliminated paganism in it.

Born

Greek

Died

420

Canonized

Pre-Congregation

Additional Information

Book of Saints, by the Monks of Ramsgate

Catholic Encyclopedia

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

other sites in english

a sinner

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John Dillon

Life of Porphyry, Bishop of Gaza, by Mark the Deacon

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Orthodox Church in America

uCatholic

ebooks

The life of Porphyry, bishop of Gaza, by Mark the Deacon

sitios en español

Martirologio Romano2001 edición

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Santi e Beati

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Svetniki

MLA Citation

“Saint Porphyrius of Gaza“. CatholicSaints.Info. 23 May 2020. Web. 25 February 2021. <https://catholicsaints.info/saint-porphyrius-of-gaza/>

SOURCE : https://catholicsaints.info/saint-porphyrius-of-gaza/


St. Porphyrius

Bishop of Gaza in Palestine, b. at Thessalonica about 347; d. at Gaza, 26 February, 420. After five years in the Egyptian desert of Scete he lived five years in a cave near the Jordan. In spite of his impaired health, he frequently visited the scene of the Resurrection. Here he met the Asiatic Mark, at a later date a deacon of his church and his biographer. To effect the sale of the property still owned by Porphyrius in his native city, Mark set out for Thessalonica and, upon his return, the proceeds were distributed among the monasteries of Egypt and among the necessitous in and around Jerusalem. In 392 Porphyrius wasordained to the priesthood, and the relic of the Holy Cross was intrusted to his care. In 395 he became Bishop of Gaza, a stronghold of paganism, with an insignificant Christian community. The attitude of the pagan population was hostile so that the bishop appealed to the emperor for protection and pleaded repeatedly for the destruction of pagan temples. He finally obtained an imperial rescript ordering the destruction of pagan sanctuaries at Gaza. A Christian church was erected on the site of the temple of Marnas. In 415 Porphyrius attended the Council of Diospolis. The "Vita S. Porphyrii" of Mark the Deacon, formerly known only in a Latin translation, was published in 1874 by M. Haupt in its original Greek text; a new edition was issued in 1895 by the Bonn Philological Society.

Sources

Acta SS., Feb., III (Paris, 1865), 649-66; NUTH, De Marci diaconi vita Porphyrii episcopi Gazensis quaestiones historicae et grammaticae (Bonn, 1897); Butler, Lives of the Saints, 26 Feb.

Weber, Nicholas. "St. Porphyrius." The Catholic Encyclopedia. Vol. 12. New York: Robert Appleton Company, 1911. 27 Feb. 2016 <http://www.newadvent.org/cathen/12282c.htm>.

Transcription. This article was transcribed for New Advent by Kenneth M. Caldwell. Dedicated to the memory of Don McGonigle.

Ecclesiastical approbation. Nihil Obstat. June 1, 1911. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.

Copyright © 2020 by Kevin Knight. Dedicated to the Immaculate Heart of Mary.


At the age of twenty-five, St. Porphyry of Gaza (d.420), a rich citizen of Thessalonica, left the world for one of the great religious houses in the desert of Sceté. Here he remained five years, and then, finding himself drawn to a more solitary life, passed into Palestine, where he spent a similar period in the severest penance, till ill health obliged him to moderate his austerities. He then made his home in Jerusalem, and in spite of his ailments visited the Holy Places every day; thinking, says his biographer, so little of his sickness that he seemed to be afflicted in another body, and not his own.

About this time God put it into his heart to sell all he had and give to the poor, and then in reward of the sacrifice restored him by a miracle to perfect health. In 393 he was ordained priest and intrusted with the care of the relics of the true cross; three years later, in spite of all the resistance his humility could make, he was consecrated Bishop of Gaza. He was, in effect, kidnapped (with the help of a neighboring bishop, by the way) and forcibly consecrated bishop by the members of the small Christian community there.

That city was a hotbed of paganism, and Porphyry found in it an ample scope for his apostolic zeal. His labors and the miracles which attended them effected the conversion of many; and an imperial edict for the destruction of the pagan temples, obtained through the influence of St. John Chrysostom, greatly strengthened his hands. When St. Porphyry first went to Gaza, he found there one temple more splendid than the rest, in honor of the chief god.

When the edict went forth to destroy all traces of heathen worship, St. Porphyry determined to put Satan to special shame where he had received special honor. A Christian church was built upon the site, and its approach was paved with the marbles of the heathen temple. Thus every worshipper of Jesus Christ trod the relics of idolatry and superstition underfoot each time he went to assist at the holy Mass. He lived to see his diocese for the most part clear of idolatry, and died in 420.

SOURCE : http://www.ucatholic.com/saints/saint-porphyry/

Porphyry of Gaza B (RM)

(also known as Porphyrius)


Born in Thessalonica, Macedonia, in 353; died at Gaza in 420.


Born into a wealthy home, Porphyry at the age of 25 left Thessalonica for Egypt, where he entered the famous desert monastery of Skete. Five years later he went to Palestine to visit its holy places, and settled in a cave near the Jordan River for another five years before. At this time he developed a serious illness and decided to spend his last days in Jerusalem, where he could daily visit the sites of our Lord's Passion. He practiced great austerities and after a period became so ill that he could only with difficulty, leaning on a stick, visit the shrines that he loved.

About this time he met a former friend of his called Mark, who, seeing his weakness and with what difficulty he walked, offered his arm, but Porphryry refused it. He had come to Palestine, he said, to seek pardon for his sins, and it was not right that he should be eased by anyone. "Rather let me undergo labor and inconvenience, that God, beholding it, may have compassion on me."

Thus he lived and suffered, each day receiving the Sacrament and visiting some spot made sacred by our Lord, and happy despite his pain, except for one thing: he still retained his wealth, and the thought of it troubled him. One day, therefore, he commissioned his friend Mark to return to Thessalonica and act on his behalf, giving him instructions to sell his property. Mark set out, and three months later returned with the assets to the value of 4,500 pieces of gold. Porphyry embraced him with joy, and Mark was delighted to find that his friend had fully recovered from his sickness.

When asked how he had been cured, Porphyry replied: "Forty days ago, being in extreme pain, I made a shift to reach Mount Calvary, where, fainting away, I felt such a blinding trance that I thought I saw our Savior on the Cross, and the good thief hanging beside Him. I said: 'Lord, remember me when You come into Your kingdom.' whereupon He ordered the thief to come to my assistance, and he, raising me off the ground on which I lay, bade me go to Christ. I ran to Him, and He, coming off His Cross, said to me: 'Take this wood (meaning the Cross) into your custody.' In obedience I carried it on my shoulders, and then I awoke and have been free from pain ever since."

The dream appears to have come true, for in course of time (about age 40) he was ordained priest and the bishop of Jerusalem committed to him the care of the Cross. But first, having distributed his wealth among the poor of Palestine and become impoverished, he learned to make shoes and earned his living as a cobbler.

In his later life he was sent for by the archbishop of Caesarea and, on appearing before him, found that without his knowledge he had been made a bishop in 396. And, as bishop of Gaza, he returned to Palestine, where he continued his simple lifestyle and remained the guardian of the Cross.

Most people in Gaza were still heathen and openly resented Porphyry's initial success in evangelizing their neighbors; therefore, he was harassed by the pagans of his see. The year of his consecration was also marked by a drought in Gaza. Pagans blamed the Christians for bringing this new man into their midst, and locked the saint out of the city. It is said that this happened when Porphyry and his supporters were processing around the boundaries of the city asking God to send rain. At that moment the rain began to fall, and grateful citizens again opened the gates to let in their bishop.

But other sources say that the conversion or expulsion of nearly every pagan by the time of his death was not so easy. They report that Porphyry applied to Emperor Arcadius, who gave him permission and the imperial troops needed to demolish a temple to Marnas, which had been a cause of great trouble to the Christians in Gaza. Other pagan temples and idols were destroyed as well. Riots resulted, his house was pillaged, and his life was threatened. The people of Gaza were at length brought to Christianity only by Porphyry's patient teaching.

On the site of the razed temple to Marnas, Porphyry built a large church, which was consecrated in 408. By the time of his death, his see was free of paganism. His friend, Mark, who had become his deacon, wrote his biography. Another biography, however, seems to deny that Porphyry appealed to force.

Mark's biography is a valuable document for its picture of the last days of paganism around the eastern Mediterranean; it is also a witness to the reverence given at Jerusalem at the end of the 4th century to what purported to be a large piece of the wood of Christ's Cross (Attwater, Benedictines, Bentley, Delaney, Encyclopedia, Gill, White).

Pictorial Lives of the Saints – Saint Porphyry, Bishop

At the age of twenty-five, Porphyry, a rich citizen of Thessalonica, left the world for one of the great religious houses in the desert of Scete. Here he remained five years, and then finding himself drawn to a more solitary life passed into Palestine, where he spent a similar period in the severest penance, till ill health obliged him to moderate his austerities. He then made his home in Jerusalem, and in spite of his ailments visited the Holy Places every day; thinking, says his biographer, so little of his sickness, that he seemed to be afflicted in another body, and not his own. About this time God put it into his heart to sell all he had and give to the poor, and then in reward of the sacrifice restored him by a miracle to perfect health. In 393 he was ordained priest, and entrusted with the care of the relics of the True Cross; three years later, in spite of all the resistance his humility could make, he was consecrated Bishop of Gaza. That city was a hot-bed of paganism, and Porphyry found in it an ample scope for his apostolic zeal. His labors and the miracles which attended them effected the conversion of many; and an imperial edict for the destruction of the temples, obtained through the influence of Saint John Chrysostom, greatly strengthened his hands. When Saint Porphyry first went to Gaza, he found there one temple more splendid than the rest, in honor of the chief god. When the edict went forth to destroy all traces of heathen worship, Saint Porphyry determined to put Satan to special shame where he had received special honor. A Christian church was built upon the site, and its approach was paved with the marbles of the heathen temple. Thus every worshiper of Jesus Christ trod the relics of idolatry and superstition under foot each time he went to assist at the Holy Mass. He lived to see his diocese for the most part clear of idolatry, and died A.D. 420.

Reflection – All superstitious searching into secret things is forbidden by the first commandment, equally with the worship of any false god. Let us ask Saint Porphyry for a great zeal in keeping this commandment, lest we be led away, as so many are, by a curious and prying mind.

SOURCE : https://catholicsaints.info/pictorial-lives-of-the-saints-saint-porphyry-bishop/

February 26

St. Porphyrius, Bishop of Gaza, Confessor

From his life, written with great accuracy by his faithful disciple Mark. See Fleury, t. 5. Tillemont, t. 10. Chatelain, p. 777. In the king’s library at Paris is a Greek MS. life of St. Porphyrius, (abridged from that of Mark,) which has never been translated.

A.D. 420.

PORPHYRIUS, a native of Thessalonica in Macedonia, was of a noble and wealthy family. The desire of renouncing the world made him leave his friends and country at twenty-five years of age, in 378, to pass into Egypt, where he consecrated himself to God in a famous monastery in the desert of Sceté. After five years spent there in the penitential exercises of a monastic life, he went into Palestine to visit the holy places of Jerusalem. After this he took up his abode in a cave near the Jordan, where he passed other five years in great austerity, till he fell sick, when a complication of disorders obliged him to leave that place and return to Jerusalem. There he never failed daily to visit devoutly all the holy places, leaning on a staff, for he was too weak to stand upright. It happened about the same time that Mark, an Asiatic, and the author of his life, came to Jerusalem with the same intent, where he made some stay. He was much edified at the devotion with which Porphyrius continually visited the place of our Lord’s resurrection, and the other oratories. And seeing him one day labour with great pain in getting up the stairs in the chapel built by Constantine, he ran to him to offer him his assistance, which Porphyrius refused, saying: “It is not just that I who am come hither to beg pardon for my sins, should be eased by any one: rather let me undergo some labour and inconvenience, that God, beholding it, may have compassion on me.” He in this condition never omitted his usual visits of piety to the holy places, and daily partook of the mystical table, that is, of the holy sacrament. And as to his distemper, so much did he contemn it, that he seemed to be sick in another’s body and not in his own. His confidence in God always supported him. The only thing which afflicted him was, that his fortune had not been sold before this for the use of the poor. This he commissioned Mark to do for him, who accordingly set out for Thessalonica, and in three months’ time returned to Jerusalem with money and effects to the value of four thousand five hundred pieces of gold. When the blessed man saw him, he embraced him, with tears of joy for his safe and speedy return. But Porphyrius was now so well recovered, that Mark scarcely knew him to be the same person: for his body had no signs of its former decay, and his face looked full, fresh, and coloured with a healthy red. He, perceiving his friend’s amazement at his healthy looks, said to him with a smile: “Be not surprised, Mark, to see me in perfect health and strength, but admire the unspeakable goodness of Christ, who can easily cure what is despaired of by men.” Mark asked him by what means he had recovered. He replied: “Forty days ago, being in extreme pain, I made a shift to reach Mount Calvary, where, fainting away, I fell into a kind of trance or ecstacy, during which I seemed to see our Saviour on the cross, and the good thief in the same condition near him. I said to Christ, Lord, remember me when thou comest into thy kingdom: whereupon he ordered the thief to come to my assistance, who, raising me off the ground on which I lay, bade me go to Christ. I ran to him, and he, coming off his cross, said to me: Take this wood (meaning his cross) into thy custody. In obedience to him, methought I laid it on my shoulders, and carried it some way. I awaked soon after, and have been free from pain ever since, and without the least appearance of my having ever ailed anything.” Mark was so edified with the holy man’s discourse and good example, that he became more penetrated with esteem and affection for him than ever, which made him desirous of living always with him in order to his own improvement; for he seemed to have attained to a perfect mastery over all his passions: he was endued at the same time with a divine prudence, an eminent spirit of prayer, and the gift of tears. Being also well versed in the holy scriptures and spiritual knowledge, and no stranger to profane learning, he confounded all the infidels and heretics who attempted to dispute with him. As to the money and effects which Mark had brought him, he distributed all among the necessitous in Palestine and Egypt, so that, in a very short time, he had reduced himself to the necessity of labouring for his daily food. He therefore learned to make shoes and dress leather, while Mark, being well skilled in writing, got a handsome livelihood by copying books, and had some to spare. He therefore desired the saint to partake of his earnings. But Porphyrius replied, in the words of St. Paul: He that doth not work let him not eat. He led this laborious and penitential life till he was forty years of age, when the bishop of Jerusalem ordained him priest, though much against his will, and committed to him the keeping of the holy cross: this was in 393.

The saint changed nothing in his austere penitential life, feeding only upon roots and the coarsest bread, and not eating till after sunset, except on Sundays and holidays, when he eat at noon, and added a little oil and cheese; and on account of a great weakness of stomach, he mingled a very small quantity of wine in the water he drank. This was his method of living till his death. Being elected bishop of Gaza, in 396, John, the metropolitan and archbishop of Cæsarea, wrote to the patriarch of Jerusalem to desire him to send over Porphyrius, that he might consult him on certain difficult passages of scripture. He was sent accordingly, but charged to be back in seven days. Porphyrius, receiving this order, seemed at first disturbed, but said: “God’s will be done.”

That evening he called Mark, and said to him: “Brother Mark, let us go and venerate the holy places and the sacred cross, for it will be long before we shall do it again.” Mark asked him why he said so. He answered: Our Saviour had appeared to him the night before, and said: “Give up the treasure of the cross which you have in custody, for I will marry you to a wife, poor indeed and despicable, but of great piety and virtue. Take care to adorn her well; for, however contemptible she may appear, she is my sister.” “This,” said he, “Christ signified to me last night: and I fear, in consequence, my being charged with the sins of others, whilst I labour to expiate my own; but the will of God must be obeyed.” When they had venerated the holy places and the sacred cross, and Porphyrius had prayed long before it, and with many tears, he shut up the cross in its golden case, and delivered the keys to the bishop; and having obtained his blessing, he and his disciple Mark set out the next day, with three others, among whom was one Barochas, a person whom the saint had found lying in the street almost dead, and had taken care of, cured, and instructed; who ever after served him with Mark. They arrived the next day, which was Saturday, at Cæsarea. The archbishop obliged them to sup with him. After spiritual discourses they took a little sleep, and then rose to assist at the night service. Next morning the archbishop bid the Gazæans lay hold on St. Porphyrius, and, while they held him, ordained him bishop. The holy man wept bitterly, and was inconsolable for being promoted to a dignity he judged himself so unfit for. The Gazæans, however, performed their part in endeavouring to comfort him; and, having assisted at the Sunday office, and stayed one day more at Cæsarea, they set out for Gaza, lay at Diospolis, and, late on Wednesday night, arrived at Gaza, much harassed and fatigued. For the heathens living in the villages near Gaza, having notice of their coming, had so damaged the roads in several places, and clogged them with thorns and logs of wood, that they were scarcely passable. They also contrived to raise such a smoke and stench, that the holy men were in danger of being blinded or suffocated.

There happened that year a very great drought, which the pagans ascribe to the coming of the new Christian bishop, saying that their god Marnas had foretold Porphyrius would bring public calamities and disasters on their city. In Gaza stood a famous temple of that idol which the emperor Theodosius the Elder had commanded to be shut up, but not demolished, on account of its beautiful structure. The governor afterwards had permitted the heathens to open it again. As no rain fell the two first months after St. Porphyrius’s arrival, the idolaters, in great affliction, assembled in this temple to offer sacrifices, and make supplications to this god Marnas, whom they called the Lord of rains. These they repeated for seven days, going also to a place of prayer out of the town but seeing all their endeavours ineffectual, they lost all hopes of a supply of what they so much wanted. A dearth ensuing, the Christians, to the number of two hundred and eighty, women and children included, after a day’s fast, and watching the following night in prayer, by the order of their holy bishop, went out in procession to St. Timothy’s church, in which lay the relics of the holy martyr St. Meuris, and of the confessor St. Thees, singing hymns of divine praise. But at their return to the city they found the gates shut against them, which the heathens refused to open. In this situation the Christians and St. Porphyrius above the rest, addressed almighty God with redoubled fervour for the blessing so much wanted; when in a short time, the clouds gathering, as at the prayers of Elias, there fell such a quantity of rain that the heathens opened their gates, and joining them, cried out: “Christ alone is God: He alone has overcome.” They accompanied the Christians to the church to thank God for the benefit received, which was attended with the conversion of one hundred and seventy-six persons, whom the saint instructed, baptized, and confirmed, as he did one hundred and five more before the end of that year. The miraculous preservation of the life of a pagan woman in labour, who had been despaired of, occasioned the conversion of that family and others, to the number of sixty-four.

The heathens perceiving their number decrease, grew very troublesome to the Christians, whom they excluded from commerce and all public offices, and injured them all manner of ways. St. Porphyrius, to screen himself and his flock from their outrages and vexations had recourse to the emperor’s protection. On this errand he sent Mark, his disciple, to Constantinople, and went afterwards himself in company with John, his metropolitan archbishop of Cæsarea. Here they applied themselves to St. John Chrysostom, who joyfully received them, and recommended them to the eunuch Amantius, who had great credit with the empress, and was a zealous servant of God. Amantius having introduced them to the empress, she received them with great distinction, assured them of her protection, and begged their prayers for her safe delivery, a favour she received a few days after. She desired them in another visit to sign her and her newborn son, Theodosius the Younger, with the sign of the cross, which they did. The young prince was baptized with great solemnity, and on that occasion the empress obtained from the emperor all that the bishops had requested, and in particular that the temples of Gaza should be demolished; an imperial edict being drawn up for this purpose and delivered to Cynegius, a virtuous patrician, and one full of zeal, to see it executed. They stayed at Constantinople during the feast of Easter, and at their departure the emperor and empress bestowed on them great presents. When they landed in Palestine, near Gaza, the Christians came out to meet them with a cross carried before them, singing hymns. In the place called Tetramphodos, or Four-ways-end, stood a marble statue of Venus, on a marble altar, which was in great reputation for giving oracles to young women about the choice of husbands, but had often grossly deceived them, engaging them in most unhappy marriages; so that many heathens detested its lying impostures. As the two bishops, with the procession of the Christians, and the cross borne before them, passed through that square, this idol fell down of itself, and was broken to pieces, whereupon thirty-two men and seven women were converted.

Ten days after arrived Cynegius, having with him a consular man, and a duke, or general, with a strong guard of soldiers, besides the civil magistrates of the country. He assembled the citizens and read to them the emperor’s edict, commanding their idols and temples to be destroyed, which was accordingly executed, and no less than eight public temples in the city were burnt; namely, those of the Sun, Venus, Apollo, Proserpine, Hecate, the Hierion, or of the priests, Tycheon, or of Fortune, and of Marnion of Marnos, their Jupiter. The Marnion, in which men had been often sacrificed, burned for many days. After this, the private houses and courts were all searched; the idols were every where burned or thrown into the common sewers, and all books of magic and superstition were cast into the flames. Many idolaters desired baptism; but the saint took a long time to make trial of them, and to prepare them for that sacrament by daily instructions. On the spot where the temple of Marnas had stood, was built the church of Eudoxia in the figure of a cross. She sent for this purpose, precious pillars and rich marble from Constantinople. Of the marble taken out of the Marnion, St. Porphyrius made steps and a road to the church, that it might be trampled upon by men, dogs, swine, and other beasts; whence many heathens would never walk thereon. Before he would suffer the church to be begun he proclaimed a fast, and the next morning being attended by his clergy and all the Christians in the city, they went in a body to the place from the church Irene, singing the Venite exultemus Domino, and other psalms, and answering to every verse Alleluia, Barochas carrying a cross before them. They all set to work, carrying stones and other materials, and digging the foundations according to the plan marked out and directed by Rufinus, a celebrated architect, singing psalms and saying prayers during their work. It was begun in 403, when thirty high pillars arrived from Constantinople, two of which, called Carostiæ, shone like emeralds when placed in the church. It was five years building, and when finished in 408, the holy bishop performed the consecration of it on Easter-day with the greatest pomp and solemnity. His alms to the poor on that occasion seemed boundless, though they were always exceedingly great. The good bishop spent the remainder of his life in the zealous discharge of all pastoral duties; and though he lived to see the city clear for the most part of the remains of paganism, superstition, and idolatry, he had always enough to suffer from such as continued obstinate in their errors. Falling sick, he made his pious will, in which he recommended all his dear flock to God. He died in 420, being about sixty years of age, on the 26th of February, on which day both the Greeks and Latins make mention of him. The pious author of his life concludes it, saying: “He is now in the paradise of delight, interceding for us with all the saints, by whose prayers may God have mercy on us.”

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

SOURCE : https://www.bartleby.com/210/2/262.html


San Porfirio di Gaza Vescovo


È un santo che ha legato il suo nome alla città di Gaza, luogo tormentato e al centro delle cronache in questi ultimi anni ma per il cristianesimo anche culla di un'importante filone monastico nei primi secoli. Porfirio era nato intorno al 347 in un'agiata famiglia di Tessalonica. A 31 anni decise di abbracciare la vita monastica e ritirarsi nel deserto di Scete in Egitto. Da qui, cinque anni più tardi, raggiunse pellegrino Gerusalemme, dove distribuì tutti i suoi beni ai poveri. Rimasto molto colpito dal suo comportamento, il vescovo di Gerusalemme, Giovanni, nel 392 lo ordinò sacerdote a 45 anni, affidandogli la custodia delle reliquie della Santa Croce. Tre anni dopo, alla morte del vescovo Eneo, fu chiamato a succedergli a Gaza, dove guidò per 25 anni questa piccola comunità. Morì il 26 febbraio 420. (Avvenire)

Etimologia: Porfirio = purpuroe, vermiglio, dal greco

Emblema: Bastone pastorale

Martirologio Romano: A Gaza in Palestina, san Porfirio, vescovo, che, nato a Tessalonica, visse cinque anni da anacoreta a Scete e altrettanti oltre il Giordano, distinguendosi per la benevolenza verso i poveri; ordinato poi vescovo di Gaza, abbattè molti templi dedicati agli idoli, dai cui seguaci era stato a lungo vessato, finché degno di venerazione trovò riposo nella pace dei santi.

La ‘Vita’ di s. Porfirio fu scritta dal discepolo Marco, di professione calligrafo e suo diacono a Gaza in Palestina, quindi suo contemporaneo; Marco la scrisse dopo qualche anno dalla morte di Porfirio, verso il 424, lontano da Gaza, pertanto essa è valutata veritiera al novanta per cento. 

Porfirio nacque da una agiata famiglia nel 347 a Tessalonica, antico nome di Salonicco in Grecia. A 31 anni. nel 378, lasciò il mondo e si ritirò nel deserto di Scete in Egitto per abbracciare la vita monastica. 

Rimase lì per cinque anni, poi si spostò in Palestina dove visse altri cinque anni in una grotta vicino al fiume Giordano; l’estenuante regime di austerità cui si era sottoposto, lo aveva ridotto, ancora giovane in un precario stato di salute. 

Volle visitare i Luoghi Santi a Gerusalemme, ma lo dovettero trasportare e in questa città conobbe Marco che si mise al suo fianco ad assisterlo. Avendo lasciato in Grecia dei fratelli minori e preoccupato che la sua morte poteva creare problemi di eredità del suo patrimonio, inviò Marco a risolvere per suo conto le questioni; al suo ritorno il discepolo lo ritrovò guarito miracolosamente, guarigione avvenuta durante la visita al Calvario; Porfirio distribuì i suoi beni non solo a Gerusalemme e nei villaggi vicini, dandone una buona parte ai monasteri d’Egitto che erano molto poveri. 

Rimasto a causa della sua generosità, completamente povero, si mise a fare il ciabattino per vivere. Aveva 45 anni quando nel 392, il vescovo di Gerusalemme, Giovanni, avendo sentito parlare di lui, lo ordinò sacerdote affidandogli la custodia delle reliquie della Santa Croce. 

Marco nel descriverlo dice: “Uomo senza macchia, dolce, pietoso, possedeva più degli altri il dono di interpretare la Sacra Scrittura, di contrastare gli eretici; amava i poveri, si commuoveva facilmente fino alle lacrime”. Dopo la morte nel 395 di Eneo, vescovo di Gaza, fu chiamato a succedergli, venendo consacrato vescovo dal metropolita di Cesarea di Palestina. 

La comunità di Gaza era piccola ma un primo prodigio, quello di aver ottenuto la pioggia, fece aumentare il suo gregge con la conversione di più di cento pagani; ma la pratica dell’idolatria proseguiva e lui veniva continuamente contrastato, mandò Marco a Gerusalemme, che con l’aiuto di s. Giovanni Crisostomo, poté ottenere un’ordinanza imperiale per la chiusura dei tempi idolatrici di Gaza. 

Questa disposizione non fu però messa in pratica completamente e nonostante le nuove conversioni, avvenute per i suoi poteri taumaturgici, le angherie ed i maltrattamenti verso i neofiti si intensificarono. 

Porfirio fu costretto a partire per Costantinopoli insieme al metropolita di Cesarea, per recarsi a perorare di persona la causa cristiana al palazzo imperiale. 

Guadagnarono alla loro causa l’imperatrice Eudossia, che da poco aveva partorito il futuro Teodosio II; dopo aver battezzato il neonato, il 18 aprile 402, si imbarcarono per il ritorno portando con loro un nuovo decreto per la distruzione dei templi idolatrici, e la concessione di privilegi accordati ai luoghi di culto cristiani. 

Questa volta l’editto fu rispettato e Porfirio poté costruire delle chiese sulle rovine dei templi, nel contempo la sua fama di taumaturgo si espanse con miracoli operati senza sosta, come quello dei tre fanciulli ripescati sani e salvi da un pozzo. 

Dopo aver condotto la diocesi per ancora molti anni e dopo aver raccomandato a Dio i membri del suo gregge, si addormentò nel Signore il 26 febbraio 420, dopo circa 25 anni di episcopato, a 73 anni di età. 

Il nome Porfirio proviene dal greco ‘Porph_rios’ con il significato di “purpureo, color porpora”.

Autore: Antonio Borrelli
Mark the Deacon. Life of Porphyry, Bishop of Gaza, Translated with introduction and notes by G. F. Hill (Oxford: Clarendon Press, 1913) :

http://www.fordham.edu/halsall/basis/porphyry.asp