Saint Agapios
Martyr à Césarée de Palestine (✝ 306)
Torturé et
condamné à plusieurs reprise à être dévoré par les fauves, il fut livré aux
jeux de l'amphithéâtre durant les persécutions de Dioclétien car il refusait
d'obtenir la liberté en échange du reniement. Blessé gravement par un ours, le
lendemain, alors qu'il respirait encore, on lui attacha des pierres aux pieds
et on le jeta à la mer.
À Césarée de Palestine, en 306, saint Agapios, martyr. Déjà soumis plus d'une fois à des tortures, mais toujours réservé pour de plus hauts combats, il fut livré dans les jeux de l'amphithéâtre devant l'empereur Maxime lui-même, en l'honneur de son anniversaire, pour être dévoré par des ours et le lendemain, alors qu'il respirait encore, on lui attacha des pierres aux pieds et on le jeta à la mer.
Martyrologe
romain
Agapios de Césarée de Palestine
† 306
Agapios fait partie d’un
grand nombre de Martyrs qui furent immolés durant la persécution de Dioclétien
en Palestine.
Il fut d’abord torturé en même temps que s.Timothée de Gaza (v. 19 août), puis maintenu en prison pour plus tard, avec Thecla. Cette dernière était peut-être encore vivante lorsqu’Agapios fut torturé.
Trois fois, il avait été amené dans le cirque, mais à chaque fois le juge le renvoyait à nouvelle échéance.
Finalement, en présence de Maximin Daia, Agapios fut présenté au milieu du cirque, avec un criminel. L’empereur donna sa grâce au criminel (qui avait tué son père), au milieu des acclamations de la foule ; on vivait à nouveau la passion du Christ, où le Verbe éternel était condamné à mort, tandis qu’on libérait le criminel Barabbas (cf. Mt 27:15-26 ; Mc 15:6-15 ; Jn 18:40).
Maximin exhorta Agapios à renier sa foi. Courageusement, Agapios s’élança au-devant de l’ourse qu’on lâchait contre lui. Quand la bête le laissa, il respirait encore. On le traîna en prison ; le lendemain, on lui attacha des pierres aux pieds et on le jeta dans la mer.
Le Martyrologe Romain mentionne saint Agapios de Césarée de Palestine au 21 novembre.
Agapius of Caesarea M (RM)
Died c. 306; second feast on August 19. Saint Agapius suffered martyrdom
at Caesarea in Palestine under Diocletian. Three times he was imprisoned for
the faith. Eusebius relates how Agapius was again arrested, chained to a
murderer and taken to the amphitheater to be thrown to the wild beasts.
According to tradition, his companion was pardoned, and he was also his offered
liberty if he would renounce Christ. When Agapius refused, a bear was allowed
to attack him and almost mauled him to death. He was taken back to prison and
the following day, weighted with heavy stones, he was cast into the sea.
Eusebius says that after he battled wild animals, he was beheaded
(Benedictines, Encyclopedia).
Butler’s Lives of the Saints – Saints Timothy, Agapius, and Thecla, Martyrs
Article
A.D. 304. Whilst
Dioclesian yet held the reins of the government in his own hands, Urban, the
president of Palestine, signalized his rage and cruelty against the Christians.
In the second year of the general persecution, by his order, Saint Timothy, for
having boldly confessed his faith, was inhumanly scourged, his sides were torn
with iron combs on the rack, and he was at length burnt to death at a slow fire
at Gaza, on the 1st of May, 304, giving by his patience, a certain proof that
his charity was perfect. Saints Agapius and Thecla, after suffering many
torments, were condemned by the same judge to be led to Cæsarea, and there
exposed to wild beasts. Thecla was despatched by the beasts in the
amphitheatre; but Agapius escaped both from their fury and from the swords of
the confectors on that day. He was therefore detained two years longer in
prison, till Maximin Daia Cæsar gave orders that this confessor should be one
of the victims to grace the festival, unless he would abjure the Christian
faith. His sufferings had no way abated his constancy, and the delay of his
crown had increased the ardour of his desires speedily to join his companions
in glory. In the amphitheatre he was torn by a bear, but not killed either by
the beasts or confectors; and wounded as he was, on the following day he was
thrown into the sea. Both Latins and Greeks celebrate the memory of these
martyrs on the 19th of August.
A glorious company of
happy friends waits for us in God’s heavenly kingdom! Innumerable legions of
angels, and all the saints who have lived on earth before us from the beginning
of the world; so many holy kings, doctors, hermits, martyrs, virgins, and
confessors, and several friends with whom we here conversed. They are already
arrived at the safe harbour of eternal bliss. With what pleasure do we, with
Agapius, raise our thoughts and eyes towards them, contemplating the joys and
glory of which they are now possessed, and comparing with it our present state
of conflicts, dangers, and sufferings! They look down from their seats of glory
on us, and behold our combats with affection and solicitude for us. We are
called to follow them, and do not we redouble our desires to join them? do not
we earnestly prepare ourselves by compunction, penance, divine love, and the
practice of all good works, to be worthy of their fellowship? do not we exult
at the thought that we are very shortly, by the divine mercy, to be united to
that blessed company, and made partners of their joy, triumph, and glory? do
not we sigh for that hour, and, in the mean time, despise from our hearts all
foolish promises or threats of the world, and bear with joy all labours or
pains, that we may with the saints enjoy Christ? “Oh! if the glorious day of
eternity had already shone upon us, whither would it even now have carried us?
in what joys should we have been this instant overwhelmed?” says the devout
Thomas à Kempis.
MLA Citation
- Father Alban Butler.
“Saints Timothy, Agapius, and Thecla, Martyrs”. Lives of
the Fathers, Martyrs, and Principal Saints, 1866. CatholicSaints.Info.
26 July 2014. Web. 20 November 2019. <https://catholicsaints.info/butlers-lives-of-the-saints-saints-timothy-agapius-and-thecla-martyrs/>
SOURCE : https://catholicsaints.info/butlers-lives-of-the-saints-saints-timothy-agapius-and-thecla-martyrs/
Saint Agapius of Caesarea
Also
known as
- Agapio
- 21 November
- 20 November on some calendars
- 19 August on some calendars
Profile
Arrested three times during the persecutions of Diocletian, but released each
time. On his fourth arrest he was imprisoned for two years, then offered his freedom if he would renounce Christianity; he declined.Martyr.
Born
- c.306
- chained to a convicted
murdered and mauled by animals in the public amphitheatre
- still refusing to deny
his faith, he was mauled by a bear
- still refusing to deny
his faith, he was weighted with stones and drowned
Book of Saints – Timothy, Thecla and Agapius
Article
(August 19) (Saints) Martyrs (4th century) Three Palestinian Christians who were done todeath at Gaza under Diocletian at the beginning of the fourth century. Timothy was burned at the stake, Thecla thrown to the wild beasts in the Amphitheatre, and Agapius, a little time
afterwards, cast into the sea to drown.
MLA Citation
- Monks of Ramsgate.
“Timothy, Thecla and Agapius”. Book of Saints, 1921. CatholicSaints.Info.
19 August 2016. Web. 20 November 2019.
<https://catholicsaints.info/book-of-saints-timothy-thecla-and-agapius/>
Book of Saints – Agapius – 20 November
Article
AGAPIUS (Saint) Martyr
(November 20) (4th century) A Martyr of Caesarea in Palestine. During the first
years of the persecution under Diocletian, he thrice suffered imprisonment for
the Faith. At last, again arrested by order of the Emperor Galerius and chained
to a murderer, he was brought to the public amphitheatre to be cast to the wild
beasts. His companion obtained the Emperor’s pardon and to Agapius also liberty
was offered, but on condition of his renouncing Christ. He refused, and a bear
was let loose upon him; but after having been terribly mauled by the animal, he
was found to be still alive. Weighted with heavy stones, his body was then cast
into the sea (A.D. 306). Saint Agapius is also commemorated with Saints
Timothy, Thecla and others on August 19.
MLA Citation
- Monks of Ramsgate.
“Agapius”. Book of Saints, 1921. CatholicSaints.Info. 9 May 2012. Web. 20 November 2019.
<http://catholicsaints.info/book-of-saints-agapius-20-november/>
EUSEBIUS, Martyrs of Palestine :
Chapter III.
1. In the
course of the second year, the persecution against us increased greatly. And at
that time Urbanus2633 being governor of the province, imperial edicts were first issued to
him, commanding by a general decree that all the people should sacrifice at
once in the different cities, and offer libations to the idols.2634
In Gaza, a city of Palestine, Timotheus endured
countless tortures, and afterwards was subjected to a slow and moderate fire.
Having given, by his patience in all his sufferings, most genuine evidence of
sincerest piety toward the Deity, he bore away the crown of the victorious
athletes of religion. At the same time Agapius2635 and our contemporary, Thecla,2636 having exhibited most noble constancy, were condemned as food for the
wild beasts.
2. But who that beheld these things would not have
admired, or if they heard of them by report, would not have been astonished?
For when the heathen everywhere were holding a festival and the customary
shows, it was noised abroad that besides the other entertainments, the public
combat of those who had lately been condemned to wild beasts would also
take place.
3. As this report increased and spread in all
directions, six young men, namely, Timolaus, a native of Pontus, Dionysius from
Tripolis in Phœnicia, Romulus, a sub-deacon of the parish of Diospolis,2637 Pæsis and Alexander, both Egyptians, and another Alexander from Gaza,
having first bound their own hands, went in haste to Urbanus, who was about to
open the exhibition, evidencing great zeal for martyrdom. They confessed that
they were Christians, and by their ambition for all terrible things, showed
that those who glory in the religion of the God of the universe do not cower
before the attacks of wild beasts.
4. Immediately, after creating no ordinary
astonishment in the governor and those who were with him, they were cast into
prison. After a few days two others were added to them. One of them, named
Agapius,2638 had in former confessions endured dreadful torments of various kinds.
The other, who had supplied them with the necessaries of life, was called
Dionysius. All of these eight were beheaded on one day at Cæsarea, on the
twenty-fourth day of the month Dystrus,2639 which is the ninth before the Kalends of April.
5. Meanwhile, a change in the emperors occurred, and
the first of them all in dignity, and the second retired into private life,2640 and public affairs began to be troubled.
6. Shortly after the Roman government became divided
against itself, and a cruel war arose among them.2641 And this division, with the troubles which grew out of it, was not
settled until peace toward us had been established throughout the entire Roman
Empire.
7. For when this peace arose for all, as the daylight
after the darkest and most gloomy night, the public affairs of the Roman
government were re-established, and became happy and peaceful, and the
ancestral good-will toward each other was revived. But we will relate these
things more fully at the proper time. Now let us return to the regular course
of events.
2633
Of Urbanus governor of Palestine, we know only what is told us in the present
work (he is mentioned in this passage and in chaps. 4, 7, and 8, below) and in
the Syriac version. From the latter we learn that he succeeded Flavianus in the
second year of the persecution (304), and that he was deposed by Maximinus in
the fifth year (see also chap. 8, §7, below), and miserably executed.
2634
This is the famous fourth edict of Diocletian, which was issued in the year
304. It marks a stupendous change of method; in fact, Christianity as such is
made, for the first time since the toleration edict of Gallienus, areligio illicita, whose profession is punishable by death.
The general persecution, in the full sense, begins with the publication of this
edict. Hitherto persecution had been directed only against supposed political
offenders and church officers. The edict is a complete stultification of
Diocletian’s principles as revealed in the first three edicts, and shows a
lamentable lack of the wisdom which had dictated those measures. Mason has
performed an immense service in proving (to my opinion conclusively) that this
brutal edict, senseless in its very severity, was not issued by Diocletian, but
by Maximian, while Diocletian was quite incapacitated by illness for the
performance of any public duties. Mason’s arguments cannot be reproduced here;
they are given at length on p. 212 sq. of his work. He remarks at the close of
the discussion: “Diocletian, though he might have wished Christianity safely
abolished, feared the growing power of the Church, and dared not persecute
(till he was forced), lest he should rouse her from her passivity. But this
Fourth Edict was nothing more nor less than a loud alarum to muster the army of
the Church: as the centurions called over their lists, it taught her the
statistics of her numbers, down to the last child: it proved to her that her
troops could endure all the hardships of the campaign: it ranged her generals
in the exact order of merit. Diocletian, by an exquisite refinement of thought,
while he did not neglect the salutary fear which strong penalties might inspire
in the Christians, knew well enough that though he might torture every believer
in the world into sacrificing, yet Christianity was not killed: he knew that
men were Christians again afterwards as well as before: could he have seen
deeper yet, he would have known that the utter humiliation of a fall before men
and angels converted many a hard and worldly prelate into a broken-hearted
saint: and so he rested his hopes, not merely on the punishment of individuals,
but on his three great measures for crushing the corporate life,—the
destruction of the churches, the Scriptures, and the clergy. But this Fourth
Edict evidently returns with crass dullness and brutal complacency to the
thought that if half the church were racked till they poured the libations, and
the other half burned or butchered, Paganism would reign alone forever more,
and that the means were as eminently desirable as the end. Lastly, Diocletian
had anxiously avoided all that could rouse fanatic zeal. The first result of
the Fourth Edict was to rouse it.”
According
to the Passio S. Sabini, which Mason
accepts as in the main reliable, and which forms the strongest support for his
theory, the edict was published in April, 304. Diocletian, meanwhile, as we know
from Lactantius (de Mort. pers. 17) did not
recover sufficiently to take any part in the government until early in the year
305, so that Maximian and Galerius had matters all their own way during the
entire year, and could persecute as severely as they chose. As a result, the
Christians, both east and west, suffered greatly during this period.
2635
Agapius, as we learn from chap. 6, below, survived his contest with the wild
beasts at this time, and was thrown into prison, where he remained until the
fourth year of the persecution, when he was again brought into the arena in the
presence of the tyrant Maximinus, and was finally thrown into the sea.
2636 ἡ καθ᾽ ἡμᾶς Θέκλα. Thecla seems to be thus designated to
distinguish her from her more famous namesake, whom tradition connected with
Paul and who has played so large a part in romantic legend (see the Acts of Paul and Thecla in the Ante-Nicene Fathers, VIII. 487 sq., and the Dict. of Christ. Biog., s.v.). She is referred to again in chap. 6,
below, but we are not told whether she actually suffered or not.
2637
A city of Palestine, lying northwest of Jerusalem, and identical with the Lydda
of Acts ix. 32 sq. For many centuries the seat of a
bishop, and still prominent in the time of the crusades. The persons referred
to in this paragraph are to be distinguished from others of the same names
mentioned elsewhere.
2638
To be distinguished from the Agapius mentioned earlier in the chapter, as is
clear from the date of his death, given in this paragraph.
2639
Dystrus was the seventh month of the Macedonian year, corresponding to our
March. See the table on p. 403, below.
2641
When Maxentius usurped the purple in Rome, in the year 306. See above, Bk.
VIII. chap. 13, note 21.
Eusebius, Martyrs
of Palestine Cap.
3
EUSEBIUS, Martyrs of Palestine :
Chapter VI.
1. In the
fourth year of the persecution against us, on the twelfth day before the
Kalends of December, which is the twentieth day of the month Dius,2652 on the day before the Sabbath,2653 while the tyrant Maximinus was present and giving magnificent shows in
honor of his birthday, the following event, truly worthy of record, occurred in
the city of Cæsarea.
2. As it was an ancient custom to furnish the
spectators more splendid shows when the emperors were present than at other
times, new and foreign spectacles taking the place of the customary amusements,
such as animals brought from India or Ethiopia or other places, or men who
could astonish the beholders with skillful bodily exercises,—it was necessary
at this time, as the emperor was giving the exhibition, to add to the shows
something more wonderful. And what should this be?
3. A witness of our doctrine was brought into the
midst and endured the contest for the true and only religion. This was Agapius,
who, as we have stated a little above,2654 was, with Thecla, the second to be thrown to the wild beasts for food.
He had also, three times and more, marched with malefactors from the prison to
the arena; and every time, after threats from the judge, whether in compassion
or in hope that he might change his mind, had been reserved for other
conflicts. But the emperor being present, he was brought out at this time, as
if he had been appropriately reserved for this occasion, until the very word of
the Saviour should be fulfilled in him, which through divine knowledge he
declared to his disciples, that they should be brought before kings on account
of their testimony unto him.2655
4. He was taken into the midst of the arena with a
certain malefactor who they said was charged with the murder of his master.
5. But this murderer of his master, when he had been
cast to the wild beasts, was deemed worthy of compassion and humanity, almost
like Barabbas in the time of our Saviour. And the whole theater resounded with
shouts and cries of approval, because the murderer was humanely saved by the
emperor, and deemed worthy of honor and freedom.
6. But the athlete of religion was first summoned by
the tyrant and promised liberty if he would deny his profession. But he
testified with a loud voice that, not for any fault, but for the religion of
the Creator of the universe, he would readily and with pleasure endure whatever
might be inflicted upon him.
7. Having said this, he joined the deed to the word,
and rushed to meet a bear which had been let loose against him, surrendering
himself most cheerfully to be devoured by him. After this, as he still
breathed, he was cast into prison. And living yet one day, stones
were bound to his
feet, and he was drowned in the depths of the sea. Such was the martyrdom of
Agapius.
2652
The month Dius was the third month of the Macedonian year, and corresponded to
our November (see table on p. 403, below).
2653 προσαββ€του ἡμέρᾳ, i.e. on Friday, προσ€ββατος being sometimes used among the Jews as a
designation of that day, which was more commonly called παρασκευή (cf. Mark xv. 42). Whether it was widely used in the
Christian Church of Eusebius’ day I am unable to say (Suicer does not give the
word); but the use of it here shows that it was familiar at least in Palestine.
It is said in Kraus’ Real-Encyclop. d. christ. Alterth, s.v. Wochentage, to occur in a decree of Constantine,
quoted in Eusebius’ Vita Const. IV. 18; but the text is doubtful, and at
best, the use of it there proves no more as to the prevalence of the word than
its use in the present case, for Eusebius simply gives, in his own language,
the substance of Constantine’s edict.
Sant' Agapio di Cesarea Martire
Etimologia: Agapio = amore per il prossimo, dal
greco
Martirologio Romano: A Cesarea in Palestina, sant’Agapio,
martire: già più volte sottoposto ai supplizi, ma sempre rinviato a più grandi
combattimenti, secondo la tradizione durante i giochi dell’anfiteatro fu dato
in pasto ad un orso in presenza dello stesso Massimino e, poiché respirava ancora,
il giorno dopo fu affogato in mare con delle pietre legate ai suoi piedi.
Santi TIMOTEO, AGAPIO e TECLA, martiri
Eusebio di Cesarea nel suo trattato su "I martiri di Palestina"
inizia la descrizione di ciò che avvenne durante il secondo anno della
persecuzione (304-505) nel suo paese, dopo l'arrivo del governatore Urbano, con
il racconto del martirio di Timoteo.
«A Gaza, città della Palestina, Timoteo, dopo
aver sopportato molte torture, venne infine gettato su un fuoco basso e lento.
Dando una autenticissima prova della sua pietà verso Dio con la pazienza nel
sopportare tutti i supplizi, egli guadagnò la corona degli atleti vincitori nei
giochi sacri della religione».
E, subito dopo questo breve racconto, in cui è riassunto tutto quanto si
conosce su Timoteo, Eusebio continua: «Nello stesso suo tempo, Agapio e Tecla,
nostra contemporanea, dimostrarono una generosissima resistenza e vennero
condannati a servire di cibo alle belve».
La narrazione di Eusebio (almeno nella recensione breve) non ci informa di
quello che avvenne successivamente a Tecla; per contro si ritrovano alcuni dati
complementari a proposito di Agapio, un pò più in là, nella stessa menzione,
quando si tratta del quarto anno della persecuzione (306-307). Il vescovo di
Cesarea racconta come il 12 delle calende di dicembre, il 20 del mese di dios e
cioè al 20 novembre 306 (Eusebio precisa che era di venerdi, ma si tratta di un
errore di concordanza poiché in quell'anno il 20 novembre cadeva di mercoledi)
alla presenza dell'imperatore Massimino stesso, si svolse il supplizio di
Agapio nello stadio di Cesarea, dove egli era già stato condotto in altre circostanze
ed ogni volta era stato rimandato dal giudice, che lo riservava ad altre lotte.
Ecco quindi come, secondo Eusebio, Agapio consumò il suo martirio: «In quanto
all'atleta della pietà [Agapio] fu chiamato dapprima dal tiranno; poi gli fu
chiesto di rinnegare la sua decisione contro promessa della libertà. Ma egli
testimoniò a gran voce che non era certo per una cattiva causa ma per la sua
pietà verso il Creatore dell'universo che avrebbe volentieri e con piacere
sopportato generosamente tutti i maltrattamenti che gli sarebbero stati
inflitti. Dicendo questo, aggiunse l'atto alla parola, e si slanciò correndo
verso un'orsa scatenatagli contro e si offri con gran letizia per servirle di
cibo.
Dopo che quella l'ebbe lasciato, mentre respirava ancora, fu riportato in
prigione e colà sopravvisse per un giorno. All'indomani, gli fu legata una
pietra ai piedi e fu gettato in mezzo al mare» (I martiri di Palestina, VI,
6-7).
I Sinassari bizantini commemorano insieme i tre martiri Timoteo, Agapio e Tecla
al 19 agosto e anche al 19 settembre. Si ritrova ancora la menzione di Timoteo,
solo, al 19 febbraio; è tuttavia impossibile dire quale di queste tre date
potrebbe essere quella del martirio di Timoteo. In quanto a Agapio, è
commemorato da solo al 19 novembre (che sarebbe quindi la vigilia del giorno
indicato da Eusebio come quello della sua morte). E' difficile identificare con
certezza il Timoteo commemorato al 14 marzo nel Calendario palestino-georgiano
del Sinaiticus 34 con il martire omonimo di Gaza. G. Garitte fa notare a
ragione che questa data potrebbe essere una risonanza di quella del 24 marzo,
che è il giorno della morte del gruppo degli otto martiri di Cesarea, il
racconto del cui martirio è dato da Eusebio subito dopo quello di Timoteo. Tale
ravvicinamento non basta da solo, tuttavia, a concludere che quest'ultimo venne
martirizzato precisamente il 14 marzo 305. Lo stesso calendario commemora
Agapio al 22 novembre, data che sarebbe quella del secondo giorno successivo
alla sua morte.
Nel Martirologio Geronimiano, al 19 agosto si può ricostruire la menzione di
Timoteo da solo, senza gli altri due martiri.
In Occidente i Martirologi storici hanno ignorato il culto di questi tre
martiri, sia insieme, sia separatamente. Bisogna giungere a C. Baronio per
vedere introdotti nel Martirologio Romano da una parte, al 19 agosto, i tre
martiri Timoteo, Tecla e Agapio, senza altra localizzazione che la Palestina, e
dall'altra, al 20 novembre Agapio da solo, a Cesarea di Palestina. Nell'elogio
a lui dedicato è erroneamente indicato che il martire mori sotto Galerio
Massimiano, mentre si tratta di Massimino.
Notiamo
infine che a Gaza fu elevata una basilica (martyrion) in onore di Timoteo come
riferisce la Vita di san Porfirio di Gaza (v. BSS, X, coli. 103943) di Marco, il Diacono.
Autore: Joseph-Marie Sauget
