March XXXI

Saint Benjamin, Deacon, M.

From Theodoret, Hist. Eccles. 1. 5, c. 39, &c.

A. D. 424.

Isdegerdes, son of Sapor III., put a stop to the cruel persecutions against the Christians in Persia, which had been begun by Sapor II., and the Church had enjoyed twelve years’ peace in that kingdom, when, in 420, it was disturbed by the indiscreet zeal of one Abdas, a Christian bishop, who burned down the Pyræum, or temple of fire, the great divinity of the Persians. King Isdegerdes threatened to demolish all the churches of the Christians, unless he would rebuild it. Abdas had done ill in destroying the temple, but did well in refusing to rebuild it; for nothing can make it lawful to contribute to any act of idolatry, or to the building a temple, as Theodoret observes. Isdegerdes therefore demolished all the Christian churches in Persia, put to death Abdas, and raised a general persecution against the Church, which continued forty years with great fury. Isdegerdes des died the year following, in 421. But his son and successor, Varanes carried on the persecution with greater inhumanity. The very description which Theodoret, a contemporary writer, and one that lived in the neighborhood gives of the cruelties he exercised on the Christians, strikes us with horror: some were flayed alive in different parts of the body, and suffered all kinds of torture that could be invented: others, being stuck all over with sharp reeds, were hauled and rolled about in that condition; others were tormented divers other ways, such as nothing but the most hellish malice was capable of suggesting. Among these glorious champions of Christ was St. Benjamin, a deacon. The tyrant caused him to be beaten and imprisoned. He had lain a year in the dungeon, when an ambassador from the emperor obtained his enlargement, on condition he should never speak to any of the courtiers about religion. The ambassador passed his word in his behalf that he would not: but Benjamin, who was a minister of the gospel, declared that he could not detain the truth in captivity, conscious to himself of the condemnation of the slothful servant for having hid his talent. He therefore neglected no opportunity of announcing Christ. The king, being informed that he still preached the faith in his kingdom, ordered him to be apprehended; but the martyr made no other reply to his threats than by putting this question to the king: What opinion he would have of any of his subjects who should renounce his allegiance to him, and join in war against him. The enraged tyrant caused reeds to be run in between the nails and the flesh both of his hands and feet, and the same to be thrust into other most tender parts, and drawn out again, and this to be frequently repeated with violence. He lastly ordered a knotty stake to be thrust into his bowels to rend and tear them, in which torment he expired in the year 424. The Roman Martyrology places his name on the 31st of March.

St. Ephrem, considering the heroic constancy of the martyrs, makes on them the following pious reflections: “The wisdom of philosophers, and the eloquence of the greatest orators, are dumb through amazement, when they contemplate the wonderful spectacle and glorious actions of the martyrs: the tyrants and judges were not able to express their astonishment when they beheld the faith, the constancy, and the cheerfulness of these holy champions. What excuse shall we have in the dreadful day of judgment, if we who have never been exposed to any cruel persecutions, or to the violence of such torments, shall have neglected the love of God and the care of a spiritual life? No temptations, no torments, were able to draw them from that love which they bore to God: but we, living in rest and delights, refuse to love our most merciful and gracious Lord. What shall we do in that day of terror, when the martyrs of Christ, standing with confidence near his throne, shall show the marks of their wounds? What shall we then show? Shall we present a lively faith? true charity towards God? a perfect disengagement of our affections from earthly things? souls freed from the tyranny of the passions? silence and recollection? meekness? almsdeeds? prayers poured forth with clean hearts? compunction, watchings, tears? Happy shall he be whom such good works shall attend. He will be the partner of the martyrs, and, supported by the treasure of these virtues, shall appear with equal confidence before Christ and his angels We entreat you, O most holy martyrs, who cheerfully suffered most cruel torments for God our Saviour and his love, on which account you are now most intimately and familiarly united to him, that you pray to the Lord for us miserable sinners, covered with filth, that he infuse into us the grace of Christ that it may enlighten our souls that we may love him, &c.”¹

St. Acacius, or Achates, Bishop of Antioch in Asia Minor, C.

St. Acacius was bishop of Antioch, probably the town of that name in Phrygia, where the Marcionites were numerous. He was surnamed Agathangel, or Good-angel, and extremely respected by the people for his sanctity It was owing to his zeal that not one of his flock renounced Christ by sacrificing to idols during the persecution of Decius, a weakness which several of the Marcionite heretics had betrayed. Our saint himself made a glorious confession of his faith; of which the following relation, transcribed from the public register, is a voucher.

Martian, a man of consular dignity, arriving at Antioch, a small town of his government, ordered the bishop to be brought before him. His name was Acacius, and he was styled the buckler and refuge of that country for his universal charity and episcopal zeal. Martian said to him: “As you have the happiness to live under the Roman laws, you are bound to love and honor our princes, who are our protectors.” Acacius answered: “Of all the subjects of the empire, none love and honor the emperor more than the Christians. We pray without intermission for his person, and that it may please God to grant him long life, prosperity, success, and all benedictions; that he may be endowed by him with the spirit of justice and wisdom to govern his people; that his reign be auspicious, and prosperous, blessed with joy, peace, and plenty, throughout all the provinces that obey him.” Martian.—“All this I commend; but that the emperor may be the better convinced of your submission and fidelity, come now and offer him a sacrifice with me.” Acacius.—“I have already told you that I pray to the great and true God for the emperor; but he ought not to require a sacrifice from us, nor is there any due to him or to any man whatsoever.” Martian.—“Tell us what God you adore, that we may also pay him our offerings and homages.” Acacius.—“I wish from my heart you did but know him to your advantage.” Martian.—“Tell me his name.” Acacius.—“He is called the God of Abraham, of Isaac, and of Jacob.” Martian.—“Are these the names of gods?” Acacius.—“By no means, but of men to whom the true God spoke; he is the only God, and he alone is to be adored, feared, and loved.” Martian.—“What is this God?” Acacius.—“He is the most high Adonia, who is seated above the cherubims and seraphims.” Martian.—“What is a seraph?” Acacius.—“A ministering spirit of the most high God, and one of the principal lords of the heavenly court.” Martian.—“What chimeras are these? Lay aside these whims of invisible beings, and adore such gods as you can see.” Acacius.—“Tell me who are those gods to whom you would have me sacrifice?” Martian.—“Apollo, the saviour of men, who preserves us from pestilence and famine, who enlightens, preserves, and governs the universe.” Acacius.—“Do you mean that wretch that could not preserve his own life: who, being in love with a young woman, (Daphne,) ran about distracted in pursuit of her, not knowing that he was never to possess the object of his desires? It is therefore evident that he could not foresee things to come, since he was in the dark as to his own fate: and as clear that he could be no god, who was thus cheated by a creature. All know likewise that he had a base passion for Hyacinth, a beautiful boy, and was so awkward as to break the head of that minion, the fond object of his criminal passion, with a quoit. Is not he also that god who, with Neptune, turned mason, hired himself to a king, (Laomedon of Troy.) and built the walls of a city? Would you oblige me to sacrifice to such a divinity, or to Esculapius, thunderstruck by Jupiter? or to Venus, whose life was infamous, and to a hundred such monsters, to whom you offer sacrifice? No, though my life itself depended on it, ought I to pay divine honors to those whom I should blush to imitate, and of whom I can entertain no other sentiments than those of contempt and execration? You adore gods, the imitators of whom you yourselves would punish.” Martian.—“It is usual for you Christians to raise several calumnies against our gods; for which reason I command you to come now with me to a banquet in honor of Jupiter and Juno, and acknowledge and perform what is due to their majesty.” Acacius.—“How can I sacrifice to a man whose sepulchre is unquestionably in Crete? What! is he risen again?” Martian.—“You must either sacrifice or die.” Acacius.—“This is the custom of the Dalmatian robbers; when they have taken a passenger in a narrow way, they leave him no other choice but to surrender his money or his life. But, for my part, I declare to you that I fear nothing that you can do to me. The laws punish adulterers, thieves, and murderers. Were I guilty of any of those things, I should be the first man to condemn myself. But if my whole crime be the adoring of the true God, and I am on this account to be put to death, it is no longer a law but an injustice.” Martian.—“I have no order to judge but to counsel you to obey. If you refuse, I know how to force you to a compliance.” Acacius.—“I have a law which I will obey: this commands me not to renounce my God. If you think yourself bound to execute the orders of a man who in a little time hence must leave the world, and his body become the food of worms, much more strictly am I bound to obey the omnipotent God, who is infinite and eternal, and who hath declared, Whoever shall deny me before men, him will I deny before my Father.” Martian.—“You now mention the error of your sect which I have long desired to be informed of: you say then that God hath a son?” Acacius.—“Doubtless he hath one.” Martian.—“Who is this son of God?” Acacius.—“The Word of truth and grace.” Martian.—“Is that his name?” Acacius.—“You did not ask me his name, but what he is.” Martian.—“What then is his name?” Acacius.—“Jesus Christ.” Martian having inquired of the saint by what woman God had this son, he replied, that the divine generation of the Word is of a different nature from human generation, and proved it from the language the royal prophet makes use of in the forty-fourth psalm. Martian.—“Is God then corporeal?” Acacius.—“He is known only to himself. We cannot describe him; he is invisible to us in this mortal state, but we are sufficiently acquainted with his perfections to confess and adore him.” Martian.—“If God hath no body, how can he have a heart or mind?” Acacius.—“Wisdom hath no dependence or connection with an organized body. What hath body to do with understanding?” He then pressed him to sacrifice from the example of the Cataphrygians, or Montanists, and engage all under his care to do the same. Acacius replied: “It is not me these people obey, but God. Let them hear me when I advise them to what is right; out let them despise me, if I offer them the contrary and endeavor to pervert them.” Martian.—“Give me all their names.” Acacius.—“They are written in heaven, in God’s invisible registers.” Martian.—“Where are the magicians, your companions, and the teachers of this cunningly devised error?” by which he probably meant the priests. Acacius.—“No one in the world abhors magic more than we Christians.” Martian.—“Magic is the new religion which you introduce.” Acacius.—“We destroy those gods whom you fear, though you made them yourselves. We, on the contrary, fear not him whom we have made with our hands, but him who created us, and who is the Lord and Master of all nature: who loved us as our good father, and redeemed us from death and hell as the careful and affectionate shepherd of our souls.” Martian.—“Give the names I require, if you would avoid the torture.” Acacius.—“I am before the tribunal, and do you ask me my name, and, not satisfied with that, you must also know those of the other ministers? Do you hope to conquer many; you, whom I alone am able thus to confound? If you desire to know our names, mine is Acacius. If you would know more, they call me Agathangelus, and my two companions are Piso, bishop of the Trojans, and Menander, a priest. Do now what yon please.” Martian.—“You shall remain in prison till the emperor is acquainted with what has passed on this subject, and sends his orders concerning you.”

The emperor Decius having read the interrogatory, recompensed Martian by making him governor of Pamphilia, but admired so much the prudence and constancy of Acacius, that he ordered him to be discharged, and suffered him to profess the Christian religion.

This his glorious confession is dated on the 29th of March, and happened under Decius in 250, or 251. How long St. Acacius survived does not appear. The Greeks, Egyptians, and other oriental churches, honor his name on the 31st of March; though his name occurs not in the Roman Martyrology. See his authentic acts in Ruinart, p. 152; Tillemont, t. 2, p. 357; Fleury, t. 2; Ceillier, t. 3, p. 560.

St. Guy, C.

He is called by the Germans Witen, and was forty years abbot of Pomposa, in the dutchy of Ferrara, in Italy, a man eminent in all virtues, especially patience, the love of solitude, and prayer. He died in 1046. The emperor, Henry III., caused his relics to be translated to Spire, which city honors him as its principal patron. See his life, by a disciple, in the Acts Sanctorium of Henschenius, and another, shorter, of the same age.

¹ St. Ephrem. Hom, in SS. Martyres. t. 3. Op. Gr. et lat. p. 251. ed Vatic, an. 1746.

 Butler, A., The Lives of the Fathers, Martyrs and Other Principal Saints (New York 1903) I, 681-685.