Saint Pothin, évêque et Sainte Blandine, vierge, et leurs compagnons, martyrs.
Le récit du martyre de Saint Pothin, évêque de Lyon et de ses quarante-sept compagnons (dont vingt-deux femmes) nous est parvenu par la Lettre des Eglises de Lyon et de Vienne aux Eglises d'Asie et de Phrygie, lettre relevée par Eusèbe de Césarée dans son Histoire ecclésiastique. Les martyrs de Lyon rendirent leur témoignage au Christ au cours de la persécution déclenchée sous Antonius Verus en 177. Pothin, plus que nonagénaire, subit d'abord l'interrogatoire du président du Tribunal, puis il fut l'objet de toutes sortes de mauvais traitements, et enfin on le jeta en prison où, au bout de deux jours, il mourut. Parmi ses compagnons, il faut noter surtout le néophyte Maturus, le diacre de Vienne Sanctus, la servante Blandine et Attale. Alors qu'ils avaient déjà été exposés à de nombreux supplices, on leur adjoignit le médecin Alexandre, de nationalité phrygienne, et l'adolescent Ponticus. Tous confessèrent jusqu'à la mort la foi au Christ, quant à Blandine, « faible et petite », elle avait « revêtu le Christ » et entra dans l'amphithéâtre « pleine de joie et d'allégresse, comme si elle était invitée à un festin de noces. ».
SOURCE : http://www.paroisse-saint-aygulf.fr/index.php/prieres-et-liturgie/saints-par-mois/icalrepeat.detail/2015/06/02/211/-/saint-pothin-eveque-et-sainte-blandine-vierge-et-leurs-compagnons-martyrs
Vitrail
de St-Pothin par Bégule (Eglise St-Pothin de Lyon)
Stained glass window depicting Pothinus. Église Saint-Pothin, Lyon.
Saints Blandine et Pothin
et leurs 46 compagnons, martyrs à Lyon (+ 177)
"La violence de la persécution a été telle, la fureur des païens contre les saints et les souffrances endurées par les bienheureux martyrs ont été si véhémentes que nous ne saurions les décrire complètement." Ainsi commence la lettre que les Églises de Lyon et de Vienne adressèrent aux Églises d'Asie Mineure au lendemain de la persécution déclenchée par l'empereur Marc-Aurèle. Nombre de chrétiens de Lyon et de Vienne sont mis en prison. Parmi eux, l'évêque de Lyon saint Pothin, le jeune Vettius qui voulait prendre la défense de ses frères, le diacre de Vienne, Sanctus, le nouveau baptisé Maturus, la petite esclave Blandine et le tout jeune Ponticus. On les livre à la haine de la population, on les torture pour les forcer à renier leur foi. Quelques-uns abjurent; la plupart confessent leur foi au milieu des supplices. Beaucoup succombent dans la prison. Les survivants sont jetés aux fauves. C'est alors que - coup de théâtre - ceux qui avaient abjuré sont comme enfantés à nouveau à la foi par la mort de leurs frères. Ils rejettent leur abjuration, confessent à nouveau leur foi et partagent le martyre des premiers. Le martyre de Blandine frappa tous ceux qui le virent. "Après les fouets, les bêtes, le gril, elle fut mise dans un filet et livrée à un taureau. Plusieurs fois projetée en l'air par l'animal, elle n'avait plus le sentiment de ce qui se passait tant elle était prise par son espérance et son entretien avec le Christ... Les corps des martyrs furent exposés aux injures de l'air pendant plusieurs jours. Ensuite on les brûla. Les cendres furent balayées jusqu'au Rhône." La lettre qui relate ces événements fut peut-être rédigée par saint Irénée, successeur de saint Pothin.
Voir sur le site du musée du diocèse de Lyon:
Disciple de Polycarpe, Pothin arrive de Smyrne en Asie Mineure vers 140. Il est le premier évêque de Lyon. En 177 il fut amené au tribunal, roué de coups et jeté en prison, où il mourut rapidement.
"Pothin, venu d'Orient à Lyon vers 122, fut le premier évêque de cette ville. Plus que nonagénaire, il fut martyrisé en 177 avec un groupe de chrétiens - nous connaissons 43 noms - dont les plus célèbres sont le diacre Sanctus, le néophyte Maturus, Attale, une des plus fermes colonnes de l'Église lyonnaise, l'esclave Blandine, et le jeune Pontique âgé de 15 ans. Une précieuse lettre des Églises de Lyon et de Vienne aux chrétiens d'Asie nous rapporte leurs supplices. Leurs corps furent enfin brûlés et les cendres jetées dans le Rhône.
Leur témoignage est le fondement de la foi de notre Église." (diocèse de Valence)
À Lyon, les saints martyrs Pothin, évêque, et Blandine, avec quarante-six
compagnons: les saints Zacharie, prêtre, Vettius Epagathus, Macaire, Alcibiade,
Silvius, Primus, Ulpius, Vital, Comminus, Octobre, Philomène, Geminus, Julie,
Albine, Grata, Émilie, Potamia, Pompée, Rodana, Biblis, Quarta, Materna,
Helpis, Sanctus diacre, Maturus néophyte, Attale de Pergame, Alexandre de
Phrygie, Pontique, Istus, Aristée, Corneille, Zozime, Tite, Jules, Zotique,
Apollonius, Géminien, une autre Julie, Ausone, une autre Émilie, Jamnique, un
autre Pompée, Domna, Juste, Trophime, Antonie, dont une lettre de l'Église de
Lyon aux Églises d'Asie et de Phrygie rapporte les combats courageux et
répétés, au temps de l'empereur Marc Aurèle, en 177. Parmi eux l'évêque saint
Pothin, âgé de quatre-vingt-dix ans, fut conduit en prison et rendit l'âme peu
après. D'autres moururent également en prison. D'autres furent placés au milieu
de l'amphithéâtre devant une multitude de milliers d'hommes rassemblés pour le
spectacle: ceux qui furent trouvés citoyens romains furent décapités; tous les
autres furent livrés aux bêtes. En dernier lieu, Blandine, soumise à des
combats répétés et des plus violents, enfin égorgée d'un coup d'épée, suivit
tous les autres, qu'elle avait exhortés à recevoir la palme.
Martyrologe romain
SOURCE : https://nominis.cef.fr/contenus/saint/1259/Saints-Blandine-et-Pothin.html
Jan
Luyken (1649-1712), Martyr
Maturus, Sanctus, Blandina,
& a youth from Pontus, most miserably tormented,
on the River Rhone, about the year 172, The Martyrs
Mirror, 1660
Saints Pothin, Sainte
Blandine et leurs compagnons
Martyrs - (+ 177)
Saint Pothin fut le
premier évêque de Lyon. Il venait de l’Asie, avait été formé à l’école de saint
Polycarpe, évêque de Smyrne, et envoyé par lui dans les Gaules.
Pothin, après avoir gagné
un grand nombre d’âmes à Jésus-Christ, fut arrêté sous le règne de Marc-Aurèle.
Il était âgé de quatre-vingt-dix ans, faible et tout infirme ; son zèle et le
désir du martyre soutenaient ses forces et son courage. Conduit au tribunal au
milieu des injures de la populace païenne, il fut interrogé par le gouverneur,
qui lui demanda quel était le Dieu des chrétiens : "Vous le connaîtrez si
vous en êtes digne," répondit l’évêque. A ces mots, la multitude furieuse
se précipite contre lui ; ceux qui étaient plus près le frappèrent à coups de
pieds et à coups de poings, sans aucun respect pour son âge. Le vieillard
conservait à peine un souffle de vie quand il fut jeté en prison, où il expira
peu après.
Le récit du martyre des
compagnons de saint Pothin est une des plus belles pages de l’histoire de
l’Église des premiers siècles. Le diacre Sanctus supporta sans faiblir toutes
les tortures, au point que son corps était devenu un amas informe d’os et de
membres broyés et de chairs calcinées ; au bout de quelques jours,
miraculeusement guéri, il se trouva fort pour de nouveaux supplices. Il ne
voulait dire à ses bourreaux ni son nom, ni sa patrie, ni sa condition ; à
toutes les interrogations il répondait : "Je suis chrétien !" Ce
titre était tout pour lui ; livré enfin aux bêtes, il fut égorgé dans
l’amphithéâtre.
Maturus eut à endurer les
mêmes supplices que le saint diacre ; il subit les verges, la chaise de fer
rougie au feu, et fut enfin dévoré par les bêtes féroces.
Le médecin Alexandre,
qui, dans la foule des spectateurs, soutenait du geste le courage des martyrs,
fut saisi et livré aux supplices.
Attale, pendant qu’on le
grillait sur une chaise de fer, vengeait les chrétiens des odieuses imputations
dont on les chargeait indignement : "Ce ne sont pas, disait-il, les
chrétiens qui mangent les hommes, c’est vous ; quand à nous, nous évitons tout
ce qui est mal." On lui demanda comment S’appelait Dieu : "Dieu,
dit-il, n’a pas de nom comme nous autres mortels."
Il restait encore le jeune Ponticus, âgé de quinze ans, et l’esclave Blandine, qui avaient été témoins de la mort cruelle de leurs frères ; Ponticus alla le premier rejoindre les martyrs qui l’avaient devancé ; Blandine, rayonnante de joie, fut torturée avec une cruauté particulière, puis livrée à un taureau, qui la lança plusieurs fois dans les airs ; enfin elle eut la tête tranchée.
SOURCE : http://viechretienne.catholique.org/saints/1656-saints-pothin-sainte-blandine-et-leurs
%2C_arrival_of_saint_Pothin%2C_Notre-Dame_de_Fourvi%C3%A8re.jpg)
Arrivée
de saint Pothin à Lyon, mosaïque de Charles Lameire, basilique N.-D. de Fourvière.
Saint
Pothin, vêtu d'une tunique blanche, débarque à Lyon. A gauche, appuyé sur la
balustrade d'or, saint Polycarpe le désigne de la main. A sa gauche, saint Jean
descend du ciel, porté par les serres de son aigle. A droite les principaux
évêques successeurs de saint Pothin : saint Irénée (177), saint Eucher
(vers 435), saint Patient (468), saint Sacerdos (542), saint Nizier (550),
Leidrade (768), saint Jubin (1077) et , pour les temps modernes, Mgr de
Marquemont (1612), Mgr de Neuville (1654), le cardinal Fresch (1802), le
cardinal de Bonald (1840), Mgr Ginoulhiac (1870), lea cardinaux Caverot (1876)
et Foulon (1886). Enfin, au premier plan et hors de la balustrade, le cardinal
Coullié présente la basilique de Fourvière qu'il a consacré le 16 juin 1896. Sur
la gauche des marches blanches descendues par le saint on peut lire LUGD(unum)
CIVITAS, ville de Lyon.
SAINT POTHIN et ses
COMPAGNONS
Martyrs
(177)
Saint Pothin fut le
premier évêque de Lyon. Il venait de l'Asie, avait été formé à l'école de saint
Polycarpe, évêque de Smyrne, et envoyé par lui dans les Gaules.
Pothin, après avoir gagné
un grand nombre d'âmes à Jésus-Christ, fut arrêté sous le règne de Marc-Aurèle.
Il était âgé de quatre-vingt-dix ans, faible et tout infirme; son zèle et le
désir du martyre soutenaient ses forces et son courage. Conduit au tribunal au
milieu des injures de la populace païenne, il fut interrogé par le gouverneur,
qui lui demanda quel était le Dieu des chrétiens: "Vous le connaîtrez si
vous en êtes digne," répondit l'évêque. A ces mots, la multitude furieuse
se précipite contre lui; ceux qui étaient plus près le frappèrent à coups de
pieds et à coups de poings, sans aucun respect pour son âge. Le vieillard
conservait à peine un souffle de vie quand il fut jeté en prison, où il expira
peu après.
Le récit du martyre des
compagnons de saint Pothin est une des plus belles pages de l'histoire de
l'Église des premiers siècles. Le diacre Sanctus supporta sans faiblir toutes
les tortures, au point que son corps était devenu un amas informe d'os et de
membres broyés et de chairs calcinées; au bout de quelques jours,
miraculeusement guéri, il se trouva fort pour de nouveaux supplices. Il ne
voulait dire à ses bourreaux ni son nom, ni sa patrie, ni sa condition; à
toutes les interrogations il répondait: "Je suis chrétien!" Ce titre était
tout pour lui; livré enfin aux bêtes, il fut égorgé dans l'amphithéâtre.
Maturus eut à endurer les
mêmes supplices que le saint diacre; il subit les verges, la chaise de fer
rougie au feu, et fut enfin dévoré par les bêtes féroces.
Le médecin Alexandre,
qui, dans la foule des spectateurs, soutenait du geste le courage des martyrs,
fut saisi et livré aux supplices.
Attale, pendant qu'on le
grillait sur une chaise de fer, vengeait les chrétiens des odieuses imputations
dont on les chargeait indignement: "Ce ne sont pas, disait-il, les
chrétiens qui mangent les hommes, c'est vous; quand à nous, nous évitons tout
ce qui est mal." On lui demanda comment S'appelait Dieu: "Dieu,
dit-il, n'a pas de nom comme nous autres mortels."
Il restait encore le
jeune Ponticus, âgé de quinze ans, et l'esclave Blandine, qui avaient été
témoins de la mort cruelle de leurs frères; Ponticus alla le premier rejoindre
les martyrs qui l'avaient devancé; Blandine, rayonnante de joie, fut torturée
avec une cruauté particulière, puis livrée à un taureau, qui la lança plusieurs
fois dans les airs; enfin elle eut la tête tranchée.
Abbé L. Jaud, Vie
des Saints pour tous les jours de l'année, Tours, Mame, 1950.
SOURCE : http://magnificat.ca/cal/fr/saints/saint_pothin_et_ses_compagnons.html
Vitrail
de Sainte Blandine par Bégule, église Saint-Pothin de Lyon
Biblis, la sainte
apostate et martyre de la foi
Sainte Blandine (IIe
siècle) a été condamnée à mort sous le règne de l'empereur Marc Aurèle. Mais
cette mise à mort ne s'est pas déroulée comme prévu, le grill ne l'a pas
brûlée, le lion n'a l'a pas mangée. Et c'est entre les cornes d'un taureau
qu'elle a trouvé la mort.
Anne
Bernet - Publié le 01/06/21
Au nombre des martyrs de
Lyon, fêtés avec Blandine le 2 juin, se trouve aussi la fragile Biblis qui céda
sous le fouet, mais se reprit sous la torture, soutenue par la prière de ses
compagnons.
Pâques approchait, la
cent soixante-dix septième depuis la mort et la résurrection du Seigneur. La
communauté chrétienne de Lyon, que l’on appelle alors Lugdunum, compte la
passer dans la joie et l’allégresse mais, cette année-là, il n’en sera pas
ainsi. Nœud essentiel au commerce entre le nord de l’Empire romain et le bassin
méditerranéen, Lugdunum compte une importante communauté de marchands
orientaux. Ce sont eux qui, quelques décennies plus tôt, ont introduit le
christianisme dans la ville. Depuis, il se sont largement développé et les
conversions ont été nombreuses parmi les Gaulois.
Les accusations les plus
folles
Longtemps, ces gens n’ont
dérangé personne mais, en ce printemps, pour eux, l’horizon s’obscurcit.
Désastres militaires, menaces d’invasion, pestes, famines, crise économique,
crise démographique : l’empire que Marc
Aurèle, malade et désabusé, tente de maintenir, craque de toutes parts et,
puisqu’il faut bien un responsable à ces malheurs, les chrétiens fournissent
aux autorités un bouc émissaire idéal. Depuis une quinzaine d’années, ceux de
Rome sont pourchassés, dénoncés, traduits devant les tribunaux et, s’ils
refusent d’abjurer, envoyés à la mort. « L’empereur philosophe », qui
reproche aux fidèles du Christ ce qu’il nomme « une pure
obstination » destinée à le contrarier trouve cela très bien ; pourtant sa
réputation de bonté et de sensibilité n’est pas usurpée. Reste que les
chrétiens n’en bénéficient pas… Tant s’en faut !
Lire aussi :La
cathédrale de Lyon, berceau du christianisme en Gaule
La situation ne
s’améliorant pas, la persécution, d’abord sporadique et localisée, tend à
s’étendre. Pour la première fois, la Gaule est concernée. Encore faut-il un
prétexte à s’en prendre à la communauté lyonnaise. Les prêtres de la déesse
orientale Cybèle le fournirent. Ils se plaignirent aux autorités que la fête de
Pâques, qui tombe cette année-là en même temps que celle de la « Grande
Mère », perturbe leurs célébrations. Sur ce, l’honorable corporation des
bouchers charcutiers lyonnais s’avise qu’elle aussi a des raisons de se
plaindre des chrétiens : ils ne se fournissent pas en viande chez eux. Non
qu’ils soient végétariens mais parce que les boucheries s’approvisionnant
auprès des temples, les chrétiens refusent de manger des bêtes sacrifiées aux
idoles, donc aux démons… Les dénonciations commencent à pleuvoir, et les
accusations les plus folles : les chrétiens mangent en réalité de la chair
humaine, celle de petits enfants tués lors de banquets sacrilèges, lesquels se
terminent en accouplements incestueux entre « frères et sœurs ». Cela
suffit à provoquer des violences « spontanées ». Des chrétiens, ou
supposés tels, sont pris à partie quand ils se rendent au forum, faire leurs
courses, se promener. Les coups succèdent vite aux insultes, puis les
lynchages. On signale les demeures chrétiennes, on les pille, on en assomme les
habitants.
Violation du droit
Pour mettre un terme à
ces émeutes, le légat juge bon d’arrêter les fauteurs de trouble, c’est-à-dire,
non les émeutiers mais leurs victimes. Fin avril, une quarantaine de fidèles,
hommes et femmes, jeunes et vieux, de naissance libre ou esclaves, Gaulois ou
Orientaux, citoyens romains ou pérégrins, clercs et laïcs se retrouvent dans
les prisons de la ville. Parmi eux, l’évêque Potheinos, saint Pothin, vieillard
de 90 ans, en sa jeunesse disciple de l’apôtre Jean à Éphèse. Sommés de dire
s’ils croient au Crucifié, tous ces gens confessent leur foi, y compris les
deux esclaves du groupe, une frêle jeune fille prénommée Blandine et
un adolescent de quinze ans, Ponticus. Normalement, ces aveux dispensent d’être
soumis à la torture, procédure destinée à faire avouer les crimes prétendus. Ce
n’est pas le cas. Sans aucun motif juridique, tous ces gens sont confiés aux
bourreaux. Un jeune aristocrate gallo-romain, avocat de profession, et
chrétien, Vettius Epagathus, ayant osé dénoncer cette scandaleuse violation du
droit et prendre la défense de ses coreligionnaires, est immédiatement arrêté
et décapité sur les marches du tribunal, sans autre forme du procès…
Elle dit tout et
n’importe quoi
Cette invraisemblable
procédure d’exception fait comprendre à ces pauvres gens le sérieux de leur
affaire et qu’ils risquent de mourir dans l’arène et, quand, un à un, on les
soumet à la question, c’en est trop pour certains. Si la majorité, à l’instar d’un
jeune diacre originaire de Vienne, de l’autre côté du Rhône, Sanctus, demeurent
fermes, une dizaine craque et renie le Christ.
Parmi eux l’épouse d’un
commerçant oriental, Biblis, ou Bibliade. Soumise à la flagellation avec le
fouet réglementaire, aux lanières hérissées de billes de plomb, de crocs ou
d’osselets, de manière à déchirer impitoyablement les chairs, Biblis flanche et
hurle qu’elle n’est pas chrétienne. Terrifiée, elle se met à parler
d’abondance, prête à tout pour qu’on arrête de la frapper et qu’on la laisse
rentrer chez elle. Elle dit tout et n’importe quoi. On lui demande si les
chrétiens se livrent à des orgies, dévorent des nouveau-nés. En sanglotant,
elle dit oui, chance inespérée pour des magistrats qui n’obtiennent jamais
pareils aveux de prévenus chrétiens. Sans le comprendre, Biblis vient de perdre
le profit de son apostasie. L’on a maintenant trop besoin d’elle afin de
confondre ses « complices » pour la relâcher. Elle est reconduite en
prison avec les autres. Choc terrible : victime d’un marchand de dupes où ses
compagnons reconnaissent la griffe du diable, elle a perdu pour rien la vie
éternelle. Elle le comprend. Aux douleurs du fouet endurées s’ajoute l’angoisse
de la damnation.
La mort de Pothin
Ces prisons de Lugdunum
sont un endroit horrible. Dans ces geôles souterraines, profondes, l’on étouffe
littéralement, par manque d’air. Le jour n’y entre jamais, l’odeur est
insoutenable, les prévenus ont les chevilles prises dans les ceps, lourdes
pièces de bois qui empêchent tout mouvement et interdisent de s’allonger ;
enfin, et, pour les confesseurs, ce dernier détail est le pire, hommes et
femmes sont enfermés ensemble, attentant à leur pudeur. On compte aussi
là-dessus pour les amener à abjurer. Les prisonniers restent là, enchaînés. Les
bourreaux, que leur résistance exaspère, font subir à Sanctus le supplice du
fer rouge, lui infligeant d’horribles brûlures. Il les offre pour le salut des
dix apostats et d’abord de Biblis, que le groupe plaint particulièrement.
Abasourdie, muette, la malheureuse reste prostrée dans son coin.
Lire aussi :Sainte
Blandine et saint Pothin, martyrs de Lyon : une histoire encore d’actualité
Cette captivité dura plus
de deux mois. Dix-huit prisonniers n’y survivent pas et meurent dans les
cachots. L’évêque Pothin, nonagénaire, est le premier à périr. On est le 2 juin
et cette date reste celle de la fête des martyrs, alors même que les derniers
du groupe, et la plus célèbre d’entre eux, Blandine, survivent jusqu’au
1er août. Les places libérées par les morts ne restent pas longtemps
inoccupées. Les rafles continuent à Lugdunum et Vienne, amenant de nouveaux
captifs. On les torture à leur tour, pour leur faire avouer les crimes
improbables qu’a dénoncés Biblis mais eux ne reconnaissent rien de tout cela.
Sous les yeux médusés des
bourreaux
En désespoir de cause, le
légat, qui s’est cru tout proche d’un exploit inédit : faire avouer leurs
abominations aux chrétiens, décide d’imposer une seconde séance de tortures aux
prévenus. L’on commence par Sanctus. Ses brûlures infectées sont si graves, il
souffre tant que l’on peut espérer le voir s’effondrer. Il n’en est rien. Entre
deux gémissements, il se borne à répéter : « Je suis chrétien. » On
n’en tire pas davantage, pas même son nom et son lieu de naissance. Alors,
advint un événement incroyable. À l’odeur pestilentielle qui monte des plaies
du martyr succède un parfum merveilleux et l’impossible se produit. Chaque coup
infligé au supplicié, au lieu d’ajouter à ses tourments, lui devient un remède
et, sous les yeux médusés des bourreaux, des juges et du public, ses blessures
cicatrisent miraculeusement ; Sanctus sort de la séance de torture
intégralement guéri…
Comme il faut d’urgence
faire oublier l’incident, ordre est donné d’amener Biblis, le maillon le plus
faible du groupe. Le légat ne doute pas qu’elle réitère ses premiers aveux
sitôt aura-t-elle vu le fouet. Il se trompe. Comme l’écrit l’auteur de
la Lettre des Églises de Lyon et de Vienne à leurs frères d’Asie et de
Phrygie, auteur que la Tradition identifie au successeur de Pothin, saint
Irénée :
Biblis était de ceux qui
avaient renié. Le diable paraissait l’avoir déjà engloutie. Mais il chercha à
la perdre encore davantage en l’amenant à blasphémer. Il la conduisit à la
torture afin de la forcer à dire des impiétés à notre sujet. Il est vrai
qu’elle s’était montrée faible et sans courage mais sous la torture, elle
sortit de son enivrement. La douleur passagère la fit souvenir des douleurs
éternelles de la Géhenne. Aussi répliqua-t-elle aux calomniateurs en disant :
“Mais comment ces gens-là pourraient-ils manger des petits enfants alors qu’ils
n’ont même pas le droit de manger le sang des animaux dénués de raison ?” À
compter de cet instant, elle s’affirma de nouveau chrétienne et tint ferme.
Aussi fut-elle mise au rang des martyrs.
Ils ne veulent pas se
désolidariser
À bout de nerfs,
incapable de faire plier les chrétiens, car tous les apostats, un à un, se
reprenant, confessent de nouveau le Christ, le légat se décide à les livrer à
la mort. Esclaves, Blandine et Ponticus sont condamnés aux bêtes. Par esprit de
vengeance, parce qu’ils lui ont tenu tête, le magistrat leur adjoint le diacre
Sanctus, l’encombrant miraculé, et un riche marchand oriental, Attale.
Pour les autres, un dilemme se pose : on ne peut livrer aux fauves des citoyens
romains ou leurs épouses, qui ont le droit d’être décapités, sans souffrances
inutiles. Or, contre tout bon sens, aucun des condamnés n’accepte de
revendiquer cette précieuse citoyenneté, qui leur accorde une fin moins
pénible. Ils ne veulent pas se désolidariser de leurs frères et sœurs esclaves
ou pérégrins. Faute de les fléchir, le légat, brusquement devenu légaliste,
préfère s’éviter des plaintes à Rome et condamne tous les autres chrétiens de
Vienne et de Lyon au glaive.
Ainsi périt sainte
Biblis, sauvée par les mérites de ses amis et de la communion des saints. Ce
devait être le 23 ou le 24 juin, aux célébrations du solstice d’été.
Lire aussi :Pourquoi
est-il bon de parler des saints martyrs aux enfants ?
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Sainte
Blandine, patronne des servantes et les compagnons de son martyre Date
d'édition : 1867
Éditeur :
bureau de la bibliothèque catholique (Toulouse)
Le martyre de sainte
Blandine (en 177 ap.J-C) livrée aux lions, et des autres chrétiens de
Lyon et de Vienne, fut décrit par des témoins oculaires qui
écrivirent une lettre à l'Eglise de Phrygie et d'Asie. Celle-ci
fut retranscrite par Eusèbe (265-340) dans son Histoire ecclésiastique.
Saint Pothin fut le
premier évêque de Lyon. Il venait de l'Asie, avait été formé à l'école de saint
Polycarpe, évêque de Smyrne, et envoyé par lui dans les Gaules.
Après avoir gagné un grand nombre d'âmes à Jésus-Christ, Pothin fut arrêté
à Lyon sous le règne de Marc-Aurèle. Il était âgé de quatre-vingt-dix ans,
faible et tout infirme; son zèle et le désir du martyre soutenaient ses forces
et son courage. Conduit au tribunal au milieu des injures de la populace
païenne, il fut interrogé par le gouverneur, qui lui demanda quel était le Dieu
des chrétiens: "Vous le connaîtrez si vous en êtes digne," répondit
l'évêque. A ces mots, la multitude furieuse se précipite contre lui; ceux qui
étaient plus près le frappèrent à coups de pieds et à coups de poings, sans
aucun respect pour son âge. Le vieillard conservait à peine un souffle de vie
quand il fut jeté en prison, avec de nombreux chrétiens dont Sainte Blandine.
Là, il expira peu après, roué de coups.
Le récit du martyre des
compagnons de saint Pothin est une des plus belles pages de l'histoire de
l'Église des premiers siècles. Le diacre Sanctus supporta sans
faiblir toutes les tortures, au point que son corps était devenu un amas
informe d'os et de membres broyés et de chairs calcinées; au bout de quelques
jours, miraculeusement guéri, il se trouva fort pour de nouveaux supplices. Il
ne voulait dire à ses bourreaux ni son nom, ni sa patrie, ni sa condition; à
toutes les interrogations il répondait: "Je suis chrétien!" Ce titre
était tout pour lui; livré enfin aux bêtes, il fut égorgé dans l'amphithéâtre.
Maturus eut à endurer les mêmes supplices que le saint diacre; il subit
les verges, la chaise de fer rougie au feu, et fut enfin dévoré par les bêtes
féroces.
Le médecin Alexandre, qui, dans la foule des spectateurs, soutenait du
geste le courage des martyrs, fut saisi et livré aux supplices.
Attale, pendant qu'on le grillait sur une chaise de fer, vengeait les chrétiens
des odieuses imputations dont on les chargeait indignement: "Ce ne sont
pas, disait-il, les chrétiens qui mangent les hommes, c'est vous; quand à
nous, nous évitons tout ce qui est mal." On lui demanda comment S'appelait
Dieu: "Dieu, dit-il, n'a pas de nom comme nous autres mortels."
Il restait encore le jeune Ponticus, âgé de quinze ans, et l'esclave
Blandine, qui avaient été témoins de la mort cruelle de leurs frères; Ponticus
alla le premier rejoindre les martyrs qui l'avaient devancé; Blandine,
rayonnante de joie, fut torturée avec une cruauté particulière, puis livrée à
un taureau, qui la lança plusieurs fois dans les airs; enfin elle eut la tête
tranchée.
Torturée sans relâche, Blandine se contenta de dire à ses bourreaux
que les chrétiens ne faisaient aucun mal. Envoyée dans l'arène avec ses
compagnons, elle les exhortait à garder leur foi malgré les supplices.
"Blandine, Sanctus, Maturus et Attale furent conduits à l'amphithéâtre. Blandine fut attachée à un poteau, exposée aux bêtes féroces lâchées dans l'amphithéâtre. Les autres chrétiens, dans leur supplice, l'entendaient prier à haute voix. Il leur semblait voir, en regardant leur sœur, celui qui a été crucifié pour nous. Celui qui souffre pour le Dieu vivant ne fait qu'un avec le Christ. Aucune bête n'attaqua Blandine. A la fin de la journée on égorgea Maturus et Sanctus, qui survivaient à peine à leurs blessures et on remit Blandine en prison.
Blandine fut finalement mise dans un filet et jeté à un taureau sauvage. Blandine fut bien des fois projetée en l'air par les cornes de l'animal, mais on aurait dit qu'elle ne se rendait compte de rien. Elle ne pensait qu'à Jésus Christ. N'étant toujours pas morte, les romains décidèrent de l'achever à l'épée. Les païens eux-mêmes reconnaissaient que jamais une femme n'avait enduré de telles souffrances.
Le Pape Jean-Paul II lors de son voyage apostolique en 1986 à Lyon déclara : " Ils n'ont pas voulu renier Celui qui leur avait communiqué sa vie et les avait appelés à être ses témoins.
Nous savons qu'ils sont nombreux aujourd'hui encore, et dans toutes les parties du monde, ceux qui subissent les outrages, le bannissement et même la torture à cause de leur fidélité à la Foi chrétienne. En eux le Christ manifeste sa puissance.
Les martyrs d'aujourd'hui et les martyrs d'hier nous environnent et nous
soutiennent pour que nous gardions nos regards fixés sur Jésus."
SOURCE : https://christroi.over-blog.com/article-32144401.html
Also
known as
Pothin
Pothinus
Profile
Bishop of Lyons, France.
At age 90 he was one of a group of 48 Christians from
the areas of Vienne and Lyon in France,
who were attacked by a pagan mob, arrested and
tried for their faith,
and murdered in
the persecutions of Marcus
Aurelius. A letter describing their fate, possibly written by Saint Irenaeus
of Lyons, was sent to the churches in the Middle East.
of general abuse and
neglect while in prison in 177 in
Lugdunum, Gaul (modern France)
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MLA
Citation
“Saint Photinus of
Lyons“. CatholicSaints.Info. 17 April 2021. Web. 2 June 2021.
<https://catholicsaints.info/saint-photinus-of-lyons/>
SOURCE : https://catholicsaints.info/short-lives-of-the-saints-saint-pothinus-martyr/
Jan van Haelbeck (fl 1600–1630),
Ecclesiae Militantis Triumphi - Aestimati sumus sicut..., between 1600 and 1620,
engraving, Titled in top margin: "Aestimati svmvs sicvt oves occisionis.
Psal.XLIII.".
Lettered
and numbered '12' in lower margin, with explanatory key in Latin. Print made by
Jan van Haelbeck. Published by Jean Leclerc IV.
Plate
12: Martyrdom scenes with St Blandina enmeshed in a net and being attacked by a
bull in foreground, Christians being burned in background, Attalus seated on a
chair and on fire in left background, a man tied to a pole and being beaten in
right background; letters A-D within composition indicating different scenes. British Museum
Short
Lives of the Saints – Saint Pothinus, Martyr
Entry
One of the first churches
in Gaul was founded at Lyons in the first century by Saint Pothinus. The body
of Christians there began to grow so numerous and fervent that the pagans took
alarm, and their jealous priests excited a tumult among the people. Saint
Pothinus was then more than ninety years of age, and was almost paralyzed in
his limbs through age; but in order to answer the summons of the judges, he
suddenly nerved himself to walk to the tribunal. On his way thither, being
questioned mockingly by the multitude who surrounded him, the brave old martyr
made such firm and heroic manifestation of his faith, that the rabble fell on
him and so furiously maltreated him. that he expired in prison two days later.
This was in the year 177.
For Thee they slight the
threats of foes,
Their furious rage, and deadly blows;
The tearing hook they scorn no less,
Which cannot reach the soul’s recess.
– Sanctorum Meritis
Favorite Practice
– To make efforts to master physical infirmity when the glory of God
demands it.
MLA
Citation
Eleanor Cecilia Donnelly.
“Saint Pothinus, Martyr”. Short
Lives of the Saints, 1910. CatholicSaints.Info.
17 April 2021. Web. 2 June 2021.
<https://catholicsaints.info/short-lives-of-the-saints-saint-pothinus-martyr/>
SOURCE : https://catholicsaints.info/short-lives-of-the-saints-saint-pothinus-martyr/
Photinus (Pothinus) and
Companions MM (RM)
Died 177. Photinus,
Sanctus (Sanctius), Vetius, Epagathus, Maturus, Ponticus, Biblides, Attalus,
Alexander, Blandina (see separate entry), and companions, were martyrs in
Lyons, France, which was the center of trade and government for Roman Gaul. The
authentic acta of these martyrs was preserved in a letter from the churches in
Vienne and Lyons to those of Asia. The author is believed to have been Saint
Ireneaus.
At first they were set
upon by an angry pagan mob, whose harsh handling of the 90-year-old Bishop
Pothinus left him with wounds that caused his death in prison. Pothinus was
raised in Greece and instructed in the faith by the successors to the Apostles.
He was sent to Gaul to evangelize Lyons and become its first bishop. On his
arrival he was warmly welcomed by the Lyonnaise who were of Greek heritage and
built a church and underground crypt on the site of the present-day
Saint-Nizier Church. For the next 20 years he preached the Gospel to an
ever-growing flock.
The persecutions began
under Marcus Aurelius with social ostracism. Christians were prevented from
purchasing goods in the market, visiting the public baths, or using other
public services. The incident in which Photinus was mortally wounded was just
one of many in which gangs of bullies insulted and assaulted the Christians as
they moved about town.
Once the mob was finished
with Photinus and 57 of his followers, they were arrested and taken into the
forum where, after a summary questioning, they were ordered to prison. A young
Christian named Epagathus openly protested the injustice of the procedure. He
asked to be allowed to defend the others from the absurd and slanderous charges
of cannibalism and incest brought against them, but he was silenced and
arrested. Ten of the Christians apostatized, but the rest remained steadfast.
Two men, Maturus and
Sanctus, were roasted to death on an iron chair. Attalus suffered a similar
fate. Alexander, a physician who had encouraged the martyrs, was arrested and
summarily condemned to be thrown to the wild beasts. All 48 martyrs suffered
tortures of equal viciousness. On the last day only the slave girl named
Blandina, whose mistress had already been killed, and the young boy Ponticus
remained. The boy was tortured first as Blandina urged him to remain steadfast.
Then Blandina was tortured and finally enmeshed in a net and tossed by a wild
bull until she perished, kept repeating the simple words, "I am a
Christian." So great was her faith and firmness in her hope of salvation
that she seemed to feel no pain. After she was beheaded by the sword, "the
pagans themselves saying that they had never seen a woman show such
courage." Not one of the martyrs wavered in the faith.
The bodies of the martyrs
were left in the arena for a week and then thrown into the Rhône (Benedictines,
Bentley, Encyclopedia).
SOURCE : http://www.saintpatrickdc.org/ss/0602.shtml
Article
After the miraculous
victory obtained by the prayers of the Christians under Marcus Aurelius, in
174, the Church enjoyed a kind of peace, though it was often disturbed in
particular places by popular commotions, or by the superstitious fury of
certain governors. This appears from the violent persecution which was raised
three years after the aforesaid victory, at Vienne and Lyons, in 177; whilst
Saint Pothinus was bishop of Lyons, and Saint Irenseus, who had been sent
thither by Saint Polycarp out of Asia, was a priest of that city. Many of the
principal Christians were brought before the Roman governor. Among them was a
slave, Blandina: and her mistress, also a Christian, feared that Blandina
lacked strength to brave the torture. She was tormented a whole day through,
but she bore it all with joy till the executioners gave up, confessing
themselves outdone. Red-hot plates were held to the sides of Sanctus, a deacon
of Vienne, till his body became one great sore, and he looked no longer like a
man; but in the midst of his tortures he was ” bedewed and strengthened by the
stream of heavenly water which flows from the side of Christ.” Meantime, many
confessors were kept in prison, and with them were some who had been terrified
into apostasy. Even the heathens marked the joy of martyrdom in the Christians
who were decked for their eternal espousals, and the misery of the apostates.
But the faithful confessors brought back those who had fallen, and the Church,
” that Virgin Mother,” rejoiced when she saw her children live again in Christ.
Some died in prison, the rest were martyred one by one, Saint Blandina last of
all, after seeing her younger brother put to a cruel death, and encouraging him
to victory.
Reflection – In
early times, the Christians were called the children of joy. Let us seek the
joy of the Holy Spirit to sweeten suffering, to temper earthly delight, till we
enter into the joy of Our Lord.
MLA
Citation
John Dawson Gilmary Shea.
“Saints Pothinus, Bishop, Sanctus, Attalus, Blandina, and the Other Martyrs of
Lyons”. Pictorial Lives of the Saints, 1889. CatholicSaints.Info.
22 May 2014. Web. 2 June 2021.
<https://catholicsaints.info/pictorial-lives-of-the-saints-saints-pothinus-bishop-sanctus-attalus-blandina-and-the-other-martyrs-of-lyons/>
Church of Saint-Pothinus in Lyon.
St. Pothinus, Bishop,
Sanctus, Attalus, Blandina, &c., Martyrs of Lyons
From the Letter of the
Churches of Vienne and Lyons to their brethren in Asia and Phrygia, extant
though imperfect, in Eusebius’s Hist. b. 5, ch. 1, 2, 3, one of the most
precious and most moving monuments of the primitive ages, as Jos. Scaliger
observes, in his notes on the Chronicle of Eusebius.
A.D. 177.
AFTER the miraculous
victory obtained by the prayers of the Christians under Marcus Aurelius, in
174, the church enjoyed a kind of peace, though it was often disturbed in
particular places by popular commotions, or by the superstitious fury of
certain governors. This appears from the violent persecution which was raised
three years after the aforesaid victory, at Vienne and Lyons in Gaul, in 177;
whilst St. Pothinus was bishop of Lyons, and St. Irenæus, who had been sent
thither by St. Polycarp out of Asia, 1 was
a priest of that city. Many of the principal persons of this church were
Greeks, and came from Asia; being, doubtless, led by a zealous desire to
propagate the kingdom of Christ, and invited by the great intercourse of
traffic between the ports of Asia and Marseilles. The progress which the gospel
had made, and the eminent sanctity of those who professed it in that country,
enraged the devil, and stirred up the malice of the idolaters, who in a
transport of sudden fury, resolved to extirpate their very name; not knowing
that the church of Christ, planted by his cross, grew more fruitful by the
sufferings of its children, as a vine flourishes by being pruned. The conflicts
of the glorious martyrs, who on this occasion had the honour to seal their
faith with their blood, were recorded by those who were eye-witnesses, and the
companions of their sufferings, in a letter written by them on purpose to their
old friends and brethren, the Christians of Asia and Phrygia. The piety,
eloquence, and animated style of this epistle, seems to leave no doubt but that
St. Irenæus was the principal author. 2 According
to the remark of a modern historian, 3 the
combats of the martyrs are here painted in so lively colours, that their spirit
appears as it were living in the dead letter, and their blood spilt for Jesus
Christ seems to shine throughout the relation.
It is impossible, say the
authors of this letter, for us to give an exact account, nor will it be easy to
conceive the extent of our present calamities, the rage of the Pagans against
the saints, and the sufferings of the holy martyrs among us. For the adversary
directs his whole force against us, and lets us see already what we are to
expect when he is let loose, and allowed to attack the church in the end of the
world. He makes his assaults boldly, and stirs up his agents against the
servants of God. Their animosity runs so high that we are not only driven from
private houses, from the baths and public places, but even forbidden to show
ourselves at all. But the grace of God, which is an overmatch for all the
powers of hell, hath rescued the weak from the danger, and from the temptation
of the fiery trial, 4 and
exposed such only to the combat as are able by an invincible patience to stand
their ground, like so many unshaken pillars of the faith, and dare even invite
sufferings, and defy all the malice and strength of the enemy. These champions
have fought the powers of darkness with success, borne all manner of infamy,
and the most inhuman torments, looked on all their sufferings as nothing, but
rushed through them with an intrepidity that spoke them thoroughly persuaded
that all the miseries of this life are not fit to be allowed any consideration,
when weighed against the glory of the world to come. At first the people
attacked them in a tumultuous manner, struck them, dragged them about the
streets, threw stones at them, plundered, confined them, fell on them with all
the exorbitancies of an incensed mob, when allowed to take their own revenge of
their enemies; all which the Christians bore with an inexpressible patience.
After this first discharge of their rage they proceeded more regularly. The
tribune and the magistrates of the town ordered them to appear in the public
place, where they were examined before the populace, made a glorious confession
of their faith, and then were sent to prison, where they were to await the
arrival of the governor. When that judge came to town, they were carried before
him, and used with so much cruelty, that Vettius Epagathus, 5 one
of our number, fired with a holy resentment at our treatment, desired to be
heard on that subject. He was full of the love of God and his neighbour; a man
so exactly virtuous, that though young, the character of old Zacharias might
justly be applied to him; for he walked in all the commandments blameless. His
heart was inflamed with an ardent zeal for the glory of God; and he was active
and indefatigable whenever his neighbour wanted his assistance. This excellent
person undertook the defence of the injured brethren; and promised to make it
appear, that the Christians were guilty of no impious practices. But the whole
crowd, who were too well acquainted with his merit, opposed the motion in a
noisy and tumultuous manner; and the governor, determined not to grant him that
reasonable request, which impeached him and his associates for injustice,
interrupted him, by asking whether he was a Christian? Upon his declaring his
faith boldly, he was ranked among the martyrs, with the additional title of The
Advocate of the Christians; which, indeed, was justly his due. And now it was
easy to distinguish between such as came thither well provided for the trial,
and resolved to suffer all extremities, and such as were not prepared for the
battle. The former finished their glorious course with the utmost alacrity;
while the latter started back at the near view of what was prepared for them
upon persevering in the faith, and quitted the field; which was the case of ten
persons. Their cowardice and apostacy not only proved an inexpressible
affliction to us, but also cooled the zeal of several, who were not yet
apprehended, and had employed their liberty in a constant attendance on the
martyrs, in spite of all the dangers to which their charity might expose them.
We were all now in the utmost consternation, which did not arise from the fear
of torments, but the apprehension of losing more of our number in the way. But
our late loss was abundantly repaired by fresh supplies of generous martyrs,
who were seized every day, till our two churches were deprived of all their
eminent men, whom we had been used to look on as the main support of religion
among us.
As the governor’s orders
for letting none of us escape were very strict, several Pagans in the service
of Christians were taken with their masters. These slaves, fearing they should
be put to the same torments which they saw the saints endure, at the
instigation of the devil and the soldiers, accused us of feeding on human
flesh, like Thyestes, engaging in incestuous marriages, like Œdipus, and
several other impious extravagances, which the principles of our religion
forbid us to mention, or even think of, and which we can hardly persuade
ourselves were ever committed by men. These calumnies being divulged, the
people were so outrageously incensed against us, that they who till then had
retained some sparks of friendship for us, were transported against us with
hatred, and foamed with rage. It is impossible to express the severity of what
the ministers of Satan inflicted on the holy martyrs on this occasion, to force
some blasphemous expression from their mouths. The fury of the governor and
soldiers, and the people, fell most heavily upon Sanctus, a native of Vienne,
and a deacon: also on Maturus, who, though but lately baptized, was yet bold
and strong enough for the combat; on Attalus, a native of Pergamus, but who had
ever been the pillar and support of our church: and on Blandina, a slave, in
whom Christ has shown us that those whom men look on with contempt, and whose
condition places them below the regard of the world, are often raised to the
highest honours by Almighty God for their ardent love of him, manifested more
by works than words or empty show. She was of so weak a constitution, that we
were all alarmed for her, and her mistress, one of the martyrs, was full of
apprehensions that she would not have the courage and resolution to make a free
and open confession of her faith. But Blandina was so powerfully assisted and
strengthened, that she bore all the torments her executioners, who relieved
each other, could ply her with from break of day till night; they owned
themselves conquered, protested they had no more torments in reserve, and
wondered how she could live after what she had endured from their hands;
declaring that they were of opinion that any one of the torments inflicted on
her would have been sufficient to despatch her, according to the common course
of nature, instead of the many violent ones she had undergone. But that blessed
person, like a valiant combatant, received fresh strength and vigour from the
confession of her faith. The frequent repetition of these words: “I am a
Christian; no wickedness is transacted among us:” took off the edge of her
pains, and made her appear insensible to all she suffered.
The deacon Sanctus, too,
endured most exquisite torments, with more than human patience. The heathens,
indeed, hoped these severities would at last force some unbecoming expressions
from him; but he bore up against their attacks, with such resolution and
strength of mind, that he would not so much as tell them his name, his country,
or station in the world; and to every question they put to him, he answered in
Latin: “I am a Christian:” nor could they get any other answer from him. The
governor, and the persons employed in tormenting the martyr, were highly
incensed at this; and, having already tried all other arts of cruelty, they
applied hot plates of brass to the tenderest parts of his body: but, supported
by the powerful grace of God, he still persisted in the profession of his
faith. His body was so covered with wounds and bruises, that the very figure of
it was lost. Christ, who suffered in him, made him a glorious instrument for
conquering the adversary, and a standing proof to others, that there is no
grounds for fear, where the love of the Father dwells; nor is there anything
that deserves the name of pain, where the glory of Christ is concerned. Some
days after, the martyr was brought on the stage again; for the pagans imagined,
that his whole body being so sore and inflamed that he could not bear to be
touched, it would now be an easy matter to overcome him by a repetition of the
same cruelties; or, at least, that he must expire under their hands, and thus
strike a horror into the other Christians. But they succeeded in neither of
these views; for, to the amazement of all, his body under the latter torments
recovered its former strength and shape, and the exact use of all his limbs was
restored: so that by this miracle of the grace of Jesus Christ, what was designed
as an additional pain, proved an absolute and effectual cure. The devil thought
himself secure of Biblis, one of the unhappy persons who had renounced the
faith; and desirous to enhance her guilt and punishment by a false impeachment,
caused her to be arraigned, believing it would be no hard matter to bring one
so weak and timorous to accuse us of impieties. But the force of the torments
had a very different effect upon her; they awakened her, as it were, out of a
profound sleep; and those transitory pains turned her thoughts upon the
everlasting torments of hell. So that, contrary to what was expected of her,
she broke out into the following expostulation: “How can it be imagined that
they should feed upon children, whose religion forbids them even to taste the
blood of beasts?” 6 From
that moment she publicly confessed herself a Christian, and was ranked amongst
the martyrs. The most violent torments being thus rendered ineffectual by the
patience of the martyrs, and the power of Jesus Christ, the devil had recourse
to other devices. They were thrown into a dark and loathsome dungeon, had their
feet cramped in wooden stocks, and extended to the fifth, or last hole; and all
those severities exercised upon them, which are commonly practised by the
enraged ministers of darkness upon their prisoners; so great, that numbers of
them died of the hardships they endured there. Others, after having been so
inhumanly tortured, that one would have thought all the care imaginable could
not have recovered them, lay there destitute of all human succour; but so
strongly supported from above, both in mind and body, that they comforted and
encouraged the rest: whilst others but lately apprehended, and who had as yet
undergone no torments, soon died, unable to bear the loathsomeness of the
prison.
Among the persons who
suffered for their faith on this occasion was the blessed Pothinus, bishop of
Lyons. He was then above ninety years old; and so weak and infirm, that he
could hardly breathe. But his ardent desire of laying down his life for Jesus
Christ, gave him fresh strength and vigour. He was dragged before the tribunal;
for, though his body was worn out with age and infirmity, his life was
preserved till that time, that Jesus Christ might triumph in him. He was
brought thither by the soldiers and magistrates of the city, the whole multitude
hallooing after, and reviling him with as much eagerness and rage as if he had
been Christ himself. Being asked by the governor, who was the God of the
Christians? Pothinus told him, to prevent his blaspheming, he should know, when
he was worthy of that satisfaction. Upon which he was dragged about
unmercifully, and inhumanly abused. Those who were near him, kicked and struck
him without any regard to his venerable age; and those who were at some
distance, pelted him with what first came to hand; imagining the least
tenderness or regard for him would have been an enormous crime, when the honour
of their gods was so nearly concerned, which they endeavoured to assert by
insulting the martyr. He was scarcely alive when he was carried off, and thrown
into prison, where he expired after two days’ confinement.
Those who had denied
their faith when first taken, were imprisoned too, and shared the same
sufferings with the martyrs, for their apostacy at that time did them no
service. But then there was this difference between their condition, that those
who had generously owned their religion, were confined only as Christians, and
no other crime alleged against them; but the perfidious wretches were
imprisoned like murderers and criminals, and thus suffered much more than the
martyrs, who were comforted with the joyful prospect of laying down their lives
in that glorious cause, and supported by the divine promises, the love of Jesus
Christ, and the spirit of their heavenly Father; while the apostates were tortured
with the remorse of conscience. They were distinguished from the others by
their very looks: when the martyrs appeared, it was easy to discover a lovely
mixture of cheerfulness and majesty in their faces: their very chains appeared
graceful, and seemed more like the ornaments of a bride than the marks of
malefactors: and their bodies sent forth such an agreeable and pleasant savour,
as gave occasion to think that they used perfumes. But those who had basely
deserted the cause of Christ, appeared melancholy, dejected, and completely
disagreeable. The very pagans reproached them with faint-heartedness and
effeminacy, for renouncing their principle, (the honourable, glorious, and
salutary name of Christian,) their former profession whereof had ranked them
with murderers, an imputation they, by their apostacy, had justly incurred.
This sight had a happy influence on several, strengthened them in their
profession, and defeated all the attempts the devil could make on their
constancy and courage. After this, great variety of torments was allotted to
the martyrs; and thus they offered to the eternal Father a sort of chaplet, or
crown, composed of every kind of flowers of different colours; for it was fit
that these courageous champions, who gained such glorious victories in so great
variety of engagements, should receive the crown of immortality. A day was set
when the public was to be entertained at the expense of their lives, and
Maturus, Sanctus, Blandina, and Attalus were brought out in order to be thrown to
the beasts for the barbarous diversion of the heathens. Maturus and Sanctus
being conducted into the amphitheatre, were made to pass through the same
torments, as if they had not before felt the force of them, and looked like
champions, who had worsted the adversary several times, and were just entering
on the last trial of their skill and courage. Again they felt the scourges, and
were dragged about by the beasts as before; and in a word, they suffered every
torment the incensed multitude were pleased to call for; who all joined at last
in requiring they should be put into the red-hot iron chair, which was granted;
nor did the noisome smell of their roasted flesh, offensive as it was, any way
abate, but seemed rather to enhance their rage. They could extort nothing more
from Sanctus than his former confession: and he and Maturus, after a long
struggle, had their throats cut; and this their victory was the only
entertainment that day.
Blandina was fastened to
a post to be devoured by beasts: as her arms were stretched out in the ardour
of her prayer, that very posture put the faithful in mind of the sufferings of
him who was crucified for their salvation, gave them fresh courage, and assured
them that whoever suffers for Jesus Christ, shall partake of the glory of the
living God. After she had remained thus exposed for some time, and none of the
beasts could be provoked to touch her, she was untied, carried back to prison,
and reserved for another combat; in which she was to gain a complete victory
over her malicious adversary the devil, (whom she had already foiled and
discomfited on several occasions,) and to animate the brethren to the battle by
her example. Accordingly, though she was a poor, weak, inconsiderable slave,
yet, by putting on Christ, she became an overmatch for all the art and malice
of her enemy, and, by a glorious conflict, attained to the crown of
immortality.
Attalus was called for
next, as a noted person, and the people were very loud in their demands to see
him suffer: who, being one that had always borne a glorious character among us
for his excellent life and courage in asserting the truth, boldly entered the
field of battle. He was led round the amphitheatre, and this inscription in
Latin carried before him: “This is Attalus, the Christian.” The whole
company was ready to discharge their rage on the martyr, when the governor,
understanding he was a Roman citizen, remanded him to prison, and wrote to the
emperor to know his pleasure concerning him and the rest of the prisoners.
During their reprieve, they gave extraordinary proofs of charity and humility.
Notwithstanding such a variety of sufferings for the faith, they would by no
means allow us to call them martyrs; and severely reprimanded any of us, who,
in writing or speaking, gave them that title; which, according to their humble
way of reasoning, was due only to Jesus Christ, the faithful and true martyr,
or witness—the first-born of the dead, and the guide to eternal life; or, at
most, could only be extended to such as were freed from the prison of the body.
These, indeed, said they, may be termed martyrs, because Christ has sealed them
by a glorious death; but we are yet no more than confessors of a mean rank.
They then besought the brethren, with tears, to offer up assiduous prayers for
their persevering to the end. But, though they refused the title of martyr, yet
every action of theirs was expressive of the power of martyrdom; particularly
their meekness, their patience, and the intrepid freedom with which they spoke
to the heathens, and which showed them to be void of fear, and in a readiness
to suffer anything it was in the power of their enemies to inflict. They
humbled themselves at the same time under the powerful hand of God, who hath
since raised them to the highest glory; excusing every body, accusing none;
and, like that great protomartyr, St. Stephen, praying for their persecutors.
But their chief concern, on the motive of sincere charity, was how to rescue
those unhappy persons from the jaws of the devil, whom that infernal serpent
reckoned he had as good as swallowed up. Far from insulting over the lapsed, or
valuing themselves upon the comparison, they freely administered to their
spiritual wants, out of their abundance, the rich graces with which God had
favoured and distinguished them; expressing the tenderness of a mother for
them, and shedding floods of tears before their heavenly Father for their
salvation. Thus they asked for life, and it was granted them, so that their
brethren partook of it. For their endeavours were so successful, and their
discourse and behaviour so persuasive, that the church had the pleasure of
seeing several of her children recover new life, ready to make a generous
confession of the sacred name they had renounced, and even offer themselves to
the trial.
Among the martyrs, there
was one Alcibiades, who had long been used to a very austere life, and to live
entirely on bread and water. 7 He
seemed resolved to continue this practice during his confinement; but Attalus,
after his first combat in the amphitheatre, understood, by a revelation, that
Alcibiades gave occasion of offence to others, by seeming to favour the new
sect of the Montanists, who endeavoured to recommend themselves by their
extraordinary austerities. Alcibiades listened to the admonition, and from that
time he ate of every thing with thanksgiving to God, who did not fail to visit
his servants with his grace, and the Holy Ghost was their guide and counsellor.
In the mean time the emperor’s answer arrived, directing the execution of all
who persisted in their confession, and discharging those who had recanted. The
governor took the opportunity of a public festival among the pagans, which drew
vast crowds from all parts; and ordered the martyrs to be brought before him
with a design of entertaining the people with the sight of their sufferings. After
a re-examination of them, finding them resolute, he sentenced such of them as
were Roman citizens to lose their heads, and ordered the rest to be thrown to
wild beasts. And now the glory of Jesus Christ was magnified in the unexpected
confession of such as had before denied their faith. Those weak persons were
examined apart, with a view of giving them their liberty; but, upon their
declaring themselves Christians, they were sentenced to suffer with the other
martyrs. Some indeed still continued in their apostacy; but then they were only
such as never had the least trace of true faith, nor any regard for the wedding
garment; strangers to the fear of God; who, by their way of living, had cast a
scandal on the religion they professed, and who may justly be styled sons of
perdition.
Alexander, a Phrygian by
birth, and physician by profession, was present, when the apostates were
brought this second time before the governor. He had lived many years in Gaul,
and was universally remarkable for his love of God, and his freedom in
publishing the gospel; for he was full of an apostolical spirit. This man being
near the tribunal at that critical moment, he made several signs with his eyes
and head, to exhort them to confess Jesus Christ, with as much agitation as a
woman in labour; so that it was impossible he should pass unobserved. The
heathens exasperated to see those confess who had recanted, elamoured against
Alexander as the author of this change. Upon which the governor turning himself
towards him, asked him who and what he was? Alexander answered, he was a
Christian; which so enraged the governor, that, without any further inquiry, he
condemned him to be thrown to the wild beasts. Accordingly, the next day, he
was conducted into the arena with Attalus, whom the governor, to oblige the
people, had delivered up a second time to the same punishment. Having undergone
all the various torments usually inflicted in the amphitheatre, they were
despatched with the sword. Alexander was not heard to sigh or make the least
complaint, conversing only with God in his heart. When Attalus was placed in
the iron chair, and the broiling of his body exhaled an offensive smell, he
turned to the people, and said to them, in Latin: “This may, with some justice,
be called devouring men, and thus you are guilty of that inhuman act; but we
are neither guilty of this, nor any other abominable practice we are accused
of.” Being asked what was the name of his God, he replied: “God had not a name
like us mortals.”
On the last day of the
combats of the gladiators, Blandina and Ponticus, a lad not above fifteen years
old, were brought into the amphitheatre. They had been obliged to attend the
execution of the martyrs every day, and were now urged to swear by the idols.
Upon their absolutely refusing to comply with the demand, and expressing a
thorough contempt of their pretended gods, the people gave a free loose to
their rage; and, without any regard either to Ponticus’s youth, or the sex of
Blandina, employed all the different sorts of torments upon them, pressing them
from time to time, but in vain, to swear by the idols. Ponticus, encouraged by
his companion, went through all the stages of his martyrdom with great
alacrity, and died gloriously. Blandina was the last that suffered. She had
acted like a mother, animated the other martyrs like so many favourite
children, sent them victorious to the heavenly King; and then, passing through
the same trials, hastened after them with joy. She was scourged, torn by
beasts, put into the burning chair; afterwards wrapt in a net, and exposed to a
wild bull, that tossed and gored her a long time. But her close conversation
with Christ in prayer, and the lively hopes she had of the good things of the
other life, made her insensible to all these attacks on her body; and she too
had her throat cut. The heathens themselves could not but wonder at her
patience and courage, and own, that, among them, no woman had ever been known
to have gone through such a course of sufferings.
Not content with the
death of the martyrs, that savage and barbarous people, spurred on by the
infernal beast, raised a new persecution against their dead bodies. Those who
died in prison were thrown to the dogs, and a strict guard kept, day and night,
to prevent our carrying them off. The remains of the other martyrs, such as the
beasts or fire had spared, their scattered half-burnt limbs, the heads and
trunks, were carefully laid together, and watched by the soldiers several days.
Some foamed and gnashed their teeth at the sight of these relics, expressing an
eager desire of inflicting more exquisite torments upon them; while others
laughed and scoffed at the martyrs, extolling their own idols, ascribing to
them the punishment of their enemies. Even those who had behaved themselves with
the most moderation, and felt some compassion for their sufferings, could not
forbear reproaching them now, by asking, Where is their God? What hath this
religion availed them, which they have preferred to life itself? These were the
dispositions of the heathens on this occasion, while we were most sensibly
afflicted that we could not bury our brethren. The soldiers were always on the
guard, not to be gained by entreaty or money, and took as much care to keep the
bodies unburied, as if, by so doing, they were to have gained some mighty
advantage. The martyrs’ bodies lay thus exposed six days, and then were burnt
to ashes and thrown into the Rhone, that no part of them might remain above
ground. This they did, as if they had been superior to God, and could thereby
have prevented the resurrection, the hopes of which, as they observed, had put
them upon introducing a new and strange religion, making a mock of the severest
torments, and meeting death with pleasure. Let us now see, said the heathens,
if they will ever return again to life, and whether their God can save them,
and deliver them out of our hands?
Thus far the incomparable
letter of the Christians of Lyons and Vienne, which was inserted entire in
Eusebius’s account of the martyrs, as he himself assures us. But that piece is
lost, and we have no more of this letter than what that author has given us in
his Church History. He adds, that the churches of Vienne and Lyons subjoined,
in the close of this epistle, a religious testimony conformable to holy faith,
concerning the Montanists. These martyrs suffered in the beginning of the
pontificate of Eleutherius, in the seventeenth year of Marcus Aurelius, as
Eusebius testifies, 8 and
of Christ 177, not 167, as Dodwell pretends. They are called the martyrs of
Lyons, because that city was the theatre of their sufferings, though some of
them were citizens of Vienne. St. Gregory of Tours says, they were forty-eight
in number, and that part of their ashes was miraculously recovered. These
relics were deposited under the altar of the church which anciently bore the
name of the Apostles of Lyons.
The fidelity, fervour,
and courage, of so many saints, of every age and condition, condemn aloud our
tepidity and indifference. We profess the same religion, and fight for the same
cause with the primitive martyrs. Whence comes this monstrous disagreement in
our conduct and sentiments? if we do not prefer God and his service to every other
consideration—that is, if we are not martyrs in the disposition of our souls—we
cannot hope to be ranked by Christ among his disciples, or to inherit his
promises. What should we do under greater trials, who are unfaithful on the
most trifling occasions? What so many followers of our Lord attained to, that
may we. Their passions and infirmities were the same with ours: our trials and
temptations are far less than theirs: we serve the same God, are guided by the
same truths, supported by the same power, elevated by the same hopes; we have
the same peace bequeathed us, the same spirit; the same heaven promised us, and
we march under the conduct of the same Captain.
Note 1. St. Greg.
Turon. l. 1, Hist. France, c. 20. [back]
Note 2. Vales, Not.
ad. l. 5. Euseb. Tillem. t. 3, p. 2. [back]
Note 3. Du Bosquet,
l. 2. Hist. Eccles. ch. 18. [back]
Note 4. The humility
of the authors of this letter, in order to show they had no share in the praise
of the martyrs, made them ascribe to their own weakness and cowardice that they
had escaped the fury of the persecutors, though their style speaks them
animated with the same heroic spirit. [back]
Note 5. Vettius is
mentioned in the acts as a person of high rank, and he is called by St. Gregory
of Tours, the first senator of all the Gauls. The Vettii, or Vectii, were a
most ancient and noble family, which often adorned the first dignities in the
commonwealth at Rome. [back]
Note 6. These
Christians still observed the law of abstaining from eating blood, enacted by
the Apostles. Acts xv.
20. [back]
Note 7. Eusebius,
(ch. 3,) speaking of this action of Alcibiades, observes, that these martyrs
were not unacquainted with the superstitious austerities of Montanus and his
followers, and with their pretended prophecies. Many miraculous operations,
wrought by the power of God at that time, in the Catholic Church, inclined some
to believe at first that these fanatics had the gift of prophecy, as this
historian adds: who further says, that these martyrs were better informed, and
wrote several letters, whilst in prison, to their brethren in Asia and Phrygia,
against the errors and false prophecies of the Montanists, and that they
stirred up Pope Eleutherius against the same, by a letter, of which St.
Irenæus, whom they much commended to that pope, was the bearer. (Ib. ch. 4.)
They therefore exhorted Alcibiades to avoid such extraordinary practices, which
might seem an affected conformity with fanatics. St. Irenæus, at that very time
a most holy and learned priest at Lyons, testifies, that the church fasts,
especially Lent, were observed with severe abstinence from certain
meats. [back]
Note 8. Euseb. Hist.
l. 6, c. 1. [back]
Rev. Alban
Butler (1711–73). Volume VI: June. The Lives of the Saints. 1866.
SOURCE : http://www.bartleby.com/210/6/021.html
Святая
мученица Бландина Лионская. Фреска из православной Успенской церкви
иконописного ателье святого Иоанна Дамаскина в департаменте Дром (Франция).
Sainte
martyre Blandine de Lyon. Fresque de la chapelle orthodoxe de la Dormition de
la Mère de Dieu (Drôme, France).
St. Blandina
Virgin and martyr.
She belongs to the band of martyrs of Lyons who,
after some of their number had endured the most frightful tortures, suffered a
glorious martyrdom in
the reign of Marcus
Aurelius (177) and concerning whose death we have the touching report
sent by the Church of Lyons to
the Churches of Asia
Minor (Eusebius, Church
History V.2). The fanaticism of the heathen populace
in Lyons had been excited against the Christians so
that the latter, when they ventured to show themselves publicly, were harassed
and ill-treated. While the imperial legate was
away the chiliarch, a military commander, and the duumvir, a civil magistrate,
threw a number of Christians,
who confessed their faith,
into prison.
When the legate returned,
the imprisoned believers
were brought to trial. Among these Christians was
Blandina, a slave, who had been taken into custody along with her master, also
a Christian.
Her companions greatly feared that on account of her bodily frailty she might
not remain steadfast under torture. But although the legate caused
her to be tortured in a horrible manner, so that even the executioners became
exhausted "as they did not know what more they could do to her",
still she remained faithful and repeated to every question "I am a Christian and
we commit no wrongdoing." Through fear of torture heathen slaves
had testified against their masters that the Christians when
assembled committed those scandalous acts
of which they were accused by the heathen mob,
and the legate desired
to wring confession of this misconduct from the Christian prisoners.
In his report to the emperor the legate stated
that those who held to their Christian belief were
to be executed and those who denied their faith were
to be released; Blandina was, therefore, with a number of companions subjected
to new tortures in the amphitheater at the time of the public games. She was
bound to a stake and wild beasts were set on her. They did not, however touch
her. After this for a number of days she was led into the arena to see the
sufferings of her companions. Finally, as the last of the martyrs,
she was scourged, placed on a red-hot grate, enclosed in a net and thrown
before a wild steer who tossed her into the air with his horns, and at last
killed with a dagger. Her feast is
celebrated 2 June.
Sources
Acta SS., June, I, 161
sqq.; ALLARD, Histoire des persécutions (Paris, 1892), I, 397 sqq.
Kirsch, Johann Peter. "St. Blandina." The Catholic
Encyclopedia. Vol. 2. New York: Robert Appleton
Company, 1907. 4 Jun.
2015 <http://www.newadvent.org/cathen/02594a.htm>.
Transcription. This
article was transcribed for New Advent by Bob Mathewson.
Ecclesiastical approbation. Nihil
Obstat. 1907. Remy Lafort, S.T.D., Censor. Imprimatur. +John M.
Farley, Archbishop of New York.
Copyright © 2020 by Kevin
Knight. Dedicated to the Immaculate Heart of Mary.
SOURCE : http://www.newadvent.org/cathen/02594a.htm
_Jamie_Mulherron.jpg)
Blandina M (RM)
Died in Lyons, France,
177.
The memory of Blandina, a
slave, has been preserved in a letter from the survivors of the persecution of
the Church at Lyons (Lugdunum) to the Church in Asia Minor, which Eusebius
recorded in his history. The letter reports that the official persecutions began
with a popular boycott that prevented Christians from entering enter private
houses, baths, and markets. Many Christian masters were accused to the
officials by their slaves who thereby hoped to escape suspicion themselves.
Through Blandina, ".
. . Christ showed that those who in the eyes of men appear cheap, ugly and
contemptible, are treated by God with great honor because of their love for
Him, which displays itself in power and now mere outward boasting. For while we
were all of us trembling and her earthly mistress . . . was in torment lest
Blandina, so frail in body, should not be strong enough to acknowledge her
faith frankly, the child was filled with such strength that the torturers, who
followed one another in relays and tormented her from morning to night with
every kind of torture, acknowledged that they were beaten and had nothing more
that they could do to her." She repeatedly said, while being tortured,
"I am a Christian, and nothing vile is done amongst us." She said this
because they were accused of incest and cannibalism (a literal interpretation
of Christians' consuming the Body and Blood of Christ).
Blandina's steadfast
faith inspired Sanctus, a quite recent convert, and strengthened him.
After a time the Emperor
said the apostates should be released; the obstinate executed. Blandina was
taken to the amphitheater and "fastened to a stake as though to a cross;
she prayed aloud, giving much courage to the others, who beheld with their very
eyes, by means of this their sister, Him who had been crucified for them!"
The wild beasts would not
touch Blandina, so they put her back in prison. On the last day, she and
Ponticus--a 15 year old, were brought out (after having watched the others
being tortured daily). Ponticus died first. She was then scourged, burned, tied
up in a net and thrown to a savage bull to be tossed and finally she was
killed. After the bodies rotted for a week, they were cremated, and the ashes
thrown into the Rhone. This occurred under the reign of Marcus Aurelius (Attwater,
Benedictines, Martindale)
In art, Saint Blandina is
a martyred maiden with a bull near her; otherwise the image may include (1) a
net and bull; (2) her being tossed by the bull in the amphitheater; or (3) tied
to a pillar with a lion and bear near her (Roeder). This patroness of servant
girls is venerated in Lyons and Vienne, France (Roeder).
SOURCE : http://www.saintpatrickdc.org/ss/0602.shtml
Santi Potino, Blandina e
compagni Martiri di Lione
† Lione, 177
Martirologio Romano: A
Lione in Francia, santi martiri Potino, vescovo, Blandina e quarantasei
compagni, le cui ardue e reiterate prove compiute al tempo dell’imperatore
Marco Aurelio sono attestate nella lettera scritta dalla Chiesa di Lione alle
Chiese d’Asia e Frigia. Tra questi, il nonagenario vescovo Potino rese il suo
spirito poco dopo essere stato incarcerato; altri, come lui, morirono in
carcere e altri ancora posti al centro dell’arena davanti a migliaia di persone
radunate per lo spettacolo: quanti erano stati identificati come cittadini
romani subirono la decapitazione, gli altri invece venivano dati in pasto alle
fiere. Da ultima, Blandina, sgozzata alfine con la spada dopo aver patito più
lunghe e aspre torture, seguì tutti coloro che ella aveva poco prima esortato a
raggiungere la palma del martirio.
Nel 177 si scatenò a Lione,
una persecuzione contro i cristiani, secondo gli editti dell’imperatore Marco
Aurelio; il ‘Martyrologium Romanum’ riporta al 2 giugno un gruppo di 48
martiri, uccisi più o meno nello stesso tempo in odio alla fede cristiana, sia
a Lione sia a Vienne, ma che comunque sono denominati ‘Martiri di Lione’.
Il loro glorioso martirio
è narrato da testimoni contemporanei, assolutamente degni di fede; il racconto
completo era contenuto in una lettera, che la Chiesa della Gallia, inviò poco
dopo gli avvenimenti, ai confratelli dell’Asia e della Frigia e che lo storico
Eusebio di Cesarea, incluse integralmente nella sua ‘Historia Ecclesiastica’
pervenuta così fino a noi.
Il gruppo menzionato è
capeggiato da s. Fotino vescovo e il secondo nome è quello di Blandina, la
quale era una schiava cristiana, arrestata insieme alla sua padrona. Nonostante
i timori che gli altri cristiani nutrivano sulla sua saldezza nella fede, ella
dimostrò invece una fermezza straordinaria nell’affrontare il martirio, che a
lei non fu risparmiato in crudeltà; ripeteva “io sono cristiana e tra noi non
c’è nessun male”.
Fu condotta inizialmente
nell’anfiteatro e appesa ad un palo a forma di croce, ella pregò ad alta voce e
le fiere non l’aggredirono. Poi fu ricondotta nell’arena insieme ad altri
fedeli, sopravvissuti ai vari supplizi, qui fu costretta ad assistere alla
morte atroce dei suoi compagni, mentre lei superava ancora una volta, il
tormento della graticola ardente.
Rimasta sola, su di lei
si accanì la ferocia pagana; ignuda e ricoperta con una rete, fu esposta ai
lazzi degli spettatori ed alla furia di un toro, che colpendola con le corna,
la lanciò più volte in aria; infine fu finita con la spada. Gli stessi pagani
dichiararono che mai, in mezzo a oro, una donna aveva sopportato così numerosi
e duri tormenti.
Santa Blandina, schiava
nella vita, ma eroica e gloriosa martire nella morte, è raffigurata da secoli
nell’arte, con gli attributi del suo supplizio: la rete, la graticola, il palo,
i leoni, il toro; viene celebrata il 2 giugno insieme agli altri martiri di
Lione.
Autore: Antonio
Borrelli
SOURCE : http://www.santiebeati.it/dettaglio/60450
PÈRE ANDRÉ GOUILLOUD, DE LA CONGRÉGATION DE JÉSUS. SAINT POTHIN ET SES COMPAGNONS MARTYRS. ORIGINES DE L'ÉGLISE DE LYON, FÉLIX GIRARD, LIBRAIRE ÉDITEUR – 1868 : http://www.mediterranee-antique.info/Religion/Gouilloud/EL_000.htm
Voir aussi : http://www.sources-chretiennes.mom.fr/index.php?pageid=martyrs_lyon
http://www.maintenantunehistoire.fr/blandine-lesclave-heroique/
http://storage.canalblog.com/52/29/249840/51860144.pdf
