See also
- Hagiography
- Foxe's Book of Martyrs (1563), by John Foxe
- Martyrs Mirror (1660), by Thieleman J. van Braght
- List of saints
A martyrology is a catalogue or list of martyrs and other saints and beati arranged in the calendar order of their anniversaries or feasts. Local martyrologies record exclusively the custom of a particular Church. Local lists were enriched by names borrowed from neighbouring churches. [1] Consolidation occurred, by the combination of several local martyrologies, with or without borrowings from literary sources.
This is the now accepted meaning in the Latin Church. In the Eastern Orthodox Church, the nearest equivalent to the martyrology are the Synaxaria and the longer Menaia, both sometimes known as Menologia. [lower-alpha 1]
Simple martyrologies only enumerate names. Historical martyrologies, also sometimes called passionaries, also include stories or biographical details.
The martyrology, or ferial, of the Roman Church in the middle of the fourth century still exists. It comprises two distinct lists, the Depositio martyrum and the Depositio episcoporum , lists most frequently found united. [1]
Among the Roman martyrs, mention is already made in the Ferial of African martyrs, namely, Perpetua and Felicity (March 7) and also Cyprian (September 14). The calendar of Carthage, which belongs to the sixth century, contains a larger portion of foreign martyrs and even of confessors not belonging to that region of the Church. [1]
The most influential of the local martyrologies is the martyrology commonly called Hieronymian, because it is (pseudepigraphically) attributed to Jerome. It was presumably drawn up in Italy in the second half of the fifth century, and underwent recension in Gaul, probably at Auxerre, in the late sixth. [2] All known manuscripts of the text spring from this Gallican recension.
Setting aside the additions it later received, the chief sources of the Hieronymian are a general martyrology of the Churches of the East, the local martyrology of the Church of Rome, a general martyrology of Italy, a general martyrology of Africa, and some literary sources, among them Eusebius.
Victor De Buck ("Acta SS.", Octobris, XII, 185, and elsewhere) identified the relationship of the Hieronymian Martyrology to the Syriac Martyrology discovered by Wright. This is of assistance in recognizing the existence of a general martyrology of the East, written in Greek at Nicomedia, and which served as a source for the Hieronymian.
This document is in poor condition. Proper names are distorted, repeated or misplaced, and in many places the text is so corrupt that it is impossible to understand it. With the exception of a few traces of borrowings from the Passions of the martyrs, the compilation is in the form of a simple martyrology.
There were three manuscript versions: those of Bern, Wolfenbuttel. and Echternach. The latter is thought to be the earliest, based on a copy possibly brought to England by Augustine of Canterbury in 597, and preserved in a manuscript at the Abbey of Echternach, founded by the English missionary Willibrord. [3]
The Martyrologium Hieronymianum Epternacense, now in the Bibliothèque Nationale in Paris, is thought to have been written in the early eighth century as an Insular version of the "Hieronymianum", compiled from two separate copies. In some instances the feast is misplaced by a day. [4] Also known as the Echternach recension, it was adapted to the English Church, incorporating memorials for Augustine of Canterbury, Paulinus of York and others. [5]
In 1885 De Rossi and Duchesne published a memoir entitled Les sources du martyrologe hiéronymien (in Mélanges d'archéologie et d'histoire, V), which became the starting-point of a critical edition of the martyrology, published through their efforts in Vol. II for November of the "Acta SS." in 1894.
The medievalist Henri Quentin and Bollandist Hippolyte Delehaye collaborated on an annotated edition, Commentarius Perpetuus in Martyrologium Hieronymianum, (Brussels, in 1931); Quentin supplied the textual commentary and Delehaye the historical.
There is another type of martyrology in which the name is followed by a short history of the saint. These are the historical martyrologies. There exists a large number of them, from the ninth century. It may be said that their chief sources are, besides the Hieronymian, accounts derived from the Acts of the martyrs and some ecclesiastical authors.
Of the best-known historical martyrologies, the oldest go under the names of:
The most famous of all is that of Usuard (c. 875), Martyrology of Usuard , on which the Roman martyrology was based.
The first edition of the Roman martyrology appeared at Rome in 1583. The third edition, which appeared in 1584, was approved by Gregory XIII, who gave the Roman martyrology official status for the whole Church. In 1586, Baronius published his annotated edition, which in spite of its omissions and inaccuracies is a mine of valuable information.
The historical martyrologies, taken as a whole, have been studied by Quentin (1908). There are also numerous editions of calendars or martyrologies of less universal interest, and commentaries upon them. Mention ought to be made of the famous marble calendar of Naples. [9]
The critical study of martyrologies is rendered difficult by the multitude and the disparate character of the elements that compose them. Early researches dealt with the historical martyrologies.
The chief works on the martyrologies are those of Heribert Rosweyde, who in 1613 published at Antwerp the martyrology of Ado; [10] of Sollerius, who produced a learned edition of Usuard; [11] and of Fiorentini, who published in 1688 an annotated edition of the Martyrology of St Jerome. The critical edition of the latter by J. B. de Rossi and Louis Duchesne, was published in 1894. [12]
The notes of Baronius on the Roman Martyrology cannot be passed over in silence, the work having done much towards making known the historical sources of the compilations of the Middle Ages. In Vol. II for March of the "Acta Sanctorum" (1668) the Bollandists furnished new materials for martyrological criticism by their publication entitled Martyrologium venerabilis Bedæ presbyteri ex octo antiquis manuscriptis acceptum cum auctario Flori …. The results then achieved were in part corrected, in part rendered more specific, by the great work of Jean Baptiste du Sollier , Martyrologium Usuardi monachi (Antwerp, 1714), published in parts in Vols. VI and VII for June of the "Acta Sanctorum."
Although Du Sollier's text of Usuard is not beyond criticism, the edition surpasses anything of the kind previously attempted. Henri Quentin (Les Martyrologes historiques du moyen âge, Paris, 1908) took up the general question and succeeded in giving a reasonable solution, thanks to careful study of the manuscripts.
As regards documents, the most important distinction is between local and general martyrologies. The former give a list of the festivals of some particular Church; the latter are the result of a combination of several local martyrologies. Certain compilations of a factitious character are also called martyrologies, e.g. the Martyrologe universel of Chatelain (1709).
Examples of local martyrologies include:
The Syriac martyrology discovered by Wright (Journal of Sacred Literature, 1866) gives the idea of a general martyrology. [13]
Prior to Vatican II, the Martyrology was read publicly as part of the Roman Catholic Divine Office at Prime. It was always anticipated, that is, the reading for the following day was read. By decree of Vatican II, the office of Prime was suppressed. A fully revised edition the Roman Martyrology was issued in 2001, with rubrics which allow the Martyrology to be proclaimed at the end of the celebration of Lauds or of one of the Little Hours, or apart from liturgical celebrations in community gatherings for meetings or meals. [14]
The model of the Roman Martyrology is directly derived from the historical martyrologies. It is in sum the Martyrology of Usuard , which was also still the title of an incunabula edition for use in Rome, [15] completed by the "Dialogues" of Pope Gregory I and the works of some of the Church Fathers, and for the Greek saints by the catalogue known as the Menologion of Sirlet. The editio princeps appeared at Rome in 1583, under the title: Martyrologium romanum ad novam kalendarii rationem et ecclesiasticæ historiæ veritatem restitutum, Gregorii XIII pont. max. iussu editum. It bears no approbation. A second edition also appeared at Rome in the same year. This was soon replaced by the edition of 1584, which was promulgated as official for the entire Roman rite of the Church by Pope Gregory XIII. Baronius revised and corrected this work and republished it in 1586, with the Notationes and the Tractatio de Martyrologio Romano. The Antwerp edition of 1589 was corrected in some places by Baronius himself. A new edition of the text and the notes took place under Pope Urban VIII and was published in 1630. Pope Benedict XIV was also interested in the Roman Martyrology: his Bull of 1748 addressed to John V, King of Portugal, was often included as a preface in printed copies of the Roman Martyrology.
After the Second Vatican Council, a fully revised edition was promulgated in 2001, followed in 2005 by a version (bearing the publication date of 2004) that adjusted a number of typographical errors that appeared in the 2001 edition and added 117 saints and blesseds canonized or beatified between 2001 and 2004, as well as a number of more ancient saints not included in the previous edition. "The updated Martyrology contains 7,000 saints and blesseds currently venerated by the Church, and whose cult is officially recognized and proposed to the faithful as models worthy of imitation." [16]
Pope Marcellinus was the bishop of Rome from 30 June 296 to his death in 304. A historical accusation was levelled at him by some sources to the effect that he might have renounced Christianity during Emperor Diocletian's persecution of Christians before repenting afterwards, which would explain why he is omitted from lists of martyrs. The accusation is rejected, among others, by Augustine of Hippo. He is today venerated as a saint in the Catholic Church and in the Serbian Orthodox Church.
The Bollandist Society are an association of scholars, philologists, and historians who since the early seventeenth century have studied hagiography and the cult of the saints in Christianity. Their most important publication has been the Acta Sanctorum. They are named after the Flemish Jesuit Jean Bollandus (1596–1665).
Synaxarion or Synexarion is the name given in the Eastern Orthodox, Oriental Orthodox and Eastern Catholic Churches to a compilation of hagiographies corresponding roughly to the martyrology of the Roman Church.
Hippolyte Delehaye, S.J., was a Belgian Jesuit who was a hagiographical scholar and an outstanding member of the Society of Bollandists.
The Martyrologium Hieronymianum or Martyrologium sancti Hieronymi is an ancient martyrology or list of Christian martyrs in calendar order, one of the most used and influential of the Middle Ages. It is the oldest surviving general or "universal" martyrology, and the precursor of all later Western martyrologies.
The Four Crowned Martyrs or Four Holy Crowned Ones were nine individuals who are venerated as martyrs and saints of Early Christianity. The nine saints are divided into two groups:
Usuard was a Benedictine monk at the Abbey of Saint-Germain-des-Prés and a Carolingian scholar.
Acts of the Martyrs are accounts of the suffering and death of a Christian martyr or group of martyrs. These accounts were collected and used in church liturgies from early times as attested by Saint Augustine.
Martinian and Processus were Christian martyrs of ancient Rome. Neither the years they lived nor the circumstances of their deaths are known. They are currently buried in St. Peter's Basilica in Rome.
Nereus and Achilleus are two Roman martyr saints. In the present General Roman Calendar, revised in 1969, Nereus and Achilleus (together) are celebrated on 12 May.
A menologium, also known by other names, is any collection of information arranged according to the days of a month, usually a set of such collections for all the months of the year. In particular, it is used for ancient Roman farmers' almanacs ; for the untitled Old English poem on the Julian calendar that appears in a manuscript of the Anglo-Saxon Chronicle; for the liturgical books used by the Eastern Orthodox Church and Eastern Catholic Churches following the Byzantine Rite that list the propers for fixed dates, typically in twelve volumes covering a month each and largely concerned with saints; for hagiographies and liturgical calendars written as part of this tradition; and for equivalents of these works among Roman Catholic religious orders for organized but private commemoration of their notable members.
There are several saints named Rufus, of which the Roman Martyrology records ten; historical mention is made of the following ones, which have liturgical feasts:
Flavia Domitilla was a Roman noblewoman of the 1st century AD. She was a granddaughter of Emperor Vespasian and a niece of Emperors Titus and Domitian. She married her second cousin, the consul Titus Flavius Clemens, a grand-nephew of Vespasian through his father Titus Flavius Sabinus.
Petronilla is an early Christian saint. She is venerated as a virgin by the Catholic Church. She died in Rome at the end of the 1st century, or possibly in the 3rd century.
The Roman Martyrology is the official martyrology of the Catholic Church. Its use is obligatory in matters regarding the Roman Rite liturgy, but dioceses, countries and religious institutes may add duly approved appendices to it. It provides an extensive but not exhaustive list of the saints recognized by the Church.
Saint Hermes, born in Greece, died in Rome as a martyr in 120, is venerated as a saint by the Catholic Church and the Eastern Orthodox Church. His name appears in the Martyrologium Hieronymianum as well as entries in the Depositio Martyrum (354). There was a large basilica over his tomb that was built around 600 by Pope Pelagius I and restored by Pope Adrian I. A catacomb in the Salarian Way bears his name.
Hermagoras of Aquileia is considered the first bishop of Aquileia, northern Italy. Christian tradition states that he was chosen by Mark to serve as the leader of the nascent Christian community in Aquileia, and that he was consecrated bishop by Peter. Hermagoras and his deacon Fortunatus evangelized the area but were eventually arrested by Sebastius, a representative of Nero. They were tortured and beheaded.
Basilides, Cyrinus, Nabor and Nazarius are saints of the Catholic Church, mentioned in the Martyrology of Bede and earlier editions of the Roman Martyrology for 12 June as four Roman martyrs who suffered death under Diocletian.
Eleutherius (or Eleut erus or Eleftherios; sometimes called Liberalis or Liberator, the former transliterations and the latter translations of his and his mother Antia are venerated as Christian saints and martyrs in Greece and Albania.
Dom Henri Quentin was a French Benedictine monk. A philologist specializing in biblical texts and martyrologies, he was the creator of an original method of textual criticism. He pioneered techniques to compare texts and produce trees of relationships between version and editions in order to study their origins and variations.
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This article incorporates text from a publication now in the public domain : Herbermann, Charles, ed. (1913). "Martyrology". Catholic Encyclopedia . New York: Robert Appleton Company.
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