2007-04-27 16:33:05 · 10 answers · asked by Anonymous in Arts & Humanities ➔ History
That's got to be the most thorough answer I have yet seen.
2007-04-28 04:37:49 · update #1
.Stephen, the First Christian Martyr
The first Christian to be martyred for his faith in Jesus Christ was Stephen (Saint Stephen). His martyrdom is described in the book of Acts of the New Testament, chapters 6 and 7.
The early Church in Jerusalem grew so rapidly that the apostles needed help in church administration, notably in the daily ministration and assistance of widows. For this task they ordained seven men “full of the Holy Ghost and wisdom” (Acts 6:3). One of the seven was Stephen, “a man full of faith and of the Holy Ghost” (Acts 6:5) who “did great wonders and miracles among the people” (Acts 6:8).
Some Jewish men, not being able “to resist the wisdom and the spirit by which he spake” (Acts 6:10), stirred up the people, the elders and the scribes against Stephen, seized him and brought him before the council and the high priest in Jerusalem, where false witnesses accused him of blasphemy. Even the members of the council “saw his face as it had been the face of an angel” (Acts 6:15).
In his powerful sermon, Stephen defended the Christian faith before the council, explaining that Jesus Christ was the Messiah and fulfilled the ancient prophecies. He denounced the Jews as “betrayers and murderers” of God's Son, the Just One (Acts 7:52) and called them “stiff-necked and uncircumcised in heart and ears”, who “always resist the Holy Ghost” (Acts 7:51). The members of the council became so enraged, that they “gnashed on him with their teeth” (Acts 7:54). After telling them that he saw the heavens opened, the glory of God, and Jesus standing on the right hand of God, they cast him out of Jerusalem and stoned him to death (Acts 7:55–58). Stephen's last words were: “Lord Jesus, receive my spirit” (Acts 7:59) and “Lord, lay not this sin to their charge” (Acts 7:60). Stephen was probably killed on Passover, the spring following Jesus' crucifixion.
Stephen's executioners laid their clothes at Saul's feet, a Pharisee who persecuted Christians. Through God's grace, after his famous conversion on the road to Damascus, Saul (Paul) became the greatest apostle and he was called the Apostle to the Gentiles.
Stephen's death brought “a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.” (Acts 8:1)
Thomas
The Gospel of John says that Thomas was also called Didymus (John 11:16, 20:24), which is a Greek word meaning “twin”.
On one occasion, when Jesus planned to return to Judea, His disciples warned Him not to go, because the Jews wanted to stone Him, but Thomas said courageously: “Let us also go, that we may die with him” (John 11:1–16).
During the Last Supper, Jesus told His disciples that He was going to prepare a place for them in His Father's house, and “whither I go ye know, and the way ye know”. Thomas remarked, “Lord, we know not whither thou goest; and how can we know the way?” Jesus replied, “I am the way, the truth, and the life: no man cometh unto the Father, but by me. If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.” (John 14:1–7).
Thomas is often remembered for his unbelief of Jesus' resurrection. On the evening of the day of His resurrection, Jesus Christ appeared to His disciples, but Thomas was not present. When Thomas heard the event, he couldn't believe it, and said: “Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.” Eight days later Jesus appeared to them again and Thomas was convinced: “And Thomas answered and said unto him, My Lord and my God. Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.” (John 20:24–29) Thomas was fishing with other six disciples at the sea of Galilee, when Jesus appeared to them again (John 21:1–2).
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Thomas preached the Gospel in India and to Parthians, Medes, Persians and other nations.
He was martyred with a spear in India. It is said, that he is buried in Mylapore, a suburb of Madras.
Simon Zelotes
This disciple is named Simon Zelotes in Luke 6:15 and Acts 1:13; and “Simon the Canaanite” in Matt. 10:4 and Mark 3:18. The Greek word zelotes means “zealous one”, and the word Canaanite comes from the Aramaic word kanna’ah, which means “zealous one” as well. He may have been a member of the fanatic sect Zealots, which opposed Roman occupation, or was a zealous supporter of the Jewish law.
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He preached the Gospel in Egypt, Mauritania, Africa, Libya and Britain.
He was crucified in Britain in AD 74.
Simon Peter
PETRUS,
ANDREAS,
FILIPPUS
6th century mosaic in Cappella Arcivescovile, Ravenna, Italy.
Peter was the most enthusiastic and brave among the apostles.
At their very first encounter, Jesus told him: “Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.” (John 1:42). Cephas is an Aramaic word, meaning rock, the same way as the Greek petros, from whence the name Peter originates. Jesus named him Peter for he recognized Jesus as the Christ. To Jesus’ question, “But whom say ye that I am?”, Simon Peter responded: “Thou art the Christ, the Son of the living God.” Then Jesus answered:
“Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.” (Matt. 16:17–19)
The two miraculous fish catches may also point to Peter's role as the apostles’ leader. On the first occasion, despite casting their nets all night long on the sea of Galilee, Peter, Andrew, James and John caught nothing. At Jesus’ request, Peter launched out into the deep again and caught so much fish that their net broke (Luke 5:1–11). The four men brought their ships to land, abandoned everything they had, and followed Jesus who told them: “Follow me, and I will make you fishers of men.” (Matt. 4:18–20; Mark 1:16–18)
The second miraculous catch happened after Jesus’ resurrection. Peter, together with six other disciples, was returning to the shore on the Sea of Galilee after a night of unsuccessful fishing. Jesus, whom the apostles did not recognize, stood on the shore and asked them to cast their net again on the right side of the ship. They complied and caught so much fish that they couldn't draw them out. Then John exclaimed: “It is the Lord”, and Peter immediately put his clothes on, jumped into the water and swam ashore to Jesus (John 21:1–7).
Fishing symbolizes “fishing of men”, that is saving the souls of men. On the first occasion, Jesus asked only Peter to sail back to the deep again; the second time He instructed all the apostles who were present.
Peter participated in a third miraculous catch. When the tax collectors asked them to pay the tribute, Jesus sent Peter to go fishing, and told him that the first fish he catches would have money in its mouth, which should be given as their tribute to the tax collectors. And so it happened (Matt. 17:24–27).
Jesus strengthened Peter's leading role after His resurrection. Jesus asked Peter three times if he loved Him. Peter repeated three times: “Yea, Lord; thou knowest that I love thee”. To these faithful answers Jesus responded in sequence: “Feed my lambs”, “Feed my sheep” and “Feed my sheep” again. At the same time He foretold Peter that he would suffer a martyr's death: he would also be crucified (John 21:13–19).
“Simon, who is called Peter” is always mentioned first wherever the apostles are listed (Matt. 10:3; Mark 3:13; Luke 6:14). Several of Peter's deeds are mentioned in the books of the New Testament. Some of them, like his walking on water, are known even by those unfamiliar with the Scriptures. One night, the disciples were horrified seeing Jesus walking to their ship on the water's surface; they thought they saw a ghost. Peter set out to meet Jesus, he himself walking on the water. He started to panic and doubt as he saw the stormy waters, and as a consequence he began to sink into the sea. Jesus rescued him and said: “O thou of little faith, wherefore didst thou doubt?” (Matt. 14:22–31).
Peter was a simple, illiterate (Acts 4:13) Galilean fisherman, who worked together with his brother, Andrew. We can infer he was a married man, since it is recorded in Mark 1:29–31 that his mother-in-law's fever was miraculously healed by Jesus.
Peter's enthusiasm sometimes caused him to make wrong statements. When Jesus told the apostles about His future death and resurrection, Peter started to rebuke Him: “Be it far from thee, Lord: this shall not be unto thee.” Then Jesus replied to him, “Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.” (Matt. 16:21–23) (Peter was speaking under the influence of Satan). He spoke unthoughtfully at Jesus’ transfiguration as well, when he suggested they build tabernacles for Jesus, and for Moses and Elijah who appeared to them (Matt. 17:1–4; 9:2–5).
Peter was very devoted to Jesus. When many disciples stopped following Jesus for His “hard sayings”, the apostles did not abandon Him and Peter said: “Lord, to whom shall we go? Thou hast the words of eternal life. And we believe and are sure that thou art that Christ, the Son of the living God.” (John 6:68–69)
Peter often asked Jesus questions, for example: “Lord, how oft shall my brother sin against me, and I forgive him? Till seven times?” Jesus answered: “I say not unto thee, Until seven times: but, Until seventy times seven”. Peter also asked what the apostles’ reward would be, for they left everything behind to follow Jesus. Jesus replied that when He will sit in the throne of his glory (at His second coming), the apostles will also sit on twelve thrones and will judge the twelve tribes of Israel. What He said afterwards is a consolation for all Christians:
“And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive a hundredfold, and shall inherit everlasting life. But many that are first shall be last; and the last shall be first.” (Matt. 19,29–30)
In the description of the Lord's Supper and the events that followed, we often come across Peter's name. Jesus asked Peter and John to prepare the Passover lamb (Luke 22:8). After the supper Jesus washed His disciples’ feet in a symbolic act, whose meaning they did not understand at that time. Peter did not want to allow this to happen, saying: “Thou shalt never wash my feet”. Jesus answered him, “If I wash thee not, thou hast no part with me.” Peter hastily replied: “Lord, not my feet only, but also my hands and my head.” (John 13:6–10)
After the Lord's Supper, on the Mount of Olives, Jesus foretold them that they would all be offended because of Him that night. Peter assured Him that he would never be offended and that he would rather die with Him than deny Him. Then Jesus predicted that Peter would deny Him three times before the cock crew (Matt. 26:30–35; Mark 14:26–30; Luke 22:33–35; John 13:37–38).
On that night, turning to Peter, Jesus said that Satan had asked God for the apostles to “sift” them. But Jesus promised that He would pray for Peter so that his faith would not fail and that later he would strengthen the other apostles (Luke 22:31–32).
Peter showed great courage when he cut off the right ear of the high priest's servant, one of the armed men who came to arrest Jesus (John 18:10–11). But on the same night he denied Jesus three times in Caiaphas’ courtyard; he even began to curse and swear the third time. The cock immediately crew. At that moment, Peter remembered Jesus’ prediction and started to cry bitterly (Matt. 26:58–75; Mark 14:66–72; Luke 22:54–62; John 18:14–27).
On the day of Jesus’ resurrection, Mary Magdalene ran to Peter and John with the news that the tomb was empty. The two disciples immediately ran to the tomb of Jesus. Despite the fact that John arrived there first, he stopped at the entrance and let Peter go in first.
After Jesus’ ascension to Heaven, Peter was the one who suggested that they should appoint another apostle in Judas’ place (Acts 1:15–22).
After the apostles were filled with the Holy Ghost on the day of Pentecost, they started speaking different languages. Seeing the amazed and confused people, Peter stepped forward and spoke on behalf of the apostles. He explained the mission of Jesus to them, and as a result about three thousand people were converted and baptized that day (Acts 2:14–41).
Another day, Peter and John healed a lame man in the temple, then started to preach the Gospel to the crowd gathered at the news of this miracle; 5000 men were converted on that occasion. After this, the two apostles were imprisoned by the enraged chief priests and Sadducees. The next day they were brought before the elders, chief priests and scribes, who forbade them to continue preaching in Jesus’ name. When they refused to comply, they were threatened and then released. Subsequently, they prayed to God and were filled with the Holy Ghost. They preached the Gospel with boldness from there on (Acts chapters 3 and 4).
The next time the apostles were imprisoned, the angel of the Lord opened the prison doors at night and released them. They immediately went to the temple and resumed teaching. They were brought before the council and questioned again. They answered: “We ought to obey God rather than men.” A learned Pharisee, called Gamaliel, diverted the council's urge to kill them, reasoning that if the apostles’ work is of men, they would fail, but if it is of God, the council cannot overthrow it. As a consequence, they were only beaten before their release (Acts 5:17–42). They did not cease preaching Jesus Christ afterwards and the number of converts increased continually.
While praying in Joppa, Peter had a vision: he saw a great sheet descending from heaven full of all kinds of animals considered unclean by the Mosaic Law. A voice told him to slay and eat. Peter started arguing that he had never eaten anything unclean before. The voice replied, “What God hath cleansed, that call not thou common.” This dialog repeated another two times, and Peter later understood that it meant they should also preach the Gospel to the Gentiles, not only to the Jews, as nobody is common or unclean (Acts 10 and 11).
Later, King Herod Agrippa imprisoned Peter, but the angel of the Lord released him again (Acts 12).
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Peter is the author of two books: The First and the Second Epistle of Peter.
According to the Church History of Eusebius, Peter preached in Pontus, Galatia, Bithynia, Cappadocia, and Asia.
According to John Foxe's Book of Martyrs, after hearing Nero's intention to kill Peter, the Christians convinced him to flee Rome. “But coming to the gate, he saw the Lord Christ come to meet him, to Whom he, worshipping said, 'Lord, whither dost Thou go?' To whom He answered and said, ' I am come again to be crucified.' By this, Peter, perceiving his suffering to be understood, returned back into the city.” [3] He was then killed in Rome at the order of Nero around AD 68, one of thousands of Christians martyred during this emperor's reign. According to Tertullian and Origen, he was crucified head downwards at his request. He said he was unworthy to be crucified the same way as Jesus Christ.
Philip
The day after Jesus called Andrew and Simon Peter to be His disciples, He met Philip in Galilee and told him, “Follow me”. Philip recognized Him to be the Messiah and went to his friend Nathanael (Bartholomew) saying, “We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph” and they both became disciples of Jesus (John 1:43–46).
Philip was from Bethsaida of Galilee, the city of Andrew and Peter.
After Jesus heard the news of John the Baptist's death, He departed by ship to a deserted shore, followed by a great multitude. Moved with compassion towards them, Jesus taught them and healed the sick. To test his faith, He asked Philip how they could feed the hungry multitude. Philip immediately started thinking of how much money they would need to buy food, without realizing they only need to rely on God's power. Jesus then miraculously multiplied the available five loaves and two fish to feed the 5000 men (John 6:1–13; Matthew 14:13–21).
During the Last Supper, Jesus said: “If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.” Philip did not understand these words, for he said, “Lord show us the Father, and it sufficeth us.” Jesus response was: “he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?”(John 14:6–14)
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According to tradition, he preached in France, southern Russia and Asia Minor.
It is believed that he was martyred in Hierapolis, a city in today's Turkey.
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Matthew means “gift of God” in Aramaic, and it was the name given to this apostle by Jesus. He is also referred to as Levi in the Gospels of Mark and Luke (Mark 2:14; Luke 5:27–29). He was either named Levi before he began to follow Jesus, or he belonged to the priestly tribe of Levi.
He worked as a publican for the Roman government, collecting tolls on the road from travelers. The Jewish publicans who collected taxes for Rome were considered traitors to their nation. The despised tax collectors made their profit by collecting more taxes than required by the Roman law, and were regarded as sinners by the Jews.
He was called by Jesus while sitting at his tax table. Jesus simply said: “Follow me”, and Matthew left his work immediately to join Him. Matthew made a feast in his own house for Jesus and His disciples, where other publicans and sinners were also present (Matt.; 9:9–13; Mark 2:13–17; Luke 5:27–32). When the scribes and Pharisees saw this, they asked His disciples, “Why eateth your Master with publicans and sinners?” Jesus replied:
"They that be whole need not a physician, but they that are sick. But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance." (Matt. 9:12–13)
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This apostle wrote the Gospel of Matthew. Some of Jesus Christ’s miracles and parables are only mentioned in this Gospel. The resurrection of the saints after Jesus’ death and their appearance to many in Jerusalem is recorded solely in Matthew's book. The sealing of the tomb of Jesus Christ by the Pharisees and the setting of guards outside it is also told only in this Gospel.
John Foxe states in his Book of Martyrs, that Matthew preached in Egypt and Ethiopia.
He was martyred with a spear in the city of Nadabah, Ethiopia, in AD 60.
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Judas (Not Iscariot)
John refers to this apostle as “Judas, not Iscariot” (John 14:22). Matthew calls him “Lebbaeus whose surname was Thaddaeus” (Matt. 10:3). Luke refers to him as “Judas the son of James” (Luke 6:16). The KJV incorrectly translates it as “udas the brother of James”. The Bible doesn't mention anything else concerning him.
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He preached the Gospel in Mesopotamia and Persia.
One tradition says that magicians killed him with clubs and stones in Persia; according to another one he was crucified in Edessa, Turkey, in AD 72.
Home > Christian Martyrs > The Apostles
The Apostles
Andrew, Bartholomew, James the Son of Alphaeus, James the Son of Zebedee, John, Judas (Not Iscariot),
Matthew, Philip, Simon Peter, Simon Zelotes, Thomas, Matthias (Judas Iscariot's Replacement),
Judas Iscariot
In the following article we will summarize what the Bible tells us about the apostles. The Gospels of Matthew, Mark, Luke and John record their years spent with Jesus. Based on these 4 books, we've tried to present the apostles' words and deeds in chronological order. We have not added anything to the facts, nor embellished them, so that God's message can reach the reader in its holy simplicity. The paragraphs below the horizontal lines are based on other sources and list the biblical books written by the apostles, the countries they preached in, and the circumstances of their death.
From Their Calling to the Ascension of Jesus to Heaven, as Recorded in the Four Gospels
THOMAS,
MATTHEUS,
BARTHOLOMEUS
6th century mosaic in Cappella Arcivescovile, Ravenna, Italy.
After His baptism by John the Baptist, Jesus chose twelve of His disciples to be His apostles:
“Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus whose surname was Thaddaeus; Simon the Canaanite, and Judas Iscariot, who also betrayed him.” (Matt. 10:2–4)
The word apostle comes from the Greek word apostolos, which means sent forth, ambassador, and originates from the verb apostello, to send forth. The apostles were Jesus’ ambassadors to the world. He gave them special instructions and power to cast out unclean spirits, raise the dead and heal the sick. He then sent them forth by twos to “the lost sheep of the house of Israel” (Matt. 10:6), with the following mission:
“And as ye go, preach, saying, The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.” (Matt. 10:7–8)
After doing what He told them, they returned to Jesus Christ, followed Him wherever he went and were the main witnesses to His miracles and teachings. They were given more understanding of “the mysteries of the kingdom of heaven” (Matt. 13:11) and Jesus’ wonderful parables, than the multitude.
In the four Gospels the term “disciples”refers to the twelve apostles. The apostles were young men and most of them came from the “Galilee of the Gentiles”(Matt. 4:15), part of northern Palestine, whose simple inhabitants were despised by the Jews.
Three of the apostles, Peter, James and John, were especially close to Jesus. They were the only ones let into the house of Jairus by Jesus, when He raised Jairus’ daughter from the dead (Luke 8:41–56). They were the only ones taken up on a high mountain by Jesus where they witnessed His transfiguration: “His face did shine as the sun, and his raiment was white as the light” (Matt. 17:2), and where Moses and Elijah appeared to them. They were the only ones taken by Jesus to be close to Him in Gethsemane, while He was praying on the night of His arrest.
Only to His twelve apostles did Jesus foretell the destruction of the temple in Jerusalem. This prediction was fulfilled in AD 70, when Jerusalem was besieged by the Romans. He revealed to them the events leading to the end of the world — the Tribulation, His Second Coming and the Last Judgment — on the Mount of Olives. They were told the duties and the fate of Christians, the Lord's servants, in three wonderful parables (Matthew, chapters 24–25). Jesus told them three times about His impending death and resurrection: first, 6 days before His transfiguration, the second time probably the day after His transfiguration, and the third time on their way to Jerusalem before His last Passover:
“Behold, we go up to Jerusalem: and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.” (Matt. 20:18– 19)
Jesus spent His last Passover, called the Lord's Supper, with His twelve apostles. Peter and John prepared the meal. On that evening He predicted Judas’ betrayal three times: once during the supper and twice after washing the disciples’ feet. He also revealed the true meaning of the Passover meal to them:
“And as they were eating, Jesus took bread, and blessed it, and broke it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood of the new testament, which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.” (Matt. 26:26–29)
IACOBUS,
TADDAEUS,
SIMON CANANEUS
6th century mosaic in Cappella Arcivescovile, Ravenna, Italy.
After the supper Jesus laid His garments aside, girded Himself with a towel, washed the disciples’ feet and wiped them with the towel. This represents spiritual cleansing and it is a lesson of humility for His followers. After this, they sang a hymn and went unto the Mount of Olives. There, Jesus predicted that the twelve will be offended in Him that night, that they will be scattered abroad, and that He will lead them into Galilee after His resurrection. Peter declared that he will never be offended because of Him, but Jesus’ response was that Peter would deny Him three times that night before the “cock crow”.
Jesus went with His disciples to a place called Gethsemane later that night. He made them sit down and wait, while taking three of them, Peter, John and James, a little farther. After telling them to watch and pray, Jesus went to pray as well. Later on, He came back three times, and found them asleep each time. Soon after this, Jesus was betrayed by Judas and arrested by the men of the chief priests and the elders. John and Peter followed Jesus to the palace of the high priest, but the other disciples forsook Him and fled. Peter even denied Him three times “before the cock crow” (Luke 22:61) as Jesus foretold him. The following morning Judas hanged himself for what he did.
The disciples were the first to hear from Mary Magdalene and “the other Mary” that Jesus had risen and appeared to the women. Jesus appeared to the disciples the same evening and breathed the Holy Ghost on them. He appeared to them again eight days later, and convinced Thomas, who was not present the first time and could not believe that Jesus had risen. The third time, He appeared to seven of the disciples at the Sea of Galilee (now known as Lake Tiberias) where they went fishing. Jesus spent forty days on the earth before going up to heaven. During this time, He talked to His disciples about the kingdom of God. He gave them the Great Commission, that the Gospel should be preached to the Gentiles as well:
“And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.” (Matt. 28:18– 20)
Jesus promised the apostles to send the Holy Spirit upon them, so that they would be baptized not with water, but with the Holy Spirit, after which they would receive power and “…ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.” (Acts 1:8). They were eyewitnesses to the ascension of Jesus to heaven, watching Him as He was caught up into the clouds.
From the Ascension of Jesus, as Recorded in the Book of Acts
Following the ascension of Jesus Christ to heaven, the eleven disciples returned to Jerusalem and assembled with Mary, the mother of Jesus, His brethren and other disciples, about 120 people in all. They filled Judas Iscariot’s place with Matthias by casting lots. Matthias had accompanied them since John baptized Jesus.
As they were assembled on the day of Pentecost, the Holy Spirit came and filled all believers who were present in the room. As a result, they began to speak in many tongues, so each man from the multitude heard them speak in his own language. Then they started preaching, healing the sick and performing many “wonders and signs”. Peter's first powerful sermon led to the saving of 3000 souls, and his second to the saving of another 5000.
The chief priests and the elders threatened Peter and John very early in their ministry. The 12 apostles prayed to God for courage, signs and wonders, and as a result they were all filled with the Holy Spirit and “spake the word of God with boldness”. They continued their work unabated: they cast out unclean spirits, healed the sick and raised the dead.
As the number of believers grew, the high priest and the Sadducees put the apostles in prison, but the angel of the Lord opened the prison doors at night, freed them and sent them to teach in the temple.
King Herod launched a persecution campaign against Christians. James was killed with a sword. Peter was imprisoned, this time chained to two soldiers. At night, while the soldiers were sleeping, the angel of the Lord freed Peter and lead him out through an iron gate, which opened by itself.
The apostles were simple men, yet they were transformed by Jesus Christ and filled with the Holy Spirit to become the brave leaders of the new Christian faith.
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Andrew
Andrew was the brother of Simon Peter and a fisherman along with him (Mark 1:16–18). He was born in Bethsaida (John 1:44), a village on the shore of the Sea of Galilee.
Andrew was first a disciple of John the Baptist. He was present with another disciple the day after Jesus Christ was baptized, when John, looking upon Jesus, said: “Behold the Lamb of God!” The two left John and became the followers of Jesus. The next day Andrew told his brother Simon Peter: "We have found the Messias", and brought him to Jesus (John 1:35–43). Later, as they were fishing on the sea of Galilee, Jesus called them to be His disciples: “Follow me, and I will make you fishers of men” (Matt. 4:18–20).
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Andrew preached the Gospel in Macedonia, Greece, Scythia, Asia Minor, Russia and other countries in Asia.
Acts of Andrew, a small book from the 3rd century says that he was crucified at Patras (Greece) in AD 60. He suffered on the cross for 2 days, while preaching and encouraging the people gathered around him. Before his death, as the Lord came for him, he was surrounded by heavenly light and afterwards gave out the ghost.
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Bartholomew
Bartholomew means “son of Thalmai” in Aramaic and it is the surname of this apostle. His first name is probably Nathanael (John 1:45). He was born in Cana, Galilee (John 21:2).
The day after Andrew brought Peter to Jesus, Jesus called Nathanael to be His disciple, and said about him, “Behold an Israelite indeed, in whom is no guile” (John 1,47). Nathanael replied, “Rabbi, thou art the Son of God, thou art the King of Israel.” (John 1:47–49) This fact is usually overlooked, and Peter is mentioned as the first disciple to recognize Jesus as the Son of God.
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Bartholomew preached the Gospel in many countries, but mostly in India and Armenia.
He died in Albanopolis, Armenia, where he was beaten, then flayed alive, afterwards crucified and lastly beheaded.
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James the Son of Alphaeus
We don't have much information about this apostle. Some suggest that he was the brother of Levi, called Matthew, because the Bible says that Matthew's father was also called Alphaeus (Mark 2:14). Others believe that “James the less”, whose mother Mary was present at Jesus’ death, refers to this James (Mark 15:40).
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He preached in Persia.
There are two views concerning his death. According to the first view, he was beaten and stoned to death by the Jews at the age of ninety-four; and finally had his brains dashed out with a fuller's club. The second version says that he was crucified in Persia.
their list of disciples, Matthew, Mark and Luke always place Judas Iscariot last and add that he betrayed Jesus.
Iscariot in Aramaic means man of Kerioth. Kerioth was a town near Hebron, so Judas was the only Judean among the disciples.
The Gospels do not record that he was called to be a disciple by Jesus, only that he was chosen to be an apostle from among the disciples.
He was the treasurer of the apostles and John called him a thief (John 12:6). He was money-grubbing and hypocrite. When Mary of Bethany anointed Jesus’ feet with a costly ointment, Judas said: “Why was not this ointment sold for three hundred pence, and given to the poor?” (John 12:5). John comments: “This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein” (John 12:6). In the end he even betrayed Jesus to the chief priests for thirty pieces of silver (Matt. 26:14–16; Mark 14:10–11).
Early in His ministry, Jesus warned His disciples that there is a traitor, a devil among them, but he did not reveal his name (John 6:70–71). During the Last Supper, Jesus predicted three times that Judas would betray Him (Matt. 26:21–24; Mark 14:18–21; Luke 22:21–23; John 13:21–27). Judas even asked, “Master, is it I?” Jesus answered, “Thou hast said” (Matt. 26:25) and “That thou doest, do quickly” (John 13:27). According to Luke and John, Judas betrayed Jesus Christ after Satan had entered him (John 13:27; Luke 22:3).
At that night, Judas led the men of the chief priests, elders and Pharisees to the garden of Gethsemane and betrayed Jesus with a kiss (Matt. 26:47–50; Mark 14:43–45; Luke 22:47–48; John 18:2–3).
The following verses describe Judas' fate:
“Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? See thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. And they took counsel, and bought with them the potter's field, to bury strangers in. Wherefore that field was called, The field of blood, unto this day.” (Matt. 27:3–8)
James, the Brother of Jesus Christ
James was the oldest half-brother of Jesus Christ (Matt. 13:55; Mark 6:3; Gal. 1:19). James did not believe in Jesus during His earthly ministry (John 7:5), but after witnessing Christ's appearance following His resurrection (1 Cor. 15:7), he became a believer. He was among those who assembled together after the ascension of Jesus Christ to heaven (Acts 1:14) and on whom the Holy Spirit was poured out on the day of Pentecost (Acts 2:1–4). Later he became a leader of the church in Jerusalem (Acts 12:17; 15:13–21; Gal. 1:19) and was regarded as one of the pillars of the Christian Church (Gal. 2:9). He is the author of the Epistle of James (James 1:1) of the New Testament. Some suggest that this book was written around AD 46, others believe it was written shortly before James' martyrdom in AD 62.
James was martyred in AD 62. The story of his martyrdom can be found in Eusebius of Caesarea's work, Church History (AD 325), Book II, Chapter 23: The Martyrdom of James, who was called the Brother of the Lord:
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But after Paul, in consequence of his appeal to C'sar, had been sent to Rome by Festus, the Jews, being frustrated in their hope of entrapping him by the snares which they had laid for him, turned against James, the brother of the Lord, to whom the episcopal seat at Jerusalem had been entrusted by the apostles. The following daring measures were undertaken by them against him. Leading him into their midst they demanded of him that he should renounce faith in Christ in the presence of all the people. But, contrary to the opinion of all, with a clear voice, and with greater boldness than they had anticipated, he spoke out before the whole multitude and confessed that our Saviour and Lord Jesus is the Son of God. But they were unable to bear longer the testimony of the man who, on account of the excellence of ascetic virtue and of piety which he exhibited in his life, was esteemed by all as the most just of men, and consequently they slew him. Opportunity for this deed of violence was furnished by the prevailing anarchy, which was caused by the fact that Festus had died just at this time in Judea, and that the province was thus without a governor and head. The manner of James' death has been already indicated by the above-quoted words of Clement, who records that he was thrown from the pinnacle of the temple, and was beaten to death with a club. But Hegesippus, who lived immediately after the apostles, gives the most accurate account in the fifth book of his Memoirs.
He writes as follows: “James, the brother of the Lord, succeeded to the government of the Church in conjunction with the apostles. He has been called the Just by all from the time of our Saviour to the present day; for there were many that bore the name of James. He was holy from his mother's womb; and he drank no wine nor strong drink, nor did he eat flesh. No razor came upon his head; he did not anoint himself with oil, and he did not use the bath. He alone was permitted to enter into the holy place; for he wore not woolen but linen garments. And he was in the habit of entering alone into the temple, and was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel, in consequence of his constantly bending them in his worship of God, and asking forgiveness for the people. Because of his exceeding great justice he was called the Just, and Oblias, which signifies in Greek, 'Bulwark of the people' and 'Justice,' in accordance with what the prophets declare concerning him. Now some of the seven sects, which existed among the people and which have been mentioned by me in the Memoirs, asked him, 'What is the gate of Jesus? and he replied that he was the Saviour. On account of these words some believed that Jesus is the Christ. But the sects mentioned above did not believe either in a resurrection or in one's coming to give to every man according to his works. But as many as believed did so on account of James. Therefore when many even of the rulers believed, there was a commotion among the Jews and Scribes and Pharisees, who said that there was danger that the whole people would be looking for Jesus as the Christ. Coming therefore in a body to James they said, 'We entreat thee, restrain the people; for they are gone astray in regard to Jesus, as if he were the Christ. We entreat thee to persuade all that have come to the feast of the Passover concerning Jesus; for we all have confidence in thee. For we bear thee witness, as do all the people, that thou art just, and dost not respect persons. Do thou therefore persuade the multitude not to be led astray concerning Jesus. For the whole people, and all of us also, have confidence in thee. Stand therefore upon the pinnacle of the temple, that from that high position thou mayest be clearly seen, and that thy words may be readily heard by all the people. For all the tribes, with the Gentiles also, are come together on account of the Passover.'
The aforesaid Scribes and Pharisees therefore placed James upon the pinnacle of the temple, and cried out to him and said: 'Thou just one, in whom we ought all to have confidence, forasmuch as the people are led, astray after Jesus, the crucified one, declare to us, what is the gate of Jesus.' And he answered with a loud voice, 'Why do ye ask me concerning Jesus, the Son of Man? He himself sitteth in heaven at the right hand of the great Power, and is about to come upon the clouds of heaven.' And when many were fully convinced and gloried in the testimony of James, and said, 'Hosanna to the Son of David,' these same Scribes and Pharisees said again to one another, 'We have done badly in supplying such testimony to Jesus. But let us go up and throw him down, in order that they may be afraid to believe him.' And they cried out, saying, 'Oh! oh! the just man is also in error.' And they fulfilled the Scripture written in Isaiah, 'Let us take away the just man, because he is troublesome to us: therefore they shall eat the fruit of their doings.' So they went up and threw down the just man, and said to each other, 'Let us stone James the Just.' And they began to stone him, for he was not killed by the fall; but he turned and knelt down and said, 'I entreat thee, Lord God our Father, forgive them, for they know not what they do.' And while they were thus stoning him one of the priests of the sons of Rechab, the son of the Rechabites, who are mentioned by Jeremiah the prophet, cried out, saying, 'Cease, what do ye? The just one prayeth for you.'
And one of them, who was a fuller, took the club with which he beat out clothes and struck the just man on the head. And thus he suffered martyrdom. And they buried him on the spot, by the temple, and his monument still remains by the temple. He became a true witness, both to Jews and Greeks, that Jesus is the Christ.”
Barnabas
In the days of the apostles, Barnabas was one of the most important missionaries besides them. He converted many Gentiles. The Bible calls him an apostle (Acts 14:14), saying that “he was a good man, and full of the Holy Ghost and of faith” (Acts 11:24).
Barnabas, an Israelite of the tribe of Levi, born in Cyprus, was the uncle of Mark the Evangelist (Col. 4:10). His original name was Joseph, but he was named Barnabas (“the son of consolation”) by the apostles (Acts 4:36). The New Testament does not mention his conversion, but according to early Christian writers he was one of Jesus Christ's seventy disciples.
After the Holy Ghost was poured out at Pentecost, the Christian Church was founded. The members of this first Christian community in Jerusalem shared all their possessions: they sold their properties and gave the money to the apostles, who distributed it righteously among the believers. Concerning Barnabas, we read that he sold his field and laid the money at the apostles' feet (Acts 4:32–37). His next significant act was that he defended Paul before the disciples in Jerusalem, who did not trust Paul on account of his past persecution of the Christians. “But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus” (Acts 9:27). As a result, Paul was accepted into the congregation.
When large multitudes of pagans started to turn to Jesus Christ in Antioch, the church in Jerusalem sent Barnabas to preach there. He took with him Paul from Tarsus, and they taught the believers in Antioch together for a year (Acts 11:19–25). The believers in Christ were called Christians for the first time in Antioch (Acts 11:26). There was a famine in the land at that time, and the Christians in Antioch sent relief funds to the Christians in Judea by Barnabas and Paul (Acts 11:27–30). They returned with Barnabas' nephew, the young John Mark (Acts 12:25).
At the direction of the Holy Ghost, the teachers and prophets of the church in Antioch sent forth Paul and Barnabas to preach God's Word. They went together on their first missionary journey and took Mark with them (for description and map, see Paul). A detailed account of their journey is given in Acts 13:4–14:28.
Barnabas and Paul returned to Antioch, where they had a dispute with some Jewish Christians from Judea, who were teaching the Gentile Christians in Antioch that they must be circumcised and must adhere to the Laws of Moses in order to be saved. To clarify this issue, the church in Antioch sent Paul, Barnabas and some other Christians to Jerusalem (Acts 15:1-3). The apostles and elders held a council in Jerusalem, and inspired by God they stated that Christians of non-Jewish origin are equal to Christians of Jewish background. All people are purified by faith in Jesus Christ, they need not keep the Laws of Moses or be circumcised. However, they should “abstain from pollutions of idols, and from fornication, and from things strangled, and from blood”. The church leaders in Jerusalem sent an epistle with their decrees by the hands of Paul, Barnabas and two prophets, Judas Barsabas and Silas to the Christians in Antioch (Acts 15:4–32).
Barnabas did not accompany Paul on his second missionary journey, because of a disagreement concerning John Mark. Barnabas wanted to take him with them, but Paul did not agree. Finally, Barnabas went on a missionary journey with Mark, and Paul with Silas (Acts 15:36–15:40). Barnabas and Mark sailed to Cyprus. The Bible doesn't say anything about Barnabas' further activities.
According to early Christians, Barnabas preached mainly in Cyprus and he was martyred in Salamis, being stoned by the Jews.
Timothy
Timothy is well-known from the Acts of the Apostles and Paul's Epistles in the Bible. He was a fellow-labourer of the Apostle Paul in the Gospel of Christ (1 Thess. 3:2) and his brother in the Lord (2. Cor. 1:1; Col. 1:1), both of them being the servants of Jesus Christ (Phil. 1:1). Timothy was more than a simple fellow-worker for Paul, he was his dearest disciple and his beloved and faithful son in the Lord (1 Tim. 1:2; 2 Tim. 1:2). Timothy was Paul's son in the sense that he was converted by Paul, therefore receiving the “gift of God” (2 Tim. 1:6) from him.
Timothy was born in Lystra. His mother Eunice and grandmother Lois were Jewish, but his father was a Greek (Acts 16:1; 2 Tim 1:5). The family was probably converted to Christianity when Paul preached in Lystra on his first missionary journey. When Paul returned there during his second journey, they were already believers (Acts 16:1; 2 Tim 1:5). Timothy must have been very young (1 Tim. 4:12), but strong in faith (Acts 16:2). Paul circumcised him because of the Jews (Acts 16:3), and took him on his second and third missionary journeys. Timothy was an assistant of Paul and he is mentioned many times in the Acts of the Apostles and Paul's Epistles. Timothy faithfully carried out the missions Paul entrusted him with, though he was often ill (1 Tim. 5:23). He visited the churches where Paul sent him (1 Thess. 3:2; Acts 19:22; 1 Cor. 4:17) to preach the Gospel, strengthen and exhort the believers and rebuke the sinners.
Timothy accompanied the Apostle Paul for many years, striving together with him to convert the Gentiles and the Jews to Christianity. We know this since Paul wrote many of his Epistles in his and Timothy's name, such as Philippians, Colossians, 1 and 2 Thessalonians, Philemon and 2 Corinthians. It is evident from his Epistle to the Romans, that Timothy was with him when the letter was written. Out of Paul's thirteen letters included in the New Testament, two were written to the beloved Timothy.
From the Epistle to the Hebrews 13:23 we learn that Timothy was imprisoned, most likely for the Word of God, but afterwards he was freed.
According to tradition, Timothy became bishop of Ephesus and was martyred there. During a pagan festival, when the heathen were marching on the streets and committing blasphemous, abominable deeds, Timothy tried to stop them by rebuking them. The pagans attacked him and beat him severely. Some Christians freed him and took him out of the city, but Timothy gave back his spirit to his Maker and became a glorious martyr of God.
Polycarp
POLYCARPUS. 6th century mosaic in Arcivescovile Chapel, Ravenna, Italy.
Polycarp, Saint, one of the Apostolic Fathers, was the bishop of Smyrna (now Izmir, Turkey) and the greatest Christian leader in Asia Minor during the first half of the 2nd century. He was a pupil of John, the apostle and evangelist. Of Polycarp's many letters to Christian churches, only a letter to the church at Philippi survived. Polycarp was martyred at Smyrna in c AD 167 at the age of 86. The account of his martyrdom is very interesting and at the same time comforting to Christians, as it shows God's power and special care with which He surrounds His children in their most difficult hour.
The following letter was written by the Church at Smyrna in the same year in order to give an account of the martyrdom of Polycarp.
THE ENCYCLICAL EPISTLE OF THE CHURCH AT SMYRNA CONCERNING THE MARTYRDOM OF THE HOLY POLYCARP
The Church of God which sojourns at Smyrna, to the Church of God sojourning in Philomelium, and to all the congregations of the Holy and Catholic Church in every place: Mercy, peace, and love from God the Father, and our Lord Jesus Christ, be multiplied.
CHAPTER I.—SUBJECT OF WHICH WE WRITE.
We have written to you, brethren, as to what relates to the martyrs, and especially to the blessed Polycarp, who put an end to the persecution, having, as it were, set a seal upon it by his martyrdom. For almost all the events that happened previously [to this one], took place that the Lord might show us from above a martyrdom becoming the Gospel. For he waited to be delivered up, even as the Lord had done, that we also might become his followers, while we look not merely at what concerns ourselves but have regard also to our neighbours. For it is the part of a true and well-founded love, not only to wish one's self to be saved, but also all the brethren.
CHAPTER II.—THE WONDERFUL CONSTANCY OF THE MARTYRS.
All the martyrdoms, then, were blessed and noble which took place according to the will of God. For it becomes us who profess greater piety than others, to ascribe the authority over all things to God. And truly, who can fail to admire their nobleness of mind, and their patience, with that love towards their Lord which they displayed?—who, when they were so torn with scourges, that the frame of their bodies, even to the very inward veins and arteries, was laid open, still patiently endured, while even those that stood by pitied and bewailed them. But they reached such a pitch of magnanimity, that not one of them let a sigh or a groan escape them; thus proving to us all that those holy martyrs of Christ, at the very time when they suffered such torments, were absent from the body, or rather, that the Lord then stood by them, and communed with them. And, looking to the grace of Christ, they despised all the torments of this world, redeeming themselves from eternal punishment by [the suffering of] a single hour. For this reason the fire of their savage executioners appeared cool to them. For they kept before their view escape from that fire which is eternal and never shall be quenched, and looked forward with the eyes of their heart to those good things which are laid up for such as endure; things "which ear hath not heard, nor eye seen, neither have entered into the heart of man," but were revealed by the Lord to them, inasmuch as they were no longer men, but had already become angels. And, in like manner, those who were condemned to the wild beasts endured dreadful tortures, being stretched out upon beds full of spikes, and subjected to various other kinds of torments, in order that, if it were possible, the tyrant might, by their lingering tortures, lead them to a denial [of Christ].
CHAPTER III.—THE CONSTANCY OF GERMANICUS. THE DEATH OF POLYCARP IS DEMANDED.
For the devil did indeed invent many things against them; but thanks be to God, he could not prevail over all. For the most noble Germanicus strengthened the timidity of others by his own patience, and fought heroically with the wild beasts. For, when the proconsul sought to persuade him, and urged him to take pity upon his age, he attracted the wild beast towards himself, and provoked it, being desirous to escape all the more quickly from an unrighteous and impious world. But upon this the whole multitude, marvelling at the nobility of mind displayed by the devout and godly race of Christians, cried out, "Away with the Atheists; let Polycarp be sought out!"
CHAPTER IV.—QUINTUS THE APOSTATE.
Now one named Quintus, a Phrygian, who was but lately come from Phrygia, when he saw the wild beasts, became afraid. This was the man who forced himself and some others to come forward voluntarily [for trial]. Him the proconsul, after many entreaties, persuaded to swear and to offer sacrifice. Wherefore, brethren, we do not commend those who give themselves up [to suffering], seeing the Gospel does not teach so to do.
CHAPTER V.—THE DEPARTURE AND VISION OF POLYCARP.
But the most admirable Polycarp, when he first heard [that he was sought for], was in no measure disturbed, but resolved to continue in the city. However, in deference to the wish of many, he was persuaded to leave it. He departed, therefore, to a country house not far distant from the city. There he stayed with a few [friends], engaged in nothing else night and day than praying for all men, and for the Churches throughout the world, according to his usual custom. And while he was praying, a vision presented itself to him three days before he was taken; and, behold, the pillow under his head seemed to him on fire. Upon this, turning to those that were with him, he said to them prophetically," I must be burnt alive."
CHAPTER VI.—POLYCARP IS BETRAYED BY A SERVANT.
And when those who sought for him were at hand, he departed to another dwelling, whither his pursuers immediately came after him. And when they found him not, they seized upon two youths [that were there], one of whom, being subjected to torture, confessed. It was thus impossible that he should continue hid, since those that betrayed him were of his own household. The Irenarch then (whose office is the same as that of the Cleronomus), by name Herod, hastened to bring him into the stadium. [This all happened] that he might fulfil his special lot, being made a partaker of Christ, and that they who betrayed him might undergo the punishment of Judas himself.
CHAPTER VII.—POLYCARP IS FOUND BY HIS PURSUERS.
His pursuers then, along with horsemen, and taking the youth with them, went forth at supper-time on the day of the preparation with their usual weapons, as if going out against a robber. And being come about evening [to the place where he was], they found him lying down in the upper room of a certain little house, from which he might have escaped into another place; but he refused, saying, "The will of God be done." So when he heard that they were come, he went down and spake with them. And as those that were present marvelled at his age and constancy, some of them said. "Was so much effort made to capture such a venerable man?" Immediately then, in that very hour, he ordered that something to eat and drink should be set before them, as much indeed as they cared for, while he besought them to allow him an hour to pray without disturbance. And on their giving him leave, he stood and prayed, being full of the grace of God, so that he could not cease for two full hours, to the astonishment of them that heard him, insomuch that many began to repent that they had come forth against so godly and venerable an old man.
CHAPTER VIII.—POLYCARP IS BROUGHT INTO THE CITY.
Now, as soon as he had ceased praying, having made mention of all that had at any time come in contact with him, both small and great, illustrious and obscure, as well as the whole Catholic Church throughout the world, the time of his departure having arrived, they set him upon an ***, and conducted him into the city, the day being that of the great Sabbath. And the Irenarch Herod, accompanied by his father Nicetes (both riding in a chariot), met him, and taking him up into the chariot, they seated themselves beside him, and endeavoured to persuade him, saying, "What harm is there in saying, Lord Caesar, and in sacrificing, with the other ceremonies observed on such occasions, and so make sure of safety?" But he at first gave them no answer; and when they continued to urge him, he said, "I shall not do as you advise me." So they, having no hope of persuading him, began to speak bitter words unto him, and cast him with violence out of the chariot, insomuch that, in getting down from the carriage, he dislocated his leg [by the fall]. But without being disturbed, and as if suffering nothing, he went eagerly forward with all haste, and was conducted to the stadium, where the tumult was so great, that there was no possibility of being heard.
CHAPTER IX.—POLYCARP REFUSES TO REVILE CHRIST.
Now, as Polycarp was entering into the stadium, there came to him a voice from heaven, saying, "Be strong, and show thyself a man, O Polycarp!" No one saw who it was that spoke to him; but those of our brethren who were present heard the voice. And as he was brought forward, the tumult became great when they heard that Polycarp was taken. And when he came near, the proconsul asked him whether he was Polycarp. On his confessing that he was, [the proconsul] sought to persuade him to deny [Christ], saying, "Have respect to thy old age," and other similar things, according to their custom, [such as], "Swear by the fortune of Caesar; repent, and say, Away with the Atheists." But Polycarp, gazing with a stern countenance on all the multitude of the wicked heathen then in the stadium, and waving his hand towards them, while with groans he looked up to heaven, said, "Away with the Atheists." Then, the proconsul urging him, and saying, "Swear, and I will set thee at liberty, reproach Christ;" Polycarp declared, "Eighty and six years have I served Him, and He never did me any injury: how then can I blaspheme my King and my Saviour?"
CHAPTER X.—POLYCARP CONFESSES HIMSELF A CHRISTIAN.
And when the proconsul yet again pressed him, and said, "Swear by the fortune of Caesar," he answered, "Since thou art vainly urgent that, as thou sayest, I should swear by the fortune of Caesar, and pretendest not to know who and what I am, hear me declare with boldness, I am a Christian. And if you wish to learn what the doctrines of Christianity are, appoint me a day, and thou shalt hear them." The proconsul replied, "Persuade the people." But Polycarp said, "To thee I have thought it right to offer an account [of my faith]; for we are taught to give all due honour (which entails no injury upon ourselves) to the powers and authorities which are ordained of God. But as for these, I do not deem them worthy of receiving any account from me."
CHAPTER XI.—NO THREATS HAVE ANY EFFECT ON POLYCARP.
The proconsul then said to him, "I have wild beasts at hand; to these will I cast thee, except thou repent." But he answered, "Call them then, for we are not accustomed to repent of what is good in order to adopt that which is evil; and it is well for me to be changed from what is evil to what is righteous." But again the proconsul said to him, "I will cause thee to be consumed by fire, seeing thou despisest the wild beasts, if thou wilt not repent." But Polycarp said, "Thou threatenest me with fire which burneth for an hour, and after a little is extinguished, but art ignorant of the fire of the coming judgment and of eternal punishment, reserved for the ungodly. But why tarriest thou? Bring forth what thou wilt."
CHAPTER XII.—POLYCARP IS SENTENCED TO BE BURNED.
While he spoke these and many other like things, he was filled with confidence and joy, and his countenance was full of grace, so that not merely did it not fall as if troubled by the things said to him, but, on the contrary, the proconsul was astonished, and sent his herald to proclaim in the midst of the stadium thrice, "Polycarp has confessed that he is a Christian." This proclamation having been made by the herald, the whole multitude both of the heathen and Jews, who dwelt at Smyrna, cried out with uncontrollable fury, and in a loud voice, "This is the teacher of Asia, the father of the Christians, and the overthrower of our gods, he who has been teaching many not to sacrifice, or to worship the gods." Speaking thus, they cried out, and besought Philip the Asiarch to let loose a lion upon Polycarp. But Philip answered that it was not lawful for him to do so, seeing the shows of wild beasts were already finished. Then it seemed good to them to cry out with one consent, that Polycarp should be burnt alive. For thus it behooved the vision which was revealed to him in regard to his pillow to be fulfilled, when, seeing it on fire as he was praying, he turned about and said prophetically to the faithful that were with him," I must be burnt alive."
CHAPTER XIII.—THE FUNERAL PILE IS ERECTED.
This, then, was carried into effect with greater speed than it was spoken, the multitudes immediately gathering together wood and ****** out of the shops and baths; the Jews especially, according to custom, eagerly assisting them in it. And when the funeral pile was ready, Polycarp, laying aside all his garments, and loosing his girdle, sought also to take off his sandals,—a thing he was not accustomed to do, inasmuch as every one of the faithful was always eager who should first touch his skin. For, on account of his holy life, he was, even before his martyrdom, adorned with every kind of good. Immediately then they surrounded him with those substances which had been prepared for the funeral pile. But when they were about also to fix him with nails, he said, "Leave me as I am; for He that giveth me strength to endure the fire, will also enable me, without your securing me by nails, to remain without moving in the pile."
CHAPTER XIV.—THE PRAYER OF POLYCARP.
They did not nail him then, but simply bound him. And he, placing his hands behind him, and being bound like a distinguished ram [taken] out of a great flock for sacrifice, and prepared to be an acceptable burnt-offering unto God, looked up to heaven, and said, "O Lord God Almighty, the Father of thy beloved and blessed Son Jesus Christ, by whom we have received the knowledge of Thee, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before thee, I give Thee thanks that Thou hast counted me, worthy of this day and this hour, that I should have a part in the number of Thy martyrs, in the cup of thy Christ, to the resurrection of eternal life, both of soul and body, through the incorruption [imparted] by the Holy Ghost. Among whom may I be accepted this day before Thee as a fat and acceptable sacrifice, according as Thou, the ever-truthful God, hast fore-ordained, hast revealed beforehand to me, and now hast fulfilled. Wherefore also I praise Thee for all things, I bless Thee, I glorify Thee, along with the everlasting and heavenly Jesus Christ, Thy beloved Son, with whom, to Thee, and the Holy Ghost, be glory both now and to all coming ages. Amen."
CHAPTER XV.—POLYCARP IS NOT INJURED BY THE FIRE.
When he had pronounced this amen, and so finished his prayer, those who were appointed for the purpose kindled the fire. And as the flame blazed forth in great fury, we, to whom it was given to witness it, beheld a great miracle, and have been preserved that we might report to others what then took place. For the fire, shaping itself into the form of an arch, like the sail of a ship when filled with the wind, encompassed as by a circle the body of the martyr. And he appeared within not like flesh which is burnt, but as bread that is baked, or as gold and silver glowing in a furnace. Moreover, we perceived such a sweet odour [coming from the pile], as if frankincense or some such precious spices had been smoking there.
CHAPTER XVI.— POLYCARP IS PIERCED BY A DAGGER.
At length, when those wicked men perceived that his body could not be consumed by the fire, they commanded an executioner to go near and pierce him through with a dagger. And on his doing this, there came forth a dove, and a great quantity of blood, so that the fire was extinguished; and all the people wondered that there should be such a difference between the unbelievers and the elect, of whom this most admirable Polycarp was one, having in our own times been an apostolic and prophetic teacher, and bishop of the Catholic Church which is in Smyrna. For every word that went out of his mouth either has been or shall yet be accomplished.
CHAPTER XVII.—THE CHRISTIANS ARE REFUSED POLYCARP'S BODY.
But when the adversary of the race of the righteous, the envious, malicious, and wicked one, perceived the impressive nature of his martyrdom, and [considered] the blameless life he had led from the beginning, and how he was now crowned with the wreath of immortality, having beyond dispute received his reward, he did his utmost that not the least memorial of him should be taken away by us, although many desired to do this, and to become possessors of his holy flesh. For this end he suggested it to Nicetes, the father of Herod and brother of Alce, to go and entreat the governor not to give up his body to be buried, "lest," said he, "forsaking Him that was crucified, they begin to worship this one." This he said at the suggestion and urgent persuasion of the Jews, who also watched us, as we sought to take him out of the fire, being ignorant of this, that it is neither possible for us ever to forsake Christ, who suffered for the salvation of such as shall be saved throughout the whole world (the blameless one for sinners), nor to worship any other. For Him indeed, as being the Son of God, we adore; but the martyrs, as disciples and followers of the Lord, we worthily love on account of their extraordinary affection towards their own King and Master, of whom may we also be made companions and fellow-disciples!
CHAPTER XVIII.—THE BODY OF POLYCARP IS BURNED.
The centurion then, seeing the strife excited by the Jews, placed the body in the midst of the fire, and consumed it. Accordingly, we afterwards took up his bones, as being more precious than the most exquisite jewels, and more purified than gold, and deposited them in a fitting place, whither, being gathered together, as opportunity is allowed us, with joy and rejoicing, the Lord shall grant us to celebrate the anniversary of his martyrdom, both in memory of those who have already finished their course, and for the exercising and preparation of those yet to walk in their steps.
CHAPTER XIX.—PRAISE OF THE MARTYR POLYCARP.
This, then, is the account of the blessed Polycarp, who, being the twelfth that was martyred in Smyrna (reckoning those also of Philadelphia), yet occupies a place of his own in the memory of all men, insomuch that he is everywhere spoken of by the heathen themselves. He was not merely an illustrious teacher, but also a pre-eminent martyr, whose martyrdom all desire to imitate, as having been altogether consistent with the Gospel of Christ. For, having through patience overcome the unjust governor, and thus acquired the crown of immortality, he now, with the apostles and all the righteous [in heaven], rejoicingly glorifies God, even the Father, and blesses our Lord Jesus Christ, the Saviour of our souls, the Governor of our bodies, and the Shepherd of the Catholic Church throughout the world.
CHAPTER XX.—THIS EPISTLE IS TO BE TRANSMITTED TO THE BRETHREN.
Since, then, ye requested that we would at large make you acquainted with what really took place, we have for the present sent you this summary account through our brother Marcus. When, therefore, ye have yourselves read this Epistle, be pleased to send it to the brethren at a greater distance, that they also may glorify the Lord, who makes such choice of His own servants. To Him who is able to bring us all by His grace and goodness into his everlasting kingdom, through His only- begotten Son Jesus Christ, to Him be glory, and honour, and power, and majesty, for ever. Amen. Salute all the saints. They that are with us salute you, and Evarestus, who wrote this Epistle, with all his house.
CHAPTER XXI.—THE DATE OF THE MARTYRDOM.
Now, the blessed Polycarp suffered martyrdom on the second day of the month Xanthicus just begun, the seventh day before the Kalends of May, on the great Sabbath, at the eighth hour. He was taken by Herod, Philip the Trallian being high priest, Statius Quadratus being proconsul, but Jesus Christ being King for ever, to whom be glory, honour, majesty, and an everlasting throne, from generation to generation. Amen.
CHAPTER XXII.—SALUTATION.
We wish you, brethren, all happiness, while you walk according to the doctrine of the Gospel of Jesus Christ; with whom be glory to God the Father and the Holy Spirit, for the salvation of His holy elect, after whose example the blessed Polycarp suffered, following in whose steins may we too be found in the kingdom of Jesus Christ!
These things Caius transcribed from the copy of Irenaeus (who was a disciple of Polycarp), having himself been intimate with Irenaeus. And I Socrates transcribed them at Corinth from the copy of Caius. Grace be with you all.
And I again, Pionius, wrote them from the previously written copy, having carefully searched into them, and the blessed Polycarp having manifested them to me through a revelation, even as I shall show in what follows. I have collected these things, when they had almost faded away through the lapse of time, that the Lord Jesus Christ may also gather me along with His elect into His heavenly kingdom, to whom, with the Father and the Holy Spirit, be glory for ever and ever. Amen.
The Hungarian Pagan Revolt of 1046 and the Martyrdom of Bishop Gellért
King Stephen I of Hungary died on August 15, 1038. Before his death, he designated Peter Orseolo, the son of his sister and the doge of Venice, her husband, as his successor. Peter became king of Hungary after Stephen's death. He taxed and oppressed the people heavily. He despised the Hungarian advisers, took sides with the foreigners and defrauded the widowed queen Gisella. In 1041, the Hungarian nobles deposed Peter and crowned Aba Sámuel king. However, Samuel turned out to be a tyrant (his death was foretold by bishop Gellért). Peter fled to Germany, but in 1044 he returned and took over the throne again with the help of Emperor Henry III. Peter then subordinated Hungary to the emperor, ending its independence. The common people and the nobles of Hungary joined together to overthrow his reign. They sent messengers to Kiev in 1046, to call András (Andrew) and Levente back from Russian soil and install them into power.
The crypt of King Andrew (1015–1060) in the church of the Tihany Abbey, Hungary, founded by him.
András (Andrew), Levente and Béla were the sons of Vazul, King Stephen's cousin. They fled Hungary before Stephen's death to avoid a possible attempt on their lives, and went to Bohemia, then to Poland, where Béla married the daughter of the Polish monarch. András and Levente continued their way to Russia and settled in the court of Yaroslav the Wise in Kiev. András married Princess Anastasia and they both became faithful Christians, while Levente remained pagan.
Many Hungarians planned to use the return of Andrew and Levente to abolish Christianity and revert to the pagan faith. The uprising turned into a pagan revolt. The pagans led by a noble called Vata started raging campaigns to destroy churches and kill Christians. As a result of the horrible slaughter, a multitude of Christians were martyred, among them the bishops Gellért (Gerard), Besztrik and Buldi.
The pagan Levente and the Christian András joined forces with the rebels for a short time, but when the pagans started a war against Christians and killed the bishops on the banks of the Danube River, András turned against them with the help of the Christians and the Russians in his escort. The revolt was suppressed, Peter killed and András crowned king (reigned 1046–1060).
Bishop Gellért (Gerard) was born to a noble family in Venice around 980, his original name being Giorgio di Sagredo. As a boy he became very sick. His parents took him to a Benedictine monastery and vowed that if he regained his health they would dedicate him to God and leave him in the monastery. He recovered and became a Benedictine. His father Gellért (Gerard) died during a pilgrimage. Giorgio changed his name to Gellért in his father's memory. After his studies at Bologna, he was chosen abbot of the monastery, but he left for the Holy Land in AD 1015. On his journey he met Rasian, the abbot of Pannonhalma, who invited him to Hungary. Gellért accepted the invitation. King Stephen I of Hungary was so impressed by the preaching of the talented young Gellért, that he entrusted him with the tutoring of the 8 year-old Prince Imre. Gellért trained him for 7 years, and Imre became a noble-minded, exceptional Christian prince. Gellért spent the next 7 years in solitude in the Bakony Mountains, where he studied the Holy Scriptures and wrote his commentaries on the Bible. His book entitled Deliberatio is probably the first exegesis written in Hungary. After King Stephen I appointed him the bishop of Csanád and asked him to organize the diocese, Gellért went to preach the Gospel of Christ to the pagans in Transylvania (the western part of modern Romania). He preached, baptized the converted, and founded schools, churches, deaneries. Gellért was martyred on the shore of the Danube River, in the area of modern Budapest, in 1046.
This is what the Illustrated Chronicle of Mark Kalt (one of the most trustworthy documents on early Hungarian history, written between 1358–1370), writes about the pagan revolt of 1046 and the martyrdom of Gellért and his fellow bishops:
“Seeing the affliction of their nation, the Hungarian nobles gathered together at Csanád and held a council. In the name of the whole country, they sent messengers to András and Levente in Russia, asking them to come home to Hungary and defend the people from the angry Germans, assuring them that the whole country was waiting for them and would follow them whole-heartedly, as they would a royal family. The nobles swore that when András and Levente entered Hungary, all Hungarians would gather around them and accept them as their leaders.
The Saint Gellért cliff in Budapest, viewed from the shore of the Danube River. The pagans hurled down bishop Gellért from the top of this cliff.
82. Being afraid of a trap, András and Levente sent messengers to Hungary in secret. But when they later arrived to Újvár—a city built by King Aba—, a multitude of Hungarians gathered around them. The people being led by demonic impulses asked András and Levente to let them live according to pagan customs, kill the priests and bishops, destroy the churches, cast away the Christian faith and worship idols. András and Levente let the people follow their hearts and become lost as their ancestors were, otherwise they would not have fought on their side against King Peter.
A man called Vata from the Belus fortress was the first to dedicate himself to the devil. He shaved off his hair leaving three tails of hair on his head according to pagan customs. After some time, János (John), his son, followed in his father's steps. He gathered around himself many magicians, fortune-tellers and shamans and became very influential among the rich. His priestess called Rasdi was later imprisoned by the Christian King Béla for such a long time that she ate her own legs and died. According to the old books on the deeds of the Hungarians, it was absolutely forbidden for Christians to take wives from the family of Vata and János, as these men turned away the Hungarian people from the Gospel of Christ during the time of grace, the same way as Dathan and Abiram stirred rebellion against God during Old Testament times.
At the cursed and damnable instigation of Vata, all the people dedicated themselves to the devil, eating horse-meat and doing many wicked things. They killed the Christians and the priests, destroyed many churches, revolted against King Peter and cruelly killed the Germans and Italians all over Hungary who held diverse offices. During the night, they sent three messengers to Peter's camp to announce the commands of András and Levente, that bishops, priests and tax collectors should be killed, pagan customs are to be followed and even the memory of Peter and his Germans and Italians should vanish.
The following morning, King Peter heard all these things and found out that the two brothers had returned, and at their commands the Hungarians had killed his officers, but he concealed his dismay, trying to appear cheerful. He broke up his camp and crossed the Danube River at Zsitvatő, planning to go to Székesfehérvár. But the Hungarians realized his intentions, entered the city before him, occupied the bastions and the towers, shut the gates and did not let him enter the city.
83. In the meantime, András and Levente advanced with the multitude through central Hungary to the crossing point on the Danube River which is commonly called Pest. When bishops Gellért, Besztrik, Buldi and Beneta and governor Szolnok heard this, they left the city of Székesfehérvár and went to meet princes András and Levente and welcome them with respect.
…
The Theological Seminary in Kalocsa
Saint Stephen of Hungary established 10 dioceses in Hungary, including the diocese of Kalocsa-Bács. The bishopric at Kalocsa, a town on the left bank of the Danube, was founded in 1000. Astrik, the former Benedictine abbot of Pécsvárad, was appointed its first bishop. Kalocsa became an archdiocese in the 11th century. The archdiocese lost the larger, southern part of its territory, called Délvidék, when it was handed over to Serbia with the Treaty of Trianon, signed on June 4, 1920. Délvidék was reannexed by Hungary in 1941, and belonged to it until its Russian occupation in the fall of 1944.
The Nazis persecuted seven priests of the Archdiocese of Kalocsa-Bács. But the real persecution started in the fall of 1944, with the invasion of Bácska by the Russian troops followed by Serbian partizans crying for vengeance:
“At least fifteen priests of the Archdiocese of Kalocsa-Bács were beaten and tortured to death in the towns where they ministered, eight others were killed or starved to death in concentration camps. Four priests of German descent were taken to Russian labour camps. One of them, Lőrinc Scherer, an assitant priest, died in a concentration camp near Moscow in 1947. In the rest of the Archdiocese of Kalocsa-Bács, which remained part of Hungary, the first large-scale arrests started in 1945. The priests, who did not flee when the Russian troops were approaching, and advised their flocks to do the same, were accused of 'war crimes' by the Communists. They did not commmit these deeds, or if they did, these could never, under any circumstances, have qualified as war crimes. The persecution, arrest, internment, imprisonment of the clergy, priests and monks continued for at least two decades.” (pp. 15–16)
The following is a summary of the lives and martyrdoms of the priests of the Archdiocese of Kalocsa-Bács, who were executed by the Communists for being ministers of the Gospel, or who lost their lives during the persecution.
Antal Berger, parish priest, Tavankút
born: Kunbaja (Bács-Bodrog county), January 13, 1884
died: November, 1944
Antal Berger, an honest and simple soul, served as a parish priest in Tavankút from 1917. When the Russian troops were drawing close during the fall of 1944, he was asked by the members of his congregation to flee, but he stayed. One night in November, the partisans dragged him away from his house and executed him. He was framed by a certain János Lebovity, a Croatian priest, who conspired with the Serbs during the war and wanted the parish of Tavankút. After Berger died, Lebovity became the parson there. Allegedly, he deeply repented his treachery afterwards, and he himself was imprisoned by the Communists.
Mihály Böszörményi, Greek Catholic priest, Sajkásgyörgye
born: Kucora (Bács-Bodrog county), November 20, 1891
died: 1944
“He was ordained priest at Zagreb in 1914. He led the Ruthenian-speaking congregation in Sajkásgyörgye from 1937... When the invading Soviet troops expelled the Hungarian army from the reannexed Délvidék, the time of vengeance had come. The partisans captured father Böszörményi, shoed him with horseshoes, and made him walk in this manner from Sajkásgyörgye to Újvidék. The exact date of his martyrdom is unknown.” (p. 32)
Antal Dobler, parish priest, Gádor
born: Vaskút (Bács-Bodrog county), June 1, 1891
died: Gádor (Bács-Bodrog county), January 9, 1946
Antal Dobler studied theology at Kalocsa, and was ordained priest there in 1915. From 1916, he ministered in Délvidék. In 1937, he was placed to Gádor, a village inhabited by Germans.
“When Délvidék was annexed by Serbia again at the end of 1944, the partisans converted the village of Gádor into a concentration camp, and hauled tens of thousands of Germans from Délvidék there to die... Father Dobler and chaplain Matthias Johler did not leave the village, but instead stayed with the tens of thousands of deportees and partook in their sufferings: starvation and cruel, inhuman treatment... He couldn't take the afflictions for too long and died.” (p. 38)
Bálint Dupp, parish priest, Csurog
born: Dunabökény (Bács-Bodrog county), February 11, 1883
died: Csurog (Bács-Bodrog county), 1944
3300 of Csurog's population of over ten thousand were Roman Catholic Hungarians, the rest were orthodox Serbs. Bálint Dupp was first arrested and sentenced to six months in prison by the Hungarian authorities for criticizing the conduct of the Hungarian army. Then in October 1944, the Serb partisans started to massacre and deport the Hungarians from Csurog to concentration camps. They killed the priest as well: they shot him at the walls of the church. Only a few hundred Hungarians were left alive in Csurog, as homeless outlaws.
Antal Haug, parish priest, Csonoplya
born: Szenttamás (Bács-Bodorg county), May 12, 1890
died: Mitrovica Szremszka (Szávaszentdemeter, Szerém county), July 15, 1945
Antal Haug was ordained priest at Kalocsa in 1913, and administered the parish in Csonoplya from 1930. In this town, he preached the Gospel to Hungarians, Germans and Croatians alike. He was arrested by the invading Serb partisans: “Antal Haug was arrested in the spring of 1945, and was taken to the prison in Mitrovica, near the river Sava. Mitrovica was one of the most cruel extermination camps. The prisoners were tortured to death in the most merciless ways by the Serb partisans. Due to the inhuman treatment, the population of the camp decreased by thousands weekly. Father Haug did not receive better treatment either. After his arrival, he was beaten and starved for days. Some say he was beaten to death, other sources say he died after being starved for eight days.” (p. 70)
Péter Müller, parish priest, Szentfülöp
born: Szakadát (Tolna county), September 26, 1884
died: Szentfülöp (Bács-Bodrog county), October 18, 1951
He was ordained priest at Kalocsa in 1908, and was placed to Szentfülöp in 1923.
“This village, lying north of Hódság, had an unmatched reputation in the Catholic world: their exemplary religious zeal was well proven by the fact that forty people from the village chose the clerical and monastic professions, and exactly one hundred girls entered monastic orders. Only a few of the village's four and a half thousand residents fled with the Hungarian and German troops, who were withdrawing from the invading Russians, the others stayed. They thought themselves guiltless and innocent, but they were wrong.
The partisans were not touched by the residents' loyalty to their homeland. They would rather have had the people of Szentfülöp flee and leave behind their personal assets and properties for the Serbs. This did not happen, so the partisans decided to act: On November 21, 1944, they collected 243 men between the ages of 16 and 60 from the village, and executed them in the nearby forest.
Around Christmas, they deported 182 men and 53 women to forced labour camps in Russia. On March 31, Easter Eve, 1945, they deported the residents of the village to the concentration camp in Gádor.
Father Müller and a few of his congregation remained in the village. He tried with all methods available to help the deportees, but only received death notices. He accurately recorded every dramatic event that happened in the village, and the names of those who were killed, deported, or died in the camps.
The first Serb settlers appeared in September, 1945, and seized the vacant houses. They told Péter Müller that they didn't need a priest, and it was better if he moved away. But he stayed, and held a mass every day for his small remaining congregation.
On July 3, 1948, at 8 a.m., four partisans appeared at the parish, and searched the premises for 3 hours. They found father Müller's records, and arrested him.” (p. 108)
Péter Müller was sentenced to three years of forced labour. He was taken to Sabel in Serbia, near Pozarevac, to a concentration camp that held tens of thousands of prisoners. The inmates worked in coal mines, brick factories and at road constructions, under the supervision of the partisans. They slept in unheated rooms, and received a small portion of bread and a watery soup every day. They could write home every second month, but the letter could have only been 12 words long.
In the summer of 1949, a rock splinter flew into father Müller's eye. He removed it, but was in great pain. He had to continue working, but collapsed the next day, and was taken to a hospital. There his wound was cleaned, but it was too late: he completely lost the sight of his left eye. On March 1, 1950, Péter Müller was allowed to return home, but he wasn't allowed to leave the village. By this time he was badly suffering from a kidney disease and had extraordinary pains. Notwithstanding, he held a mass in the church every day, and prayed for the deported believers until 3 weeks prior to his death.
József Novotny, chaplain, Palona
born: Vares (Bosnia), April 30, 1908
died: November, 1944
Father Novotny was tortured to death by the Serbs in November, 1944, in the basement of the village hall in Bács. His congregation found his body some time later in the nearby woods.
Ferenc Petrányi, abbot, Óbecse
born: Baja, October 24, 1879
died: Óbecse (Bács-Bodrog county), October 14, 1944
Ferenc Petrányi studied theology at the Pazmaneum in Vienna. He was a talented, excellent pastor. He led the parish of Óbecse from 1918. On October 9, 1944, he was among the first people to be arrested by the Serb partisans. He was taken to the Central Café, where he was tortured:
“Ferenc Petrányi was dragged away from the parish by young partizan women on October 9. They beat the 65 year old priest even on their way to the Central Café. Once inside, they wanted to extract an anti-Serbian confession from him, but he lacked even the smallest spark of hatred. They beat his face and body all over, and smashed his jaws. A certain partisan woman named Zorka, from the vicinity of Zombor, was especially cruel to him. They tied him naked to a wooden board, and jumped onto his stomach, chest and private parts from a table, pratically disembowelling him with their boots. When he died of his sufferings on October 14, they cast his body down from the first floor window onto the pavement, to make it seem like suicide... It is said that one of the partisan women was tormented till death by the memory of their deeds. She became insane, and always mentioned the priest in her nightmares. Those who believe in divine judgment say that the other four partisan women, especially Zorka, all had ill-fated deaths. (Cseres Tibor: Vérboszzú Bácskában (Tibor Cseres: Blood-feud in Bácska))” (p. 120)
Ferenc Plank, parish priest, Ószivác
born: Tolna, June 24, 1885
died: Zombor(?), February, 1945(?)
He studied theology at Budapest, and was ordained priest at Kalocsa in 1910. In 1933, he was placed to Ószivác. In 1944, he fled from the invading Serb partisans, but did not go too far, to remain close to his congregation. There are three versions concerning his death, but according to each of them, it was the partisans who killed him.
Lőrinc Scherer, assistant priest, Cservenka
born: Kula (Bács-Bodrog county), December 26, 1912
died: Moscow, 1947.
Lőrinc Scherer studied theology at Sarajevo and Zagreb. He led the parish at Cservanka from 1941. He was considered the most talented priest of the bishopric. “The partisans arrested him in December, 1944, and handed him over to the Russian authorities. Lőrinc Scherer was deported to the Soviet Union, along with thousands of Germans from Bácska-Bánát. He was put in a concentration camp near Moscow, where he starved to death. His body lies in an unmarked grave.” (p. 128)
József Schmidt, teacher of theology, Dubrovnik
born: Monostorszeg (Bács-Bodrog county), February 22, 1913
died: Dubrovnik, 1946
József Schmidt was an ethnic German from Bácska. He studied theology at Zagreb and was ordained priest at Szabadka in 1936. Before his death, he served as a youth minister and a theology teacher. The Communists murdered him in 1946.
Jakab Schön, student of theology
died: Palánka (Bács-Bodrog county), October 26, 1944
The Serb partisans led a campaign of genocide against the men of Palánka, among them Jakab Schön. The men were tortured, then executed. To drown their screams, the partizans turned on the radios.
Dénes Szabó, parish priest, Tótfalu
born: Horgos (Bács-Bodrog county), March 22, 1893
died: Magyarkanizsa (Bács-Bodrog county), October, 1944
Dénes Szabó was ordained priest at Kalocsa in 1916. In 1929, he was placed to Tótfalu. At the end of the war, he didn't flee the invading Soviets.
“He was reported to the authorities by a Serbian family in Tótfalu with the false accusation of compelling the soldiers to attend mass during the short 4-year period of the Hungarian rule. The truth was that he oversaw the soldiers who were sent to the church, so that they wouldn't disturb the service.
Dénes Szabó was caught by the partisans on November 5 or 6, and was taken to Magyarkanizsa, where they tortured him. The partisans cut a cross into his thighs, and poured salt and vinegar into the wound. They cut up his stomach and mutilated his genitals. Károly Cseszkó, a husbandman from Magyarkanizsa who was imprisoned with him, but was later freed, said: Father Szabó suffered as much as our Lord Jesus Christ on the cross.
Finally, they tied the priest, who was barely breathing, to a car and dragged him one km until he died. Following this, they cut his body into pieces... Later on, Dusán Ugranov, one of his executioners, went mad, and an OZNA officer committed suicide.” (p. 135)
Ferenc Takács Dr., parish priest, Péterréve
born: Akasztó (Pest-Pilis-Solt-Kiskun county), June 29, 1894
died: Péterréve, November 19, 1944
He studied theology at Kalocsa, and was ordained priest there in 1918. Following the murder of King Alexander I of Yugoslavia in Marseilles in 1934, Ferenc Takács was expelled from Yugoslavia with thousands of other Hungarians. He was allowed to return later. Ferenc Takács was placed to Péterréve in 1936. He edited and published the religious paper Hírnök (The Messenger). When Délvidék was reannexed by Hungary in 1941, he became an MP. He was in Óbecse at the time of the Soviet invasion. The partisans arrested him and tortured him for two weeks. After this, on a Sunday morning, they dragged him by a car to Péterréve. After mass, they shot him in front of his congregation at the locust-tree across from the church. He was buried in a secluded part of the cemetery, without a coffin. The Hungarian grave-digger was made to desecrate his body by stamping on it while burying it.
Károly Unterreiner, apostolic chaplain, teacher of theology, Palánka
born: Szentfülöp (Bács-Bodrog county), March 25, 1897
died: Palánka (Bács-Bodrog county), October 27, 1944
He was ordained priest at Kalocsa in 1921. He taught theology at several places. The youth loved him, and he was considered to be a refined, kind teacher. In 1941, when Délvidék was reannexed by Hungary, he was placed by his peers to Palánka. The partisans arrested him in October, 1944, on his way to church. They took him to the court-house with a hundred German men. “The partisans cruelly tortured them here. They turned up the volume on three radios, so that no one would hear the screams of the tormented. And so they carried out their tortures under loud music. On October 27, they shot the prisoners in the locust-forest. Among the murdered was the Catholic priest and teacher, Károly Unterreiner. (Leopold Rohrbacher: Ein Volk ausgelöscht.)” (p. 155)
Lajos Varga, parish priest, Mohol
born: Szeged, April 16, 1891
died: Mohol (Bács-Bodrog county), October, 1944
Lajos Varga was ordained priest at Kalocsa in 1914. In 1929, he was placed from Magyarkanizsa to Mohol. He was on good terms with both Hungarians and Serbs, he had no enemies. The only thing that anyone could hold against him was that he greeted the Hungarian soldiers entering Délvidék in 1941 with flowers.
“When the Russians arrived in Mohol, the local Serbs captured and imprisoned Lajos Varga along with hundreds of other Hungarians, and brutally tortured him and the others for three days. They tore off the nails from his fingers and toes, smashed his hand and foot muscles, and beat him black and blue.” (p. 156)
According to one version, Lajos Varga was shot into the river Tisza with 600 other Hungarians following the tortures. Others say that he was trodden on by the Serbians, who then cut up his stomach, and finally pushed him in a cart into the sand mine, where the rest of the Hungarians, murdered on the day before, were.
István Virág, parish priest, Horgos
born: Szabadka, March 28, 1861
died: Horgos (Csongrád), November 20, 1944
István Virág studied law at Budapest, then theology at Kalocsa. At first, he was a chaplain in Doroszló, then he taught theology in Zenta, later on he was a Hungarian teacher in Kalocsa. He edited the bold, outspoken Néplap (People's Journal) in Kalocsa. In 1904, he was placed to Újvidék, where he diligently worked on the unity of the Hungarians, and the settlement of the conflicts between the Hungarians and the Serbs. In 1908, he was placed to Horgos and became a leader of the Hungarians there. He was arrested twice under the Serbian rule for his Hungarian mindedness. His peers gave him the title of Honorary Bishopric Councillor in 1934.
The Serb partisans who invaded the village did not spare the 84-year-old priest: “Father István Virág was executed at the Restaurant Birkacsárda with 60 members of his congregation. They were first made to dig their own graves. It is said that a vision accompanied the execution of István Virág: behind the priest a cross started to shine, and he diappeared in its light. The executioners soon all met their fates. Their leader hung himself in the nearby woods a few weeks later, and the others also died in various accidents. (Ferenc Dongó)” (pp. 160)
Péter Weinert, rural dean, Palánka
born: Csonoplya (Bács-Bodrog county), March 19, 1874
died: Újvidék, June 29, 1945
“In 1919, the archbishop of Kalocsa transferred him from Wekerlefalva to Palánka. This is where he witnessed the dismemberment of his country, the return of Délvidék to Hungary twenty years later, and the downfall in the autumn of 1944: the invasion of the Serbian partisans, the massacres, the establishment of concentration camps, and the total extermination of the German believers. He remained loyal to the Gopel of Christ, and to the flock entrusted to him both under Hitler, and then during the beginning of Tito's reign of terror – he could therefore expect no mercy. It did not matter to the partisans that he was very ill. In 1945, they deported him from Újvidék to Palánka, one of the most cruel concentration camps.” (pp. 166–167)
Péter Weinert was one of the first to be executed in the camp.
“The fate of the ethnic Germans in Délvidék was irrevocably sealed at the end of the lost war. Tito and his men's intention was not to take revenge on the Nazis, but to wipe out and completely exterminate every German in Bácska-Bánát. At first, the intellectuals, especially those priests who were the most loyal to the people. Unfortunately, their demonic plan was almost totally successful.” (p. 167)
Mihály Werner, abbot, Martonos
born: Bácsszentiván (Bács-Bodrog county), May 20, 1883
died: Csurog (Bács-Bodrog county), November 21, 1944
Mihály Werner was appointed to the parish at Martonos in 1924. The village was taken by the Red Army in October, 1944. The Serbians ravaged and looted the parish a few days later. They captured Mihály Werner and 23 others, and took them to the village hall. They were tortured in the basement for weeks. On the night of November 21, the prisoners were taken to Csurog, where they were shot into the trenches. There were some who didn't die at once, these were buried alive.
Home > Christian Martyrs > The Persecution of the Christian Churches by the Nazis
The Persecution of the Christian Churches by the Nazis
Important Nuremberg Document Made Public
It is well-known that Hitler, his advisors as well as other Nazi leaders were immersed in the occult. In simple terms, they were magicians, adepts of Satan, and they were probably demon-possessed. Hitler’s mesmerizing speeches, the pagan symbols used by the Nazis (the swastika is a symbol of the revolving sun, fire, infinity and magic), their obsession with death and killing testify to this. Hitler is said to have been a member of the secret satanic Thule Society. He read books dealing with occultism and mysticism, practiced black magic and believed himself to be the Antichrist. The Nazi leadership was forced to participate in initiation rites and Satanic ceremonies. Moreover, Hitler demanded oaths of loyalty and worship from the multitudes.
Hitler’s involvement in the occult has been the subject of a number of books, mostly English, published in the last few years. We do not wish to elaborate on this subject. The fact that uncompromising real Christians and Christian Churches were persecuted as a consequence of the Nazis’ hatred of God and His children, is less known and less publicized. But a report of the Office of Strategic Services (OSS), America’s first central intelligence agency, prepared in 1945 for the Nuremberg War Crimes prosecutors, documents the persecution of the Christian Churches by the Nazis and it is posted now on the Internet site of the Rutgers Journal of Law & Religion. See The Nazi Master Plan, Annex 4: The Persecution of the Christian Churches (108 pages, Adobe Acrobat format).
The report “describes, with illustrative factual evidence, Nazi purposes, policies and methods of persecuting the Christian Churches in Germany and occupied Europe.”
Overview of the OSS report entitled “The Persecution of the Christian Churches”
National Socialism by its very nature was hostile to Christianity and the Christian Churches. Indications of this fact can be found in the speeches and writings of Nazi leaders, especially in Alfred Rosenberg’s book, entitled Myth of the Twentieth Century, the most important book of Nazi ideology after Hitler’s Mein Kampf.
Christianity was incompatible with National Socialism, since it “could not be reconciled with the principle of racism, with a foreign policy of unlimited aggressive warfare, or with a domestic policy involving the complete subservience of Church to State. Since these were fundamental elements of the National Socialist program, conflict was inevitable.” The result was the Nazis’ systematic persecution of the Christian Churches in Germany and in the occupied areas throughout the period of the National Socialist rule.
The goal of the Nazis was to minimize the influence of the Christian Churches without declaring an open war on them and without adopting a radical anti-Christian policy officially. (This could be due to the fact that the Nazis came to power in a basically Christian country and continent, and an open war against Christianity would have meant the fall of the Nazis.)
Policies Adopted by the Nazis in the Persecution of the Christian churches
Germany
In Germany they adopted the policy of “gradual encroachment”, which meant that they pretended to be good friends of the Churches at first, then gradually deprived them of all opportunity to affect public life; persecuted those Christians and priests who criticized the Nazi regime and sent many of them to prisons or concentration camps. This plan had been established even before the Nazis came to power.
The Catholic Church
Before the Nazis came to power, the relationship between them and the German Catholic Church was bitter. In their speeches, the Nazi leaders attacked the Catholic Church. Catholic bishops in turn considered the Nazi movement anti-Christian and forbade the clergy to participate in ceremonies where the Nazis were officially represented. Catholic priests spoke out against National Socialism and denied Nazis the sacraments and church burials. Catholic journalists criticized National Socialism in Catholic newspapers.
After the Nazis came to power in 1933, they wanted to liquidate the political opposition, especially the Communists, and they sought an ally in the Church for this. To gain the support of Catholics, the Nazi government forbade anti-religious and anti-Church propaganda and closed secular schools. In return they requested Catholics to refrain from political activity. The Catholic hierarchy then lifted all restrictions imposed on members of the Church adhering to the Nazi movement, and as a result many Catholics joined the Nazi Party.
On July 8, 1933, a Concordat was signed in Rome between the Holy See and the German Reich. Under this treaty, the freedom and the rights of the German Catholic Church, its organizations and its schools were guaranteed. In exchange they had to promise loyalty to the Reich government and had to withdraw from the political scene. The negotiations were conducted in secret over the heads of German Catholics and bishops. The Center Party, a political organization of the Catholic Church, was forced to “voluntarily” dissolve itself.
After the consolidation of the regime, the relations between the Nazi state and the Catholic Church worsened. The Nazis resumed their campaign against Christianity and stripped the Church of all its more important rights. The opposition of the Catholic Church to the Nazi movement grew. Nazism was branded as an enemy of Christendom. The Nazis sent many priests and Christians to prisons and concentration camps and persecuted the Church in other ways, too. In March 1937, Pope Pius XI issued an encyclical entitled “Mit Brennender Sorge” (With Deep Anxiety) and in it denounced the violations of the Concordat by the Nazi state and described the actions of the Nazi government against the Church as “intrigues which from the beginning had no other aim than a war of extermination”.
The Evangelical Church
To gain control over the German Evangelical Church, which had a democratic constitution, the Nazis imposed a centralized organ of administration on it, headed by a Reich Bishop, whose election was controlled by the Nazis. In this way the Nazis succeeded to plant their own man into the bishop’s seat. As a consequence, the freedom of the pastors became limited and religious associations were dissolved. But the attempt to control the Evangelical Church by these means failed, because some bishops refused to yield to pressure. They were placed under house arrest. Opposition in the Church succeeded in uniting a large part of Evangelicals in protest against the Reich Bishop, who did not resign, but faded from the scene. He was gradually superseded by other agencies of Nazi control.
In 1935, Evangelical churches were deprived of their right to sue before the regular courts, thus of protection in civil courts. A new administrative court was set up for church matters except questions of faith and worship, whose president was a Nazi appointee. Moreover, Hitler created a Reich Ministry for Ecclesiastical Affairs, which was empowered to issue ordinances. This meant Nazi control over the entire Church administration. Church leaders addressed a memorandum to Hitler denouncing the anti-Christian acts of the government. The majority of the ministers who attacked Hitler and the Nazis in their speeches and writings were silenced by being put into concentration camps or by being prohibited to speak or write.
The Christian Sects
“Certain of the smaller Christian sects, especially the Jehovah’s Witnesses (Ernste Bibelforscher) and the Pentecostal Association (Freie Christengemeinde) were particularly objectionable from the Nazi standpoint because of their advanced pacifist views. Since they were without important influence at home or abroad, it was possible to proceed against them more drastically than against the larger Christian Churches. Both groups were therefore declared illegal and there were times when almost no adherent of either group was outside a concentration camp.”
Incorporated and Occupied Areas
In incorporated areas, local Churches were feared primarily as potential centers of national resistance to German domination. They were severely persecuted. In occupied areas, where the Churches cooperated with the occupying authorities, such as Slovakia, they were favored. In countries where the local churches supported national resistance, such as Poland and Norway, they were persecuted.
Methods Used to Implement the Policy of Persecution
Interference with the Central Institutions of Church Government
The Direct Seizure of Central Institutions of Church Government
This was the case with the German Evangelical Church, as we have discussed above. In the case of the Norwegian National Church, a state Church to which 98.6% of the Norwegian population adhered, the Nazis placed pro-Nazis in charge of its central organization after they invaded Norway. As a result, almost all Norwegian pastors resigned their public office and salaries on Easter Sunday 1942.
Interference with the Normal Operation of Central Institutions of Church Government
In the case of the Catholic and some Protestant Churches, the Nazis were unable to gain control of their central governing institutions, therefore they tried to prevent those institutions from operating. Jehovah’s Witnesses and the Pentecostal Association were declared illegal, their members were persecuted and sent to concentration camps. The central governing organ of the German Confessionals, a Church made up of protesting Evangelicals, was declared illegal.
Another method to control Christian Churches was the imposition of financial control on their operation. The principal Christian Churches of Germany were supported financially by state collected church taxes. To control these Churches, it was sufficient to deprive them of all other sources of revenue and to impose state restrictions on the expenditure of state collected funds. For example, state controlled finance departments were set up for the German Evangelical Church in 1937. At the same time, severe restrictions were placed on the right of churches and other organizations to solicit contributions.
Nazis also interfered in the communication within churches. The telephone conversations of the bishops were under constant surveillance by the police. In some cases their offices were raided by the Gestapo.
Interference with the Persons of the Clergy and of Lay Workers
Systematic propaganda campaigns were carried out against the clergy to depict them in an unfavorable light. Church leaders were frequently attacked, mobbed and insulted by the SA, the SS, the Hitler Youth and other Nazi organizations. Many Catholic and Protestant ministers were removed from office, arrested, imprisoned or sent to concentration camps for their pacifism and criticism of the Nazis. The Nazis didn’t want to “create martyrs”, nevertheless they murdered a large number of Christians.
Interference with the Activities of the Clergy
The Closing of Church Buildings
Used primarily in the incorporated and occupied territories, such as western Poland and Norway.
Interference with Freedom of Speech and Writings
All discussion of the Church question in the press, in pamphlets or in books was prohibited by the Minister of Education in 1934. The next year, professors of theology in the universities were ordered not to participate in the church dispute. In 1935 the Propaganda Ministry imposed censorship before publication on all church periodicals and on all writings and pictures multigraphed for distribution. In 1937 the Reich Minister for Ecclesiastical Affairs threatened to confiscate or prohibit any printed pastorals.
A few cases: on Palm Sunday, 14 March 1937, the Papal Encyclical letter about the situation of the Catholic Church in Germany, “Mit Brennender Sorge” (With Deep Anxiety) was read in most Catholic churches in the Third Reich. The Nazis retaliated by closing the printing offices, seizing the duplicating machines, confiscating the copies and arresting people who distributed or transcribed the text. Similar measures were taken against the Encyclical of October 1939 by Pius XII (Summi Pontificatus), pastoral letters which dealt with Catholic principles of education and the hardships of Catholic organizations, or complained about restriction set on the freedom of the Church. In 1936 a Catholic Sunday paper was suspended because it printed a sermon entitled “The Threat to Catholic Faith.” An Evangelical pastor’s memorandum entitled “The State Church is Here” was confiscated in 1935. In 1937, three Evangelical Christian leaders issued a declaration in which they protested against a Nazi demand that the German nation give up the Christian faith. Nazis closed the printing shop and confiscated printed copies of this declaration. Evangelical leaders issued a manifesto against the New Paganism of Alfred Rosenberg. When the pastors “read this Manifesto from their pulpits, some 700 of them were arrested, 500 to be put in prison and 200 under house arrest. When the ministers continued nevertheless to read the Manifesto, fanatical Nazi governors made use of the concentration camp.”
Interference with the Educational Functions of the Clergy
The Nazis wanted to eliminate the Gospel, the clergy and the Christian influence from education. Principal elements:
The Closing of Theological Seminaries. Cases: in 1939 the theological faculties of the University of Munich and the University of Graz were closed. The lesser seminaries in Austria were all closed. In 1938 the theological faculty at the University of Innsbruck, a seminary connected with this faculty, and the theological faculty in Salzburg was closed. In March 1944, the last remaining independent theological school in Norway was closed.
The Closing of Denominational Schools. Before the Nazis came to power, the majority of private and public elementary schools in Germany were denominational schools. The Concordat guaranteed the right to maintain Catholic denominational schools and to establish new ones, and to employ only Catholic teachers in these schools. Religious orders and congregations were entitled to establish and conduct private schools. In spite of this, the Nazis tried to eliminate all religious influences from education. They targeted secondary schools directed by religious orders at first. Catholic orders and congregations had altogether 12 secondary schools for boys and 188 for girls, which were gradually eliminated. The c 1600 teachers who were members of religious orders were eliminated from the c 400 public elementary schools for girls in 1937. In 1938 the Ministry of Interior in Vienna deprived all private schools in Austria of public recognition and rights, then closed them finally. In 1939 the Bavarian Ministry of Public Instruction forbade the clergy to teach in secondary schools. In Bavaria and other districts, most of the denominational primary schools were converted into National Community Schools. “At the time of the outbreak of the war, the abolition of the Catholic denominational schools was complete.”
Elimination of Religious Instructions From Other Schools. Religious instruction was provided, for those who wished it, in the public schools under the Weimar Republic. The continuation of this system was guaranteed by the Concordat, but the Nazis set to eliminate this as rapidly as possible: religious instruction was curtailed in schools, teachers were influenced to refuse the teaching of religion and Catholic religious text books were vetoed. “At the time of the outbreak of the war denominational religious instruction had practically disappeared from Germany’s primary schools.”
Interference with Christian Organizations
Catholic organizations were protected under the Concordat. But the Nazis quickly began to suppress the activities of both Catholic and Protestant Church organizations. After the occupation of Austria, all Catholic associations were dissolved in that country. The same was attempted in Germany, but gradually. The organizations affected were the following:
Religious orders
The Concordat guaranteed the foundation and protection of any number of Catholic religious orders and congregations, the free selection of their members, their pastoral activity, education, affairs and administration. These guarantees were violated in many cases. Franciscan Friars were closed in Germany. In Austria different religious orders were dissolved or their properties confiscated, such as the society of Christ the King, the old abbeys of Goettweig, Admont, Engelzell, the nuns of Eggenberg and Mariazel, a Benedictine foundation, Franciscan friars, Cistercians.
The Youth Movement
Christian youth organizations exerted Christian influence over the youth of Germany and they were rivals to the Hitler Jugend, therefore the Nazis wanted to abolish them. On December 17, 1933 by the order of the Reich Bishop, the entire Evangelical Youth Movement with more than 700,000 members was placed under the leadership of the leader of the Hitler Youth. The Catholic Youth movement was protected by the Concordat, but the Nazis began a campaign to destroy it through restrictions and persecution. A decree issued in 1933 forbade simultaneous membership in the Hitler Youth and in denominational youth organizations. In 1935, all not purely religious activity was forbidden to denominational youth associations. “Every method of propaganda and coercion was employed in order to bring all German youngsters into the Hitler Youth and to prevent them from joining denominational organizations. Finally the Catholic Youth associations were simply forbidden in entire districts of the Reich. Physical terrorization did the rest… By 1938, in almost all districts of the Reich, the Catholic Youth Associations had been dissolved.”
Other Church Organizations
The Catholic Workers Associations and other adult organizations were put under pressure. For example, the head of the German Labor Front forbade simultaneous membership in the Labor Front and in denominational professional organizations. After a few years these Catholic organizations were forbidden, district by district, and some of them ended by self-dissolution, such as the Catholic Teachers Organization, Catholic student fraternities, etc.
Organizations Bearing Particular Responsibility in Connection with the Persecutions
In the persecution of the German Evangelical Church, the principal part was played by the Reich Bishop and his collaborators on the Spiritual Council before 1935, then by the Reich Ministry for Ecclesiastical Affairs. The German Evangelical Church's chief legal and administrative department, the Church Chancery, was also responsible. Financial control over this Church was maintained by its state controlled finance departments. The group called German Christians, renamed Luther Christians in 1938, played an important part in the persecution of the German Evangelical Church. Lesson: as there are wolves among the sheep, so were there traitors among Christians during the Nazi regime, especially top-level leaders, who sold out to the Nazi regime and took part in the persecution of Christians and lower priests.
Unreligious organizations responsible for the persecution of Christians: Reich Education Ministry; Reich Propaganda Ministry, which issued orders for the censorship of Church publications and was responsible for the systematic campaign of defamation waged against the German clergy; Reich Ministry of the Interior, which was the principal agency for direct government action in Church affairs prior to the creation of the Ministry of Ecclesiastical Affairs and which issued orders curtailing freedom of discussion; the police forces controlled by the Ministry of Interior; the Gestapo, that is the political police; the SS, the SA and the Hitler Youth, which were responsible for most of the acts of intimidation and violence against the clergy and laity beside the police; the German occupation authorities in occupied areas, such as Norway and Poland, where the persecution of the Christian Churches was the most severe.
Hungarian Report from 1933
Following the Bolshevik “Revolution” (coup d'état) of 1917, the Christian Church was severely persecuted in Russia. The following excerpt is just a small contribution to the information already available on this subject. This excerpt from an article entitled “Protestant World Report” written by Hungarian university professor Károly Karner, which appeared in the Hungarian Protestant Almanac of 1933, reports on the condition of the Protestant Church in Russia. Just a small part of the Russian Christians was Protestant, but we can infer from the information presented that the more extensive Orthodox Church suffered a much greater loss.
~ ~ ~
…In the same context, we shall at least refer to the situation that emerged in Russia after the fall of the Czar, as far as it concerned Protestantism. The nations living on the west border of the empire declared their independence in the midst of the revolutionary turmoil which started in the spring of 1917 and turned the old Russian Empire upside down. This process was relatively peaceful in Finland, and the order was reestablished quickly. The Finns were almost exclusively Lutheran, and the independent Finnish Evangelical Church adapted to the new circumstances quite easily. The inhabitants of the so called Baltic Provinces endured much more hardships: the cruelties of the war, since the territories of these provinces were battle-fields, and the cruelties of the emerging Bolshevik power. The old German nobility had mainly been Lutheran and there was also a high percentage of Lutherans in the populations of these provinces. The revolutionary turmoil devastated these countries: most of the German nobility was killed by the agitated masses, others had to flee, and there are only a few of them remaining today. The reign of the Bolsheviks, though temporary, caused a lot of harm to these people. During those few months, the Bolshevism in Latvia degenerated into the persecution of the Lutheran Church. Eight Lutheran pastors were martyred in Riga and 23 more in the countryside by the Bolsheviks during 1918–1919. At the same time, eight other pastors died due to persecution. With death-defying courage, these confessors bore witness to the truth of the apostle's words: “For to me to live is Christ, and to die is gain.” (Phil. 1:21). Their martyrdom clearly showed the power of the Gospel. Be their memory blessed by those reading these words. Since the rebels, united with German irregular troops, drove out the Bolshevik army from the Baltic States in May, 1919, the situation has stabilized and the Church started her mission again.
Although following critical times, the regular work of the Church could start again in all these countries. But in Soviet Russia, Christianity, including Protestantism, is still in a critical condition...
Since the Soviets overcame the inner crisis originating in the so called “warlike communism”, they are relentless in their fight for a communist state. And in that state there's no room for Christianity or other religions.
This is why the persecution of Christians started with increased efforts in the spring of 1929. The religious work of the Church was hindered by laws and government decrees. The educational function of the Church was completely abolished. The clergy and lay workers were persecuted by the police, and they had to pay high taxes. A decree issued on April 8, 1929 forbade all forms of religious propaganda and made even the most minimal and restrained charitable work of the Church impossible. This meant that all religious activity was repressed. The decree was followed by further seizures of churches, the imprisonment, and in many cases the exile or the martyrdom of the pastors. The Protestant Church already suffered a lot during the first years of the revolution, but as a result of these decrees its situation became almost hopeless. Most of the congregations perished or faded away due to persecution. A great number of pastors were martyred and there is no reinforcement. We do not have concrete figures for it is impossible to gather statistical information about the Church, and it is generally difficult to obtain reliable information on the events happening in Russia. However, we can get an idea of the extent of the destruction if we consider that there were 1,200,000 protestants living in pre-war Russia, and their number was 900,000 even before the persecution wave of 1929. But professor Elert from Erlangen stated in 1929 that the number of Russian Lutherans barely reached 600,000 (“Religion in Geschichte und Gegenwart”, 2nd ed., III, p.1785)—this number could have greatly decreased since then.
2007-04-27 16:45:18 · answer #1 · answered by jewle8417 5 · 1⤊ 2⤋
All this separatism that is going on my goodness, who cares? A martyr is a martyr because of the fact guy mentioned he/she is and it incredibly is a controversy of opinion isnt it? Muslim, Christian, Jew, Buddhist are no longer all of us human? we actually pass to recover from it already and basically push quicker into the destiny. i opt to pass like a runaway freight practice whilst this is going on. no person needs an egotistic view on what they are basically be your self, no person has to influence all people in any respect. there became a 20 year previous boy who swam out and saved 2 boys from drowning and have been given caught interior the undertow himself and he died. the two little boys have been 6 and 9. however the 20 year previous became married and basically had his very own toddler. no person asked if he became white, black purple, muslim or something like that he became a ineffective hero and humane. God Bless somewhat everyone please?
2016-12-29 12:00:03 · answer #2 · answered by carolin 4 · 0⤊ 0⤋
I'm not sure he's one of history's greatest, but Justin Martyr sounded like a very interesting character when I read about him.
2007-04-27 16:44:17 · answer #3 · answered by night_train_to_memphis 6 · 0⤊ 1⤋
Joan of Arc
Saint Beckett
Saint Peter
Countless Knight Templers who died under Pope's great raid in the 13th century.
2007-04-27 16:45:06 · answer #4 · answered by Anonymous · 0⤊ 0⤋
Jesus
Peter
Paul
Leonidas
Joan D'Arc
2007-04-28 04:22:56 · answer #5 · answered by Kevin F 4 · 0⤊ 0⤋
How about the early christians.
2007-04-27 17:43:28 · answer #6 · answered by Hector 4 · 0⤊ 0⤋
History is made by stupid people..
Clever people wouldn't even try
If you want yourself in a history book
Then do something dumb before you die.
2007-04-27 17:48:01 · answer #7 · answered by MattH 6 · 0⤊ 1⤋
My pick is Leonides, he saved the western world from the eastern hordes....
2007-04-27 18:33:26 · answer #8 · answered by Its not me Its u 7 · 0⤊ 1⤋
the winner goes to my x mother in law
2007-04-27 16:40:17 · answer #9 · answered by Anonymous · 0⤊ 2⤋
in Reformation, in Revolutions or in anything if you asked the names of them i can tell you but your asking what
2007-04-27 16:39:00 · answer #10 · answered by Shantell 2 · 0⤊ 1⤋