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Christian martyr

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File:Ignatius.jpg
Icon of St. Ignatius of Antioch (†107) being eaten by lions.

A Christian martyr is one who is murdered or put to death for his Christian faith or convictions. Many Christian martyrs suffered cruel and torturous deaths like stoning, crucifixion, and burning at the stake. The word 'martyr' comes from the Greek word translated "witness." Martyrdom is the result of religious persecution.

The first known Christian martyr was Saint Stephen as recorded in the Acts 6:8–8:3, who was stoned to death for his faith. Stephen was killed (i.e., martyred) for his support, belief and faith in Jesus of Nazareth as the Messiah. There were probably other early Christian martyrs besides Stephen since Saul, later-known as the Apostle Paul of Tarsus, is mentioned as bringing many murderous threats against the disciples or followers of Jesus (Acts 9:1ff.).

In subsequent centuries, during periods of widespread persecution, and in particular during the Protestant Reformation, many Christians were martyred, being charged alternately as heretics or Papists. Modern statistics of total Christian martyrs are estimated to total around 70 Million. [1]

Significance of martyrdom in Christian theology

In 1933 the German church historian Ethelbert Stauffer put forth a thesis regarding the role of martyrdom in Christian theology (specifically Anabaptist theology).[2][3]

According to Stauffer, in the period of post-canonical Judaism (since about 175 B.C.) a new viewpoint impressed itself on the then flourishing apocryphal literature: the idea that suffering and martyrdom for one's faith are the very meaning of the happenings of history, for a double reason: (a) they represent a causal necessity in the great fight between the divine and the satanic order. The great Adversary does not allow a pure realization of God's plan, at least not in this present aeon or world period. (b) Such suffering, however, serves at the same time a very great purpose: it ushers in the new aeon. Death becomes victory, martyrdom is an expiating sacrifice, and Satan will be overcome only by such nonresistant suffering. That was the teaching of Daniel 3 (the three men in the furnace) and of the Second and Third Book of the Maccabees (e.g., the story of the mother and her seven sons). In short, the apocalyptic, pre-Christian literature offers this double justification of martyrdom: causally it is inescapable, and teleologically ("what for") it is absolutely meaningful.

The New Testament continued this apocalyptic trend even further; the Cross becoming the very center not only of salvation but also the vindication of all martyrdom for conscience' sake. In fact the idea of Nachfolge or discipleship would almost be without meaning if it were not connected with such earthly tribulations. The believer's conflict with the "world" is the surest indication that the disciple is true to the master, testifying for another reality and preparing for the coming of the kingdom. Two figures of speech soon became generally accepted: the disciple must become a "soldier" [occasionally also called a "knight"] of Christ who "fights the good fight" to the bitter end, and secondly, baptism is called death just as death is a sort of baptism by blood.

The lives of the martyrs became a great source of inspiration for the Christians and their lives and relics were greatly revered. Second century Church Father, Tertullian wrote that "The blood of martyrs is the seed of Christians", implying that the willing sacrificing of the martyrs lives leads to the conversion of many more. [4] Even to this day, relics of the saints are given great reverence in the Church. The age of martyrdom also helped develop some of the liturgical worship such as having relics in altars, and the architecture of the buildings built for worship.

The age of martyrs also forced the church to confront theological issues such as the proper response to those Christians who “lapsed” and renounced the Christian faith to save their lives….were they to be allowed back into the Church? Some felt they should not while others said they could. In the end, it was agreed to allow them in after a period of penance. The re-admittance of the “lapsed” became a defining moment in the Church because it allowed the sacrament of repentance and readmission to the Church despite issues of sin.

History of Christian martyrdom

Apostolic Age—1st century

Saint Stephen, depicted by Carlo Crivelli in 1476 with three stones and the martyrs' palm.

(Note: John the Evangelist according to legend was cooked in boiling hot oil but survived. He was the only one of the original twelve Apostles who was not martyred).

Age of Martyrdom—2nd to 4th centuries

The martyrdom of St. Alban, from a 13th century manuscript, now in the Trinity College Library, Dublin. Note the executioner's eyes falling out of his head.

Middle Ages—5th to 15th centuries

Reformation Era—16th century

Dirk Willems etching from Martyrs Mirror.

iya

Modern Era—17th to 21st centuries

Feodosia Morozova, an Old Believer being arrested by Czarist authorities.
An illustration depicts the brutal death of Father Luís Jayme by the hands of angry natives at Mission San Diego de Alcalá in Alta California, November 4, 1775.

See also

References

  1. ^ Twentieth Century Atlas - Historical Body Count p.2
  2. ^ Stauffer, Ethelbert. "Täufertum und Märtyrertheologie". Zeitschrift fur Kirchengeschichte year=1933 (in German): 545–98. {{cite journal}}: Missing pipe in: |journal= (help)
  3. ^ Stauffer, Ethelbert (1945). "The Anabaptist Theology of Martyrdom"". MQR. XIX: 179–214.
  4. ^ Salisbury, Joyce EllenThe Blood of Martyrs: Unintended Consequences of Ancient Violence 2004 Routledge, ISBN 0-415-94129-6

Sources

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