This book examines the historical context of the earliest Christian martyrs, and anchors their grisly and often wilful self-sacrifice to the everyday life and outlook of the cities of the Roman empire. Professor Bowersock begins by investigating both the time and the region in which martyrdom, as we know it, came into being. He also offers comparisons of the Graeco-Roman background with the martyrology of Jews and Muslims. A study of official protocols illuminates the bureaucratic institutions of the Roman state as they applied to the first martyrs; and the martyrdoms themselves are seen within the context of urban life (and public spectacle) in the great imperial cities. By considering martyrdom in relation to suicide, the author is also able to demonstrate the peculiarly Roman character of Christian self-sacrifice in relation to other forms of deadly resistance to authority.

This book examines the historical context of the earliest Christian martyrs, and anchors their grisly and often willful self-sacrifice to the everyday life and outlook of the cities (mostly Greek) of the Roman empire. By exploring the remains of contemporary documents of martyrdoms in the centuries before Constantine, it provides a historical explanation of why martyrdom occurred when and as it did, and thereby tries to expose the fundamental assumptions of a radical new form of religious and political dissidence that has been a powerful influence down to our own times.

The Roman Martyrs contains translations of forty Latin passiones of saints who were martyred in Rome or its near environs, during the period before the "peace of the Church" (c. 312). Some of the Roman martyrs are universally known-SS. Agnes, Sebastian or Laurence, for example-but others are scarcely recognized outside the ecclesiastical landscape of Rome itself. Each of the translated passiones is accompanied by an individual introduction and commentary; the translations are preceded by an Introduction which describes the principal features of this little-known genre of Christian literature, and are followed by five Appendices which present translated texts which are essential for understanding the cult of Roman martyrs. This volume offers the first collection of the Roman passiones martyrum translated into a modern language. They were mostly composed during the period 425-675, by anonymous authors who were presumably clerics of the Roman churches or cemeteries which housed the martyrs' remains. It is clear that they were composed in response to the explosion of pilgrim traffic to martyrial shrines from the late fourth century onwards, at a time when authentic records (protocols) of their trials and executions had long since vanished, and the authors of the passiones were obliged to imagine the circumstances in which martyrs were tried and executed. The passiones are works of fiction; and because they abound in ludicrous errors of chronology, they have been largely ignored by historians of the early Church. Although they cannot be used as evidence for the original martyrdoms, they nevertheless allow a fascinating glimpse of the concerns which animated Christians during the period in question: for example, the preservation of virginity, or the ever-present threat posed by pagan practices. As certain aspects of Roman life will have changed little between the second century and the fifth, the passiones shed valuable light on many aspects of Roman society, not least the nature of a trial before an urban prefect, and the horrendous tortures which were a central feature of such trials. The passiones are an indispensable resource for understanding the topography of late antique Rome and its environs, as they characteristically contain detailed reference to the places where the martyrs were tried, executed, and buried.

For the Romans, the manner of a person's death was the most telling indication of their true character. Death revealed the true patriot, the genuine philosopher, even, perhaps, the great artist--and certainly the faithful Christian. Catharine Edwards draws on the many and richly varied accounts of death in the writings of Roman historians, poets, and philosophers, including Cicero, Lucretius, Virgil, Seneca, Petronius, Tacitus, Tertullian, and Augustine, to investigate the complex significance of dying in the Roman world. Death in the Roman world was largely understood and often literally viewed as a spectacle. Those deaths that figured in recorded history were almost invariably violent--murders, executions, suicides--and yet the most admired figures met their ends with exemplary calm, their last words set down for posterity. From noble deaths in civil war, mortal combat between gladiators, political execution and suicide, to the deathly dinner of Domitian, the harrowing deaths of women such as the mythical Lucretia and Nero's mother Agrippina, as well as instances of Christian martyrdom, Edwards engagingly explores the culture of death in Roman literature and history.

An expert on early Christianity reveals how the early church invented stories of Christian martyrs—and how this persecution myth persists today. According to church tradition and popular belief, early Christians were systematically persecuted by a brutal Roman Empire intent on their destruction. As the story goes, vast numbers of believers were thrown to the lions, tortured, or burned alive because they refused to renounce Christ. But as Candida Moss reveals in The Myth of Persecution, the “Age of Martyrs” is a fiction. There was no sustained 300-year-long effort by the Romans to persecute Christians. Instead, these stories were pious exaggerations; highly stylized rewritings of Jewish, Greek, and Roman noble death traditions; and even forgeries designed to marginalize heretics, inspire the faithful, and fund churches. The traditional story of persecution is still invoked by church leaders, politicians, and media pundits who insist that Christians were—and always will be—persecuted by a hostile, secular world. While violence against Christians does occur in select parts of the world today, the rhetoric of persecution is both misleading and rooted in an inaccurate history of the early church. By shedding light on the historical record, Moss urges modern Christians to abandon the conspiratorial assumption that the world is out to get them.

New English translations based upon the most up-to-date critical editions This book for the first time collects the various ancient accounts of the martydoms of Peter and Paul, which number more than a dozen, along with more than forty references to the martyrdoms from early Christian literature. At last a more complete picture of the traditions about the deaths of Peter and Paul is able to emerge. Features: Greek, Latin, and Syriac accounts from antiquity translated into English Introductions and notes for each text Original texts are produced on facing pages for specialists

A unique, wide-ranging volume exploring the historical, religious, cultural, political, and social aspects of Christian martyrdom Although a well-studied and researched topic in early Christianity, martyrdom had become a relatively neglected subject of scholarship by the latter half of the 20th century. However, in the years following the attack on the Twin Towers on September 11, 2001, the study of martyrdom has experienced a remarkable resurgence. Heightened cultural, religious, and political debates about Islamic martyrdom have, in a large part, prompted increased interest in the role of martyrdom in the Christian tradition. The Wiley Blackwell Companion to Christian Martyrdom is a comprehensive examination of the phenomenon from its beginnings to its role in the present day. This timely volume presents essays written by 30 prominent scholars that explore the fundamental concepts, key questions, and contemporary debates surrounding martyrdom in Christianity. Broad in scope, this volume explores topics ranging from the origins, influences, and theology of martyrdom in the early church, with particular emphasis placed on the Martyr Acts, to contemporary issues of gender, identity construction, and the place of martyrdom in the modern church. Essays address the role of martyrdom after the establishment of Christendom, especially its crucial contribution during and after the Reformation period in the development of Christian and European national-building, as well as its role in forming Christian identities in Asia, Africa, and the Americas. This important contribution to Christian scholarship: Offers the first comprehensive reference work to examine the topic of martyrdom throughout Christian history Includes an exploration of martyrdom and its links to traditions in Judaism and Islam Covers extensive geographical zones, time periods, and perspectives Provides topical commentary on Islamic martyrdom and its parallels to the Christian church Discusses hotly debated topics such as the extent of the Roman persecution of early Christians The Wiley Blackwell Companion to Christian Martyrdom is an invaluable resource for scholars and students of religious studies, theology, and Christian history, as well as readers with interest in the topic of Christian martyrdom.

The Roman Martyrology is an official and accredited record, on the pages of which are set forth in simple and brief, but impressive words, the glorious deeds of the Soldiers of Christ in all ages of the Church; of the illustrious Heroes and Heroines of the Cross, whom her solemn verdict has beatified or canonized. In making up this long roll of honor, the Church has been actuated by that instinctive wisdom with which the Spirit of God, who abides in her and teaches her all truth, has endowed her, and which permeates through and guides all her actions. She is the Spouse of Christ, without spot or wrinkle or blemish, wholly glorious and undefiled, whom He loved, for whom He died, and to whom He promised the Spirit of Truth, to comfort her in her dreary pilgrimage through this valley of tears, and to abide with her forever. She is one with Him in Spirit and in love, she is subject to Him in all things; she loves what He loves, she teaches and practises what He commands. Aeterna Press

From Eusebius of Caesarea, who first compiled a collection of martyr narratives around 300, to Thierry Ruinart, whose Acta primorum martyrum sincera et selecta was published in 1689, the selection and study of early hagiographic narratives has been founded on an assumption that there existed documents written at the time of martyrdom, or very close to it. As a result, a search for authenticity has been and continues to be central, even in the context of today's secular scholarship. But, as Éric Rebillard contends, the alternative approach, to set aside entirely the question of the historical reliability of martyr narratives, is not satisfactory either. Instead, he argues that martyr narratives should be consider as fluid "living texts," written anonymously and received by audiences not as precise historical reports but as versions of the story. In other words, the form these texts took, between fact and fiction, made it possible for audiences to readily accept the historicity of the martyr while at the same time not expect to hear or read a truthful account. In The Early Martyr Narratives, Rebillard considers only accounts of Christian martyrs supposed to have been executed before 260, and only those whose existence is attested in sources that can be dated to before 300. The resulting small corpus contains no texts in the form of legal protocols, traditionally viewed as the earliest, most official and authentic records, nor does it include any that can be dated to a period during which persecution of Christians is known to have taken place. Rather than deduce from this that they are forgeries written for the sake of polemic or apologetic, Rebillard demonstrates how the literariness of the narratives creates a fictional complicity that challenges and complicates any claims of these narratives to be truthful.

Using perspectives on death from ancient Greek, Roman and Jewish traditions, a theology professor discusses the history of Christian martyrdom and challenges the traditional understanding of the spread of Christianity.