How many of the very first Christians died as martyrs? The question is asked, including by Sean McDowell, in response to for instance Paulogia claiming only St. Peter and St. James died as martyrs in a way we can document. Let's consult the Roman Martyrology. Yes, I know, the text is basically from 1583, not very old ... I'll return to that, just humour me for now.
| Apostles: | ||
|---|---|---|
| 24 Februarii
/ 24 aut 25 in anno Bissextili. | 24 February
(25th in Leap years) | |
| In Judaea natalis sancti Matthiae Apostoli, qui, post Ascensionem Domini ab Apostolis in Judae proditoris locum sorte electus, pro Evangelii praedicatione martyrium passus est. | In Judaea, the birthday of St. Matthias Apostle, who, after the Ascension of the Lord, elected by the Apostles in place of Judas the traitor by lots, was martyred for the preaching of the Gospel. | |
| 29 Junii | 29 June | |
| Romae natalis sanctorum Apostolorum Petri et Pauli, qui eodem anno eodemque die passi sunt, sub Nerone Imperatore. Horum prior, in eadem Urbe, capite ad terram verso cruci affixus, et in Vaticano juxta viam Triumphalem sepultus, totius Orbis veneratione celebratur; posterior autem, gladio animadversus, et via Ostiensi sepultus, pari honore habetur. | In Rome, the birthday of the holy Apostles Peter and Paul, who, same year and same day, suffered, under the Emperor Nero. The former of these, in the same City, was fixed to the cross with the head turned towards the earth, and was buried in the Vatican Hill close to the Via Triumphalis, he is celebrated by the veneration of all Earth; but the latter, executed by sword, buried in Via Ostiensi, is held in equal honour. | |
| 25 Julii | 25 July | |
| Sancti Jacobi Apostoli, qui exstitit beati Joannis Evangelistae frater; et, prope festum Paschae ab Herode Agrippa decollatus, primus ex Apostolis coronam martyrii percepit. Ejus sacra ossa, ab Hierosolymis ad Hispanias hoc die translata, et in ultimis earum finibus apud Gallaeciam recondita, celeberrima illarum gentium veneratione, et frequenti Christianorum concursu, religionis et voti causa illuc adeuntium, pie coluntur. | Saint James Apostle, who was brother of the Blessed John the Gospeller; and, close to the Paschal feat, was decapitated by Herod Agrippa, and first among Apostles received the crown of martyrdom. His holy bones, transferred from Jerusalem to the Spains this day, and buried in the furthest ends of them in Galicia, are venerated piously by the veneration of those peoples, and by the frequent arrival of Christians going there for the cause of religion and of a vows / wish. | |
| 24 Augusti | 24 August | |
| Sancti Bartholomaei Apostoli, qui Christi Evangelium in India praedicavit; inde in majorem Armeniam profectus, ibi, cum plurimos ad fidem convertisset, vivus a barbaris decoriatus est, atque, Astyagis Regis jussu, capitis decollatione martyrium complevit. Ipsius sacrum corpus, primo ad Liparam insulam, deinde Beneventum, postremo Romam ad Tiberinam translatiun insulam, ibi pia fidelium veneratione honoratur. | Saint Bartholomew Apostle, who preached the Gospel of Christ in India; from there, gotten on his way into larger Armenia, was there, as he had converted very many to the faith, skinned alive, and, on the orders of King Astyages, fulfilled his martyrdom by beheading. His holy body, transferred first to the isle of Lipara, then to Benevent and lastly to the Tiber isle in Rome, is there honoured by the pious veneration of the faithful. | |
| 21 Septembris | 21 September | |
| In Aethiopia natalis sancti Matthaei, Apostoli et Evangelistae; qui, in ea regione praedicans, martyrium passus est. Hujus Evangelium, Hebraeo sermone conscriptum, ipso Matthaeo revelante, inventum est, una cum corpore beati Barnabae Apostoli, tempore Zenonis Imperatoris. | In Aethiopia, birthday of Saint Matthew, Apostle and Gospeller; who, preaching in this region, suffered martyrdom. His Gospel, written in Hebrew language, by revelation of the same Matthew, was found together with the body of the Blessed Apostle Barnabas, in the time of Emperor Zeno. | |
| 28 Octobris | 28 October | |
| In Perside natalis beatorum Apostolorum Simonis Chananaei, et Thaddaei, qui et Judas dicitur. Ex ipsis autem Simon in Aegypto, Thaddaeus in Mesopotamia Evangelium praedicavit; deinde, in Persidem simul ingressi, ibi, cum innumeram gentis illius multitudinem Christo subdidissent, martyrium consummarunt. | In Persia, the birthday of the Blessed Apostles Simon the Chanaanean and Thaddeus, who also is called Jude. Of the same however Simon preached the Gospel in Egypt and Thaddeus in Mesopotamia; from there, entering Persia at the same time, after subduing a countless multitude of that people under Christ, they consummated martyrdom. | |
| 30 Novembris | 30 November | |
| Apud Patras, in Achaja, natalis sancti Andreae Apostoli, qui in Thracia et Scythia sacrum Christi Evangelium praedicavit. Is, ab Aegea[e] Proconsule comprehensus, primum in carcere clausus est, deinde gravissime caesus, ad ultimum suspensus in cruce, in ea populum docens biduo supervixit; et, rogato Domino ne eum sineret de cruce deponi, circumdatus est magno splendore de caelo, et, abscedente postmodum lumine, emisit spiritum. | At Patras, in Achaia, the birthday of Saint Andrew the Apostle, who preached the sacred Gospel of Christ in Thracia and Scythia. He, taken by the Aegean Procunsol, first was locked up in prison, then beaten most grievously, and finally hung on a cross, in this, he tought the people and survived for two days; and having asked the Lord that He not allow him to be taken down from the cross, was surrounded by a huge brightness from heaven, and, when the light then departed, he breathed his last. | |
| 21 Decembris | 21 December | |
| Calaminae natalis beati Thomae Apostoli, qui Parthis, Medis, Persis et Hyrcanis Evangelium praedicavit; ac demum in Indiam pervenit, ibique, cum eos populos in Christiana religione instituisset, Regis jussu lanceis transfixus occubuit. Ipsius reliquiae primo ad urbem Edessam, in Mesopotamia, deinde Ortonam, apud Frentanos, translatae sunt. | In Calamina (??) the birthday of the blessed Apostle Thomas, who preached the Gospel to the Parths, Medes, Hyrcans, and finally arrived in India, and there, when he had established the peoples in the Christian religion, by order of the king was stabbed by spears and died. His relics were first transferred to the city of Edessa in Mesopotamia (Şanlıurfa is in Shinar!), then to Ortona, to the (Italic people of the Frentani). | |
| Deacons: | ||
| 9 Aprilis | 9 April | |
| Antiochiae sancti Prochori, qui fuit unus de septem primis Diaconis; et, fide ac miraculis clarus, martyrio coronatus est. | In Antioch saint Prochor, who was one of the seven first Deacons; and, bright through faith and miracles, was crowned with martyrdom. | |
| 26 Decembris | 26 December | |
| Hierosolymis natalis sancti Stephani Protomartyris, qui a Judaeis, non longe post Ascensionem Domini, lapidatus est. | In Jerusalem the birthday of Saint Stephen Protomartyr, who by the Jews, not long after the Ascension of the Lord, was stoned to death. | |
Φιλολoγικά/Philologica: The Answer I Tried to Add
The Martyrologium Hieronymianum (meaning "martyrology of Jerome") or Martyrologium sancti Hieronymi (meaning "martyrology of Saint Jerome") is an ancient martyrology or list of Christian martyrs in calendar order, one of the most used and influential of the Middle Ages. It is the oldest surviving general or "universal" martyrology, and the precursor of all later Western martyrologies.
https://en.wikipedia.org/wiki/Martyrologium_Hieronymianum
Despite its early date, the Martyrology of 411 does not stand at the head of the eastern martyrological tradition. Rather, it is related to the western tradition as represented in the Martyrologium Hieronymianum.[1] It is a translation of a Greek martyrology of about 362, which was also used as a source for the Martyrologium Hieronymianum.
https://en.wikipedia.org/wiki/Martyrology_of_411
Now, the question is, the Greek martyrology "of about 362" ... was it compiled about 362? Or was it updated to about 362, before being used by both St. Jerome and some unspecified actor in the East in 411?
The latter is a very much easier point to prove. And if we don't have the martyrology itself, it means that the dating is based on this type of proof. So, was Book of Foxe written after 1762, because it includes the case of Jean Calas? Or was that particular online edition based on an edition that had been updated to 1762? I think the latter. I also think Jean Calas very likely did kill his son, he was not simply put to death for townspeople considering his son as martyr for Catholicism, he was convicted of actually having killed him. In a court of law. But the point isn't Book of Martyrs being less reliable, the point is, the original edition of the Protestant Martyrology (which it is) was in 1563. About 2 C. prior to the latest update.
We don't know the origin of the Greek partyrology in question. Stephan Borgehammar (in a paper I thought I had commented on in my blog posts, but I apparently hadn't?) considers liturgic development only came to use of martyrologies after Constantine. But perhaps this martyrology "from 362" had been ongoing as a simple collection of (at least supposed) facts, way earlier, in a private collection, not unlike the "place in life" of the site of Carlo Acutis. Only later getting actual Church approval, through St. Jerome and this 411 martyrology.
So, my point about the texts I just cited and made amateur translations of, this is not an ad hoc imposition in 1583, that Roman Martyrology was based on the Late Medieval updates of Usuard, which like most others of the Latin rite, excepting those of orders, namely by Bede, Rhaban Maur, and a few more, was written by a monk of Carolingian times, based on the martyrology of St. Jerome, which itself is best known from Gallican manuscripts. Now, as said, the Martyrology from 362 served St. Jerome.
Actually, the French wiki is better equipped on the matter of martyrologies than then English one. The article on the martyrology of St. Jerome is longer, and we are offered insights about the sources that the English wiki already cited does not give.
| À l'origine, selon la reconstitution de Louis Duchesne, il y a la compilation de trois documents antérieurs : | At its origin, according to the reconstruction by Louis Duchesne, there is a compilation of three earlier documents. | |
| 1) un martyrologe oriental, spécialement consacré aux martyrs des Églises de l'Empire d'Orient (Illyricum oriental et occidental compris), établi sans doute à Nicomédie vers le milieu du IVe siècle (avec des indications éventuellement ajoutées allant jusqu'au règne de Julien) ; | 1) an oriental martyrology, specially consecrated to the martyrs of the Churches of the Eastern Empire (including both Eastern and Western Illyricum), established no doubt in Nicomedia around the middle of the IVth C. (possibly with later added information going on to the reign of Julian); | |
| 2) un calendrier liturgique romain, constitué au temps de l'empereur Constantin (et qui a servi aussi pour le Chronographe de 354), avec adjonction de quelques martyrs des églises voisines de Rome ; | 2) a Roman litirgic calendar, constituted at the time of Emperor Constantine (and which served also for the Chronograph of 354) with addition of some martyrs from Churches bordering on Rome; | |
| 3) un calendrier liturgique de la province d'Afrique, antérieur en tout cas à la persécution d'Hunéric (476 - 484) qui n'est pas prise en compte. | 3) a liturgic calendar from the Province of Africa, anterior at the very least to the persecution of Huneric (476 — 484) which is not taken into account. | |
| Le document oriental est extrait en partie des œuvres martyrologiques d'Eusèbe de Césarée, à savoir un gros recueil d'anciens martyria qu'il avait constitué pour les temps d'avant Dioclétien, et son De martyribus Palestinæ (appendice du livre VIII de l'Histoire ecclésiastique) consacré aux victimes de la persécution de Dioclétien en Palestine. Selon Louis Duchesne, on peut déceler la trace d'une origine arienne. Une version syriaque abrégée de ce martyrologe oriental (avec ajout de martyrs de Babylonie et de Perse) a été trouvée dans un manuscrit (Add. 12150) datant de l'an 412 de la Nitrian Collection du British Museum[7]. | The oriental document is a partial extract from the martyrological works by Eusebius of Caesarea, that is, from a large collection of old martyrdoms which he had constituted for times prior to Diocletian, and his De martyribus Palestinæ (appendix to book VIII of History of the Church), which is consecrated to the victims of Diocletian in Palestine. According to Louis Duchesne, one can find the trace of an Arian origin. A Syriac and abriged version of this oriental martyrology (with additions for the martyrs of Babylonia and of Persia) has been found in a Manuscript (Add. 12150) dating from the year 412 of the Nitrian Collection of the British Museum. |
Let's also check The Chronograph, Chronography, or Calendar of 354.
So, Martyrologies are at least a thing since Constantine. And material for them has been available since at least the time before Diocletian. But in fact, the earliest entries, chronologically of the timeline of the martyrs, must have been taken over from lots of earlier Church historians, like St. Hippolytus. And such would have had privately accessible written accounts as well as accounts publically in the Church accessible orally. Sometimes the older accounts contradict the entries of the martyrology. The origin of "Calamina" is cleared up by St. Hippolytus:
8. And Thomas preached to the Parthians, Medes, Persians, Hyrcanians, Bactrians, and Margians, and was thrust through in the four members of his body with a pine spears at Calamene, the city of India, and was buried there.
But the end of Matthew is seen as peaceful:
7. And Matthew wrote the Gospel in the Hebrew tongue, and published it at Jerusalem, and fell asleep at Hierees, a town of Parthia.
Kudos to Sean McDowell for noting this. What he didn't note is that St. Hippolytus' On the Apostles and Disciples is seen by some as a spurious work, those someones including the New Advent site or its admin.
So, what are the chances that a work centuries after the facts, but tracing more recent facts in a usually accepted as basically factual (according to some perhaps too sensational) way is totally out of touch with what happened? Errors of transmission or of apprehension do occur, and so do lies. But I would say such errors are a thing to be argued on their own merits, not the default until confirmations are found. The opposite approach actually has some merits in history more recent, like since the 12th or 13th C. which saw an explosion in literacy and in the number of documents preserved.
But for ancient history, this is not worse than accepting Alexander was from Greece (larger sense, including Macedon) and conquered Persia, while our sources are centuries later, the oldest of them actually being:
Now it came to pass, after that Alexander the son of Philip the Macedonian, who first reigned in Greece, coming out of the land of Cethim, had overthrown Darius king of the Persians and Medes 2 He fought many battles, and took the strong holds of all, and slew the kings of the earth 3 And he went through even to the ends of the earth, and took the spoils of many nations: and the earth was quiet before him 4 And he gathered a power, and a very strong army: and his heart was exalted and lifted up 5 And he subdued countries of nations, and princes: and they became tributaries to him 6 And after these things, he fell down upon his bed, and knew that he should die 7 And he called his servants the nobles that were brought up with him from his youth: and he divided his kingdom among them, while he was yet alive 8 And Alexander reigned twelve years, and he died 9 And his servants made themselves kings every one in his place 10 And they all put crowns upon themselves after his death, and their sons after them many years, and evils were multiplied in the earth [1 Machabees 1:1-10]
But Alexander died in 323 BC, and First Maccabees was redacted around 100 BC, at the earliest possible 135 BC, since it covers events up to then, so, this source is at least 188 years after the facts. Our most detailed and used source in continuous narrative would be Arrian, a bit older than Appian, see next, born a bit before the Apocalypse, and dead after 145/146 AD, so, perhaps 15 years before Appian.
Or for Hannibal, we have only fragments of Polybius, we rely mainly on Appian, whom I just mentioned, Livy and Cassius Dio. While Hannibal died in 183 BC, Appian was born around the time the Apocalypse was written and died after the birth of Irenaeus, Livy was the earliest of the three, dying in 17 AD, and Cassius Dio was born when Appian had hardly died, and himself died in AD 235. If we go by death years, the least timespan from sources other than Polybius would be to Livy, 200 years, then Appian, 343 years after the fact, and Cassius Dio, 418 years to Cassius Dio.
But we have Polybius, right? Yes, in fragments. And a fragmentary account of above would be there in Acts, which is a First Century source, includes the actual martyrdom of St. Stephen and also the beginnings of St. Paul's martyrdom in Rome.
Hans Georg Lundahl
Paris
Easter Monday
21.IV.2025
See also Feet and Martyrologies — and for Sean McDowell's work, his video on David Wood's channel: Did Jesus’ Apostles Die for Their Faith? (New Historical Evidence)
