Saint Marian, an ordained lector, and Saint James, a deacon, were martyred during the persecution of Valerian around the year 259. Few other facts are known about them.
It seems that while they were in prison, each had a vision regarding his martyrdom. They drew courage from these apparitions and were able to courageously face death. They were joined in their deaths by other Christians.
Reflection
The old saying that the more things change the more they stay the same may apply to today’s celebration. Two faithful people facing the hardships of life during persecution in the third century may have a lot in common with those facing persecution for their faith today.
Saint Peter Chanel’s Story (1803 – April 28, 1841)
Anyone who has worked in loneliness, with great adaptation required and with little apparent success, will find a kindred spirit in Peter Chanel.
Born in France, Peter’s interest in the missions began in school, when he read letters missionaries to America sent back home. As a young priest, Peter revived a parish in a “bad” district by the simple method of showing great devotion to the sick. Wanting to be a missionary, he joined the Society of Mary, the Marists, at 28. Obediently, he taught in the seminary for five years. Then, as superior of seven Marists, he traveled to Western Oceania. The bishop accompanying the missionaries left Peter and a brother on Futuna Island northeast of Fiji, promising to return in six months. He was gone five years.
Meanwhile, Peter struggled with this new language and mastered it, making the difficult adjustment to life with whalers, traders, and warring natives. Despite little apparent success and severe want, he maintained a serene and gentle spirit, plus endless patience and courage. A few natives had been baptized, a few more were being instructed. When the chieftain’s son asked to be baptized, persecution by the chieftain reached a climax. Father Chanel was clubbed to death.
Within two years after his death, the whole island became Catholic and has remained so. He was canonized by Pope Pius XII in 1954. Peter Chanel is the first martyr of Oceania and its patron.
Reflection
Suffering for Christ means suffering because we are like Christ. Very often the opposition we meet is the result of our own selfishness or imprudence. We are not martyrs when we are “persecuted” by those who merely treat us as we treat them. A Christian martyr is one who, like Christ, is simply a witness to God’s love, and brings out of human hearts the good or evil that is already there.
Saint Adalbert of Prague’s Story (956 – April 23, 997)
Opposition to the Good News of Jesus did not discourage Adalbert, who is now remembered with great honor in the Czech Republic, Poland, Hungary, and Germany.
Born to a noble family in Bohemia, he received part of his education from Saint Adalbert of Magdeburg. At the age of 27, he was chosen as bishop of Prague. Those who resisted his program of clerical reform forced him into exile eight years later.
In time, the people of Prague requested his return as their bishop. Within a short time, however, he was exiled again after excommunicating those who violated the right of sanctuary by dragging a woman accused of adultery from a church and murdering her.
After a short ministry in Hungary, he went to preach the Good News to people living near the Baltic Sea. He and two companions were martyred by pagan priests in that region. Adalbert’s body was immediately ransomed and buried in the Gniezno, Poland, cathedral. In the mid-11th century his relics were moved to Saint Vitus Cathedral in Prague. His liturgical feast is celebrated on April 23.
Reflection
Preaching the Good News can be dangerous work whether the audience is already baptized or not. Adalbert fearlessly preached Jesus’ gospel and received a martyr’s crown for his efforts. Similar zeal has created modern martyrs in many places, especially in Central and South America. Some of those martyrs grew up in areas once evangelized by Adalbert.
When Martin I became pope in 649, Constantinople was the capital of the Byzantine empire and the patriarch of Constantinople was the most influential Church leader in the eastern Christian world. The struggles that existed within the Church at that time were magnified by the close cooperation of emperor and patriarch.
A teaching, strongly supported in the East, held that Christ had no human will. Twice, emperors had officially favored this position: Heraclius by publishing a formula of faith, and Constans II by silencing the issue of one or two wills in Christ.
Shortly after assuming the office of the papacy—which he did without first being confirmed by the emperor—Martin held a council at the Lateran in which the imperial documents were censured, and in which the patriarch of Constantinople and two of his predecessors were condemned. In response, Constans II first tried to turn bishops and people against the pope.
Failing in this and in an attempt to kill the pope, the emperor sent troops to Rome to seize Martin and to bring him back to Constantinople. Already in poor health, Martin offered no resistance, returned with Calliopas, the exarch of Constantinople, and was then submitted to various imprisonments, tortures, and hardships. Although condemned to death and with some of the imposed torture already carried out, Martin was saved from execution by the pleas of a repentant Paul, patriarch of Constantinople, who was himself gravely ill.
Tortures and cruel treatment having taken their toll, Martin died shortly thereafter. He is the last of the early popes to be venerated as a martyr.
Reflection
The real significance of the word martyr comes not from the dying but from the witnessing, which the word means in its derivation. People who are willing to give up everything, their most precious possessions, their very lives, put a supreme value on the cause or belief for which they sacrifice. Martyrdom, dying for the faith, is an incidental extreme to which some have had to go to manifest their belief in Christ. A living faith, a life that exemplifies Christ’s teaching throughout, and that in spite of difficulties, is required of all Christians. Martin refused to cut corners as a way of easing his lot, to make some accommodations with the civil rulers.
Nagasaki, Japan, is familiar to Americans as the city on which the second atomic bomb was dropped, immediately killing over 37,000 people. Three and a half centuries before, 26 martyrs of Japan were crucified on a hill, now known as the Holy Mountain, overlooking Nagasaki. Among them were priests, brothers, and laymen, Franciscans, Jesuits, and members of the Secular Franciscan Order; there were catechists, doctors, simple artisans, and servants, old men and innocent children—all united in a common faith and love for Jesus and his Church.
Brother Paul Miki, a Jesuit and a native of Japan, has become the best known among the martyrs of Japan. While hanging upon a cross, Paul Miki preached to the people gathered for the execution: “The sentence of judgment says these men came to Japan from the Philippines, but I did not come from any other country. I am a true Japanese. The only reason for my being killed is that I have taught the doctrine of Christ. I certainly did teach the doctrine of Christ. I thank God it is for this reason I die. I believe that I am telling only the truth before I die. I know you believe me and I want to say to you all once again: Ask Christ to help you to become happy. I obey Christ. After Christ’s example I forgive my persecutors. I do not hate them. I ask God to have pity on all, and I hope my blood will fall on my fellow men as a fruitful rain.”
When missionaries returned to Japan in the 1860s, at first they found no trace of Christianity. But after establishing themselves they found that thousands of Christians lived around Nagasaki and that they had secretly preserved the faith. Beatified in 1627, the martyrs of Japan were finally canonized in 1862.
Reflection
Today, a new era has come for the Church in Japan. Although the number of Catholics is not large, the Church is respected and has total religious freedom. The spread of Christianity in the Far East is slow and difficult. Faith such as that of the 26 martyrs is needed today as much as in 1597.
