TO THE MARTYRS
Blessed martyrs elect, along with the nourishment for the body
which our Lady Mother the Church from her breast, as well as individual brethren
from their private resources, furnish you in prison, accept also from me some
offering that will contribute to the sustenance of the spirit. For it is
not good that the flesh be feasted while the spirit goes hungry. Indeed,
if care is bestowed on that which is weak, there is all the more
reason not to neglect that which is still weaker.
Not that I am specially entitled to exhort you. Yet, even the
most accomplished gladiators are spurred on not only by their
trainers and managers but also from afar by people inexperienced
in this art and by all who choose, without the slightest need for
it, with the result that hints issuing from the crowd have often
proved profitable for them.
In the first place, then, O blessed, 'do not grieve the Holy
Spirit who has entered prison with you. For, if He had not accompanied you there
in your present trial, you would not be there today. See to it, therefore, that
He remain with you there and so lead you out of that place to the Lord.
Indeed, the prison is the Devil's house too, where he keeps his
household. But you have come to the prison for the very purpose of trampling
upon him right in his own house. For you have engaged him in battle already
outside the prison and trampled him underfoot.
Let him, therefore, not say: 'Now that they are in my domain, I
will tempt them with base hatreds, with defections or dissensions among
themselves.' Let him flee from your presence, and let him, coiled and numb, like
a snake that is driven out by charms or smoke, hide away in the depths of his
den. Do not allow him the good fortune in his own kingdom of setting you against
one another, but let him find you fortified by the arms of peace among
yourselves, because peace among yourselves means war with him.
Some, not able to find this peace in the Church, are accustomed to
seek it from the martyrs in prison. For this reason, too, then, you ought to
possess, cherish and preserve it among yourselves that you may perhaps be able
to bestow it upon others also.
Other attachments, equally burdensome to the spirit, may have
accompanied you to the prison gate; so far your relatives, too, may have
escorted you. From that very moment on you have been separated from the very
world. How much more, then, from its spirit and its ways and doings? Nor
let this separation from the world trouble you. For, if we reflect that it is
the very world that is more truly a prison, we shall realize that you have left
a prison rather than entered one.
The world holds the greater darkness, blinding men's hearts. The
world puts on the heavier chains, fettering the very souls of men. The world
breathes forth the fouler impurities--human lusts.
Finally, the world contains the larger number of criminals,
namely, the entire human race. In fact, it awaits sentence not from the
proconsul but from God.
Wherefore, O blessed consider yourselves as having been
transferred from prison to what we may call a place of safety. Darkness is
there, but you are light; fetters are there, but you are free before God. It
breathes forth a foul smell, but you are an odor of sweetness. There the judge
is expected at every moment, but you are going to pass sentence upon the judges
There sadness may come upon the man who sighs for the pleasures of
the world The Christian, however even when he is outside the prison, has
renounced the world and, when in prison, even prison itself. It does not matter
what part of the world you are in, you who are apart from the world.
And if you have missed some of the enjoyments of life, remember
that it is the way of business to suffer one losses in order to make larger
profits. I say nothing yet about the reward to which God invites the
martyrs. Meanwhile, let us compare the life in the world with that in
prison to see if the spirit does not gain more in prison than the flesh loses
In fact, owing to the solicitude of the Church and the charity of
the brethren, the flesh does not miss there what it ought to have, while, in
addition, the spirit obtains what is always beneficial to the faith: you do not
look at strange gods; you do not chance upon their images; you do not, even by
mere physical contact, participate in heathen holidays; you are not plagued by
the foul fumes of the sacrificial banquets, not tormented by the noise of the
spectacles, nor by the atrocity or frenzy or shamelessness of those taking part
in the celebrations; your eyes do not fall on houses of lewdness; you are free
from inducements to sin, from temptations, from unholy reminiscences, free,
indeed, even from persecution.
The prison now offers to the Christian what the desert once gave
to the Prophets. Our Lord Himself quite often spent time in solitude to pray
there more freely, to be there away from the world. In fact, it was in a
secluded place that He manifested His glory to His disciples. Let us drop the
name 'prison' and call it a place of seclusion.
Though the body is confined, though the flesh is detained, there
is nothing that is not open to the spirit. In spirit wander about, in spirit
take a walk, setting before yourselves not shady promenades and long porticoes
but that path which leads to God. As often as you walk that path, you will not
be in prison.
The leg does not feel the fetter when the spirit is in heaven. The
spirit carries about the whole man and brings him wherever he wishes. And where
your heart is, there will your treasure be also. There, then, let our heart be
where we would have our treasure.
Granted now, O blessed, that even to Christians the prison is
unpleasant--yet, we were called to the service in the army of the living God in
the very moment when we gave response to the words of the sacramental oath. No
soldier goes out to war encumbered with luxuries, nor does he march to the line
of battle from the sleeping chamber, but from light and cramped tents where
every kind of austerity, discomfort, and inconvenience is experienced.
Even in time of peace soldiers are toughened to warfare by toils
and hardships: by marching in arms, by practicing swift maneuvers in the field,
by digging a trench, by joining closely together to form a tortoise-shield.
Everything is set in sweating toil, lest bodies and minds be frightened at
having to pass from shade to sunshine, from sunshine to icy cold, from the tunic
to the breastplate, from hushed silence to the warcry, from rest to the din of
In like manner, O blessed, consider whatever is hard in your
present situation as an exercise of your powers of mind and body. You are about
to enter a noble contest in which the living God acts the part of superintendent
and the Holy Spirit is your trainer, a contest whose crown is eternity, whose
prize is angelic nature, citizenship in heaven and glory for ever and ever.
And so your Master, Jesus Christ, who has anointed you with His
Spirit and has brought you to this training ground, has resolved, before the day
of the contest, to take you from a softer way of life to a harsher treatment
that your strength may be increased. For athletes, too, are set apart for more
rigid training that they may apply themselves to the building up of their
physical strength. They are kept from lavish living, from more tempting dishes,
from more pleasurable drinks. They are urged on, they are subjected to torturing
toils, they are worn out: the more strenuously they have exerted themselves, the
greater is their hope of victory.
And they do this, says the Apostle, to win a perishable crown. We
who are about to win an eternal one recognize in the prison our training ground,
that we may be led forth to the actual contest before the seat of the presiding
judge well practiced in all hardships, because strength is built up by
austerity, but destroyed by softness.
We know from our Lord's teaching that, while the spirit is
willing, the flesh is weak. Let us, however, not derive delusive gratification
from the Lord's acknowledgment of the weakness of the flesh. For it was on
purpose that He first declared the spirit willing: He wanted to show which of
the two ought to be subject to the other, that is to say, that the flesh should
be submissive to the spirit, the weaker to the stronger, so that the former may
draw strength from the latter.
Let the spirit converse with the flesh on their common salvation,
no longer thinking about the hardships of prison but, rather, about the struggle
of the actual contest. The flesh will perhaps fear the heavy sword and the lofty
cross and the wild beasts mad with rage and the most terrible punishment of
all--death by fire--and, finally, all the executioner's cunning during the
But let the spirit present to both itself and the flesh the other
side of the picture: granted, these sufferings are grievous, yet many have borne
them patiently nay, have even sought them on their own accord for the sake of
fame and glory; and this is true not only of men but also of women so that you,
too, O blessed women may be worthy of your sex.
It would lead me too far were I to enumerate each one of those
who, led by the impulse of their own mind put an end to their lives by the
sword. Among women there is the well-known instance of Lucretia. A
victim of violence, she stabbed herself in the presence of her kinsfolk to
gain glory for her chastity. Mucius burnt his right hand on the altar that
his fair fame might include this deed.
Nor did the philosophers act less courageously: Heraclitus, for
instance, who put an end to his life by smearing himself with cow dung ;
Empedocles, too, who leaped down into the fires of Mt. Etna; and Peregrinus who
not long ago threw himself upon a funeral pile. Why, even women have despised
the flames: Dido did so in order not to be forced to marry after the departure
of the man she had loved most dearly; the wife of Hasdrubal, too, with Carthage
in flames, cast herself along with her children into the fire that was
destroying her native city, that she might not see her husband a suppliant at
Regulus, a Roman general, was taken prisoner by the Carthaginians,
but refused to be the only Roman exchanged for a large number of Carthaginian
captives. He preferred to be returned to the enemy, and, crammed into a
kind of chest, suffered as many crucifixions as nails were driven in from the
outside in all directions to pierce him. A woman voluntarily sought out
wild beasts, namely, vipers, serpents more horrible than either bull or bear,
which Cleopatra let loose upon herself as not to fall into the hands of the
You may object: 'But the fear of death is not so great as the fear
of torture.' Did the Athenian courtesan yield on that account to the
executioner? For, being privy to a conspiracy, she was subjected to
torture by the tyrant. But she did not betray her fellow conspirators, and
at last bit off her own tongue and spat it into the tyrant's face to let him
know that torments, however prolonged, could achieve nothing against her.
Everybody knows that to this day the most important festival of
the Lacedaemonians is the "diamastigosis," that is, The Whipping. In this sacred
rite all the noble youth are scourged with whips before the altar, while their
parents and kinsfolk stand by and exhort them to perseverance. For they
regard it as a mark of greater distinction and glory if the soul rather than the
body has submitted to the stripes.
Therefore, if earthly glory accruing from strength of body and
soul is valued so highly that one despises sword, fire, piercing with nails,
wild beasts and tortures for the reward of human praise, then I may say the
sufferings you endure are but trifling in comparison with the heavenly glory and
divine reward. If the bead made of glass is rated so highly, how much must the
true pearl be worth? Who, therefore, does not most gladly spend as much for the
true as others spend for the false?
I omit here an account of the motive of glory. For inordinate
ambition among men as well as a certain morbidity of mind have already set at
naught all the cruel and torturing contests mentioned above. How many of the
leisure class are urged by an excessive love of arms to become gladiators?
Surely it is from vanity that they descend to the wild beasts in the very
arena, and think themselves more handsome because of the bites and scars.
Some have even hired themselves out to tests by fire, with the result that
they ran a certain distance in a burning tunic. Others have pranced up and down
amid the bullwhips of the animal-baiters, unflinchingly exposing their
All this, O blessed, the Lord tolerates in the world for good
reason, that is, for the sake of encouraging us in the present moment and of
confounding us on that final day, if we have recoiled from suffering for the
truth unto salvation what others have pursued out of vanity unto perdition.
Let us, however, no longer talk about those examples of
perseverance proceeding from inordinate ambition. Let us, rather, turn to a
simple contemplation of man's ordinary lot so that, if we ever have to undergo
such trials with fortitude, we may also learn from those misfortunes which
sometimes even befall unwilling victims. For how often have people been burned
to death in conflagrations! How often have wild beasts devoured men either in
the forests or in the heart of cities after escaping from their cages! How many
have been slain by the sword of robbers! How many have even suffered the death
of the cross at the hands of enemies, after having been tortured first and,
indeed, treated with every kind of insult!
Furthermore, many a man is able to suffer in the cause of a mere
human being what he hesitates to suffer in the cause of God. To this fact,
indeed, our present days may bear witness. How many prominent persons have met
with death in the cause of a man, though such a fate seemed most unlikely in
view of their birth and their rank, their physical condition and their age!
Death came to them either from him, if they had opposed him, or from his
enemies, if they had sided with him.