Martyr

Martyrs

A martyr commonly refers to “a person who sacrifices something of great value and especially life itself for the sake of principle” (Merriam-Webster's Online Dictionary, second definition of “Martyr,” 2012).

In Webster's Dictionary 1828:

"MARTYR, noun [Gr. a witness.] One who, by his death, bears witness to the truth of the gospel. Stephen was the first christian martyr

To be a martyr signifies only to witness the truth of Christ.

1. One who suffers death in defense of any cause. We say, a man dies a martyr to his political principles or to the cause of liberty.

Stephen was one of the Seven men chosen to help with the tables of the daily ministration. There were many who were martyrs during the Christian conflict with those who felt justified in their system of public religion or the Corban of the pharisees.

There were many who were martyred during the first century or two, like Ignatius of Antioch who was also known as Ignatius Theophorus, Christphoros, or Theophilus. Also there was Justin the Martyr wrote an apology to Emperor Pius to explain Christianity.

And there was the Scillitan Martyrs.

Latin text - Scillitan trial

One of the earliest Christian text in the Latin language The Acts of the Scillitan Martyrs which is a court record concerning six Christians from the North-African town of Scilli. The Scillitan Martyrs were a company of twelve North African Christians who were executed for their beliefs on 17 July 180 AD. .

It was the last of the persecutions during the reign of Marcus Aurelius. Brought before a provincial governor in Carthage, they were tried according to the procedure similar to the letters of Pliny the Younger. What was their crime?

The Latin text is mainly that of Antoon Bastiaensen (1987).

Acta Martyrum Scillitanorum	The Acts of the Scillitan Martyrs	Comments
(1) Praesente bis et Condiano consulibus, XVI Kalendas augustas, Karthagine in secretario inpositis Sperato, Nartzalo et Cittino, Donata, Secunda, Vestia, Saturninus proconsul dixit: “Potestis indulgentiam domini nostri imperatoris promereri, si ad bonam mentem redeatis.	During the consulship of Praesens (second term) and Condianus, on 17 July, in Carthage, there were led into the governor’s office: Speratus, Nartzalus and Cittinus; Donata, Secunda, Vestia. Saturninus the governor said: “You can have mercy from our lord the emperor, if you return to your senses.”	Rome had outlawed Private Religion and compelled everyone to sign up for their system of Public religion run through the Temples. These Christians were accused of violating that edict of government which was often at the center of the Christian conflict with Rome. Saturninus said they may earn (promereri) a pardon (indulgentiam)from our lord the emperor (nostri imperatoris) if they would return (redeatis) to a sound mind(ad bonam mentem). What Saturninus wants the Christians to do is sign up at the government supported temples and take oaths to participate in what has been called the Imperial Cult of Rome.
(2) Speratus dixit: “Numquam malefecimus, iniquitati nullam operam praebuimus; numquam malediximus, sed male accepti gratias egimus; propter quod imperatorem nostrum observamus.”	Speratus said: “We have never done wrong. We have stayed clear of treating people unfairly. We have never spoken ill of anyone. Instead, when treated badly, we have offered thanks, because we obey our own ruler.”	Speratus seems to be distinguishing that their ruler is not Saturninus nor his "nostri imperatoris" but says "propter quod imperatorem nostrum observamus" which is translated "because we obey our own ruler" which appears to be "another king, one Jesus". Modern Christians often say they have no King but Jesus but the Pharisees said they had Moses but Jesus said they did not know Him nor Moses.
(3) Saturninus proconsul dixit: “Et nos religiosi sumus, et simplex est religio nostra, et iuramus per genium domini nostri imperatoris, et pro salute eius supplicamus, quod et vos quoque facere debetis.”	Saturninus the governor said: “We too are religious and our religion is simple: we swear by the birth spirit of our lord the emperor and offer sacrifice for his health, which you must do as well.”	Christ offered salvation by seeking the righteousness of Pure Religion in the Kingdom of God which He appointed to the apostles for the living. We were to stop the taking of oaths and swear not. Being members of Judean or Roman systems of corban meant swearing by the genius of someone. "et pro salute eius supplicamus" "for the salvation of his welfare". To desire the dainties of rulers and sign up to eat their table for our welfare we do not only make them Lord but we will be snared. The argument of Saturninus is the same we see by Ananias through orator Tertullus in Acts 24
(4) Speratus dixit: “Si tranquillas praebueris aures tuas, dico mysterium simplicitatis.”	Speratus said: “If you are prepared to listen to me, I will tell you a mystery of simplicity.”	Sparatus is offering to explain a "a mystery of simplicity" and literally asking Saturninus to lend him his ear.
(5) Saturninus dixit: “Initianti tibi mala de sacris nostris aures non praebebo; sed potius iura per genium domini nostri imperatoris.”	Saturninus said: “If you’re going to tell bad things about our sacred rituals, I will not listen to you. Rather, swear by the birth spirit of our lord the emperor.”	But Publius Vigellius Saturninus refuses to even hear and again says he swears by the "genium domini nostri imperatoris", the genius of our lord the emperor Caesar.
(6) Speratus dixit: “Ego imperium huius seculi non cognosco; sed magis illi deo servio, quem nemo hominum vidit nec videre his oculis potest. Furtum non feci; sed siquid emero teloneum reddo; quia cognosco dominum meum, regem regum et imperatorem omnium gentium.”	Speratus said: “I do not acknowledge the authority of this world, but I rather serve that God whom no one has seen or can see with these eyes. Rather, I serve that God whom no man has seen, nor can see, with these eyes. I have never been guilty of theft, but whenever I buy, I pay the tax, because I acknowledge my lord, the king of kings and ruler of all peoples.”	Speratus is “not cognizable” of the power/command or imperium of the world. He proclaims he would rather serve the unseen God of a spiritual Nature rather than physical gods on a legal gentium. Rather, I serve that God whom no man has seen, nor can see, with these eyes. I have never been guilty of theft, but whenever I buy, I pay the tax, because I am cognizable of my lord, the king of kings and ruler of all peoples." He is saying that he gives to Caesar what is Caesar but he gives to the God of heaven what belongs to Him. Saturninus is saying Speratus and others needs to swear by the Genius of Caesar and become a part of the Imperial Cult of Rome. To make Caesar the Patronus of their welfare holding him as the genius of their faith and allegiance relates to Jesus' command "to call no man father upon the earth". The Modern Christians do contrary to the Doctrines of Jesus.
(7) Saturninus proconsul dixit ceteris: “Desinite huius esse persuasionis.” Speratus dixit: “Mala est persuasio homicidium facere, falsum testimonium dicere.”	Saturninus the governor said to the others: “Stop being of this persuasion!” Speratus said: “Bad is the persuasion to commit murder, to bear false testimony.”	While Saturninus wants him to repent but Sparatus, who was not allowed to testify before the court by Saurninus while facing charges of a capital crime, points out that murder and false witness are bad.
(8) Saturninus proconsul dixit: “Nolite huius dementiae esse participes.” Cittinus dixit: “Nos non habemus alium quem timeamus, nisi Dominum Deum nostrum qui est in caelis.”	Saturninus the governor said: “Stop being part of this madness!” Cittinus said: “We have no other to fear but the Lord our God, who is in heaven.”	Clearly the trial is going bad. Saturninus not only refuses to let the accused offer an explanation he accuses Sparatus of madness, also translated folly (dementiae). But the real folly or madness is found in the Modern Christian who thinks they are saved even though they do not Keep the Commandments of Jesus and are workers of iniquity by praying to the Caesars of the world for their benefits.
(9) Donata dixit: “Honorem Caesari quasi Caesari; timorem autem Deo.” Vestia dixit: “Christiana sum.” Secunda dixit: “Quod sum, ipsud volo esse.”	Donata said: “Honor to Caesar in his capacity as Caesar, but fear to God.” Vestia said: “I am a Christian.” Secunda said: “What I am is exactly what I want to be.”	Caesar was an office. But the duty to the God the Father was being infringed upon. The gods of Rome were dependent upon the state taking the position of Father which was the imperium of society which these people did not accept.
(10) Saturninus proconsul Sperato dixit: “Perseveras christianus?” Speratus dixit: “Christianus sum”; et cum eo omnes consenserunt.	Saturninus the governor said to Speratus: “Do you persevere in being a Christian?” Speratus said: “I am a Christian”, and all uttered their agreement with him.	As Christians they admitted that they were members of a private religion and not the Imperial Cult of Rome.
(11) Saturninus proconsul dixit: “Numquid ad deliberandum spatium vultis?” Speratus dixit: “In re tam iusta nulla est deliberatio.”	Saturninus the governor said: “Do you want some time to consider the matter carefully?” Speratus said: “In such a just cause there is no need for careful consideration.”	These Christians did not pray or apply at the temples of Rome for the free bread of the Imperial Cult of Rome. Plutarch and Polybius had warned the people that their covetous practices of the Roman temples would lead to the loss of liberty and despotism. Christians were going another way.
(12) Saturninus proconsul dixit: “Quae sunt res in capsa vestra?” Speratus dixit: “Libri et epistulae Pauli viri iusti.”	Saturninus the governor said: “What sort of things do you have in that case of yours?” Speratus said: “Books and letters of Paul, a righteous man.”	Likely some of the epistles of Paul and possibly Matthew and I Peter. Christians went to the benefactors of the early Church who did not exercise authority one over the other nor require the people to take oaths. This was a major Christian conflict with the bankrupt Roman system of free bread.
(13) Saturninus proconsul dixit: “Moram XXX dierum habete et recordemini.” Speratus iterum dixit: “Christianus sum”; et cum eo omnes consenserunt.	Saturninus the governor said: “Have a delay of 30 days and think things over!” Again Speratus said: “I am a Christian”, and all uttered their agreement with him.	Modern Christians say they are Christians but they take oaths to the Caesars of their world to obtain benefits at the expense of their neighbor. Seeking welfare by the imperium of modern State which are covetous practices spoken of by Peter which makes men human resources and has cursed children.
(14) Saturninus proconsul decretum ex tabella recitavit: “Speratum, Nartzalum, Cittinum, Donatam, Vestiam, Secundam et ceteros ritu christiano se vivere confessos, quoniam oblata sibi facultate ad Romanorum morem redeundi obstinanter perseveraverunt, gladio animadverti placet.”	Saturninus the governor read aloud the sentence from a tablet: “Concerning Speratus, Nartzalus, Cittinus, Donata, Vestia, Secunda and the others who have confessed that they live according to the Christian religion: because inspite of the opportunity given to them to return to the Roman way of life, they have stubbornly persisted in maintaining theirs, I have decided that they be put to the sword.”	To return to the Roman way of life was to sign up for the benefits offered by the temples of Rome. Modern Christians have returned to that way of Rome. They bite one another through the agencies of socialist governments which they have made for themselves. They pray at the temples of those governments for their free bread and daily ministration and the welfare.
(15) Speratus dixit: “Deo gratias agimus.” Nartzalus dixit: “Hodie martyres in caelis sumus: Deo gratias.”	Speratus said: “We offer thanks to God.” Nartzalus said: “Today we are martyrs in heaven. Thanks to God.”	The Christians of the early Church would die rather than sign up at the temples of Rome. Modern Christians make excuses to justify their covetous practices which makes them a surety for debt, merchandise and curse children.
(16) Saturninus proconsul per praeconem dici iussit: “Speratum, Nartzalum, Cittinum, Veturium, Felicem, Aquilinum, Laetantium, Ianuariam, Generosam, Vestiam, Donatam, Secundam duci iussi.”	Saturninus the governor ordered a herald to declare his sentence: “I have ordered Speratus, Nartzalus, Cittinus, Veturius, Felix, Aquilinus, Laetantius, Januaria, Generosa, Vestia, Donata and Secunda, to be executed.	To the objective student of the Bible the primary characteristic of the provisions for the needy is by freewill offerings and what we call charity. The primary difference between the government of Rome at the time of Christ or Nimrod or Cain or even Egypt and the Kingdom of God is that those governments of the world eventually used force to compel the contributions of the people to provide the care of widows and orphans along with other needy people of society. Real Christians will not, even unto death. That imperium of the State to force those contributions comes from the oaths and applications of the people who make the state their Benefactors by putting them in the position of their Father.
(17) Universi dixerunt: “Deo gratias.” Et statim decollati sunt pro nomine Christi. Amen.	All said: “Thanks to God.” And immediately they were decapitated for the name of Christ. Amen.

Justin describes a network of congregations 150 before Constantine planted the seeds of his modern Church. Like the Church in Acts early Christians had no dependence upon the free bread of Rome. Justin wrote the Emperor to explain the private religion of Christianity and their practice of Pure Religion which creates the social bonds of true Christian fellowship. He was expressing how it differed from the public religion and "legal charity" which were the covetous practices of Rulers which were contrary to the decrees of Christ.
When Christians were being persecuted by the government of Rome Justin wrote emperor Antonius Pious and explained why Christians did not sign up for the "free bread" offered by their government.
The duties of pastors included rightly dividing bread from house to house in a "daily ministration" of fervent charity. The diligence and sacrifice required in the practice of pure Religion created the bonds of fellowship of Christ.

Justin Martyr (A.D. 103-165).

Justin Martyr was a native of Flavia Neapolis, in Samaria, and was born A.D. 103. Justin was a scholar who investigated the Stoic and Peripatetic philosophy, and sought the way of the Pythagorean, but found the behavior of its professors disgusting because of personal corruption.

He studied the Platonic way but when he was thirty years of age, he became a convert to Christianity and perceived the real nature of the truth.

He wrote epistles to the Gentiles, and sought to convince the Jews of the truth of the Christian rites and eventually abode in Rome on the Viminal mount.

He kept a public school, wrote a treatise to confuse heresies of all kinds.

The envy and jealousy

As jealousy rose against the Christians he wrote his first apology which caused the emperor to at first, publish an edict in favor, of the Christians.

He debated Crescens, a celebrated cynic philosopher, which was disgusting to the cynic but often defeated them.

The second apology of Justin gave Crescens an opportunity of prejudicing the emperor against the writer of it; upon which Justin, and six of his companions, were apprehended.

Being commanded to sacrifice to the pagan idols, they, including Concordus, a deacon of the city of Spolito, refused and were condemned to be scourged, and then beheaded under the reign of Marcus Aurelius.

Conflict with Rome

Justin the Martyr explained the Christian conflict with covetous practices of Rome and why it was "idolatry".

Christians were not to exercise authority one over the other like the welfare system of the world.

They were practice of Pure Religion through service of love which creates the social bonds of true "Christian fellowship" in the kingdom of God which was "Israel".

He explained in his Apology to the emperor how Christian religion and it's fervent charity differed from the "legal charity" of the Roman welfare State or the "Corban" of the Pharisees and Herod.

Apology to Antonius Pius

Around 150 AD Justin the Martyr wrote his Apology to Antonius Pius the emperor to explain how Christians took care of their own system of free bread for the needy.

Since they did not apply to the Emperor through their government temples for his dainties of free bread or wine or cheese or anything else they distributed in their welfare system... Justin was inspired to write the emperor in defense of the Christian faith and their allegiance to Christ:

• “And the wealthy among us help the needy ... and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need.” "Justin the Martyr's Apology" to the Emperor Antonius Pius in 150 AD, (Ch. 65-67)

Does anyone remember what the sin of Sodom was?

Ezekiel 16:49 "Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy."

Babylon and its Benefactors always offer "gifts, gratuities and benefits" which will reduce the liberty of the people if the people covet those benefits. That is why Christ condemned the Corban of the Pharisees. That system was making the word of God to non-effect because it was rooted in the covetous practices Peter warned us would make us merchandise and curse children.

Welfare systems of the world and Babylon often "serve the needy without condition" which weakens the poor.

As we saw with ministers like Stephen, we also see the Didache stating:

• “Therefore, elect for yourselves bishops and deacons worthy of the Lord, men who are meek and not lovers of money, true and approved, for they also perform for you the ministry of the prophets and teachers.” Didache 15:1

The nature of these appointments would remain the same for centuries. In the 10th century, drastic reforms were enforced to “unify the liturgy” of the Church. This authoritarian call for unity under a centralized Church had been creeping into societies thinking from the beginning.

Liturgy is defined as “a prescribed form or set of forms for public religious worship.”

It is from the Greek word leitourgi and leitourgos, meaning “public service” and “public servant” respectively. Liturgy was not about singing and vestments and the smoke and mirrors of modern Christendom. It was about the public servants of the kingdom of God operating under the perfect law of liberty in true worship of God by service to the people.

God’s doctrine is summarized in the virtuous application of Love God and His ways with all that you do and actively love your neighbor's rights to his life and liberty as much as you love your own. The Church that comes together according to these ancient may overcome all tyrants, despots, and enemies of freedom and liberty. They can and will inherit the earth.

Rome had once depended upon freewill offerings for both its military and its welfare system. Like the Israelites in the days of foolish Saul, and then Solomon and Rehoboam, they steadily moved to systems of compelled contributions, eventually licensing, regulating, and controlling their temples through civil statutes and authority. Instead of charity they fostered covetousness through the right hand or agency of governmental power. They redistributed wealth, forced the contributions of the people, establish welfare and social benefits in abundance by benefactors who exercised authority. But, even in a time of abundance and affluence, those systems weaken the virtuous character of the people and eat away at the bonds of brotherhood and community to say nothing of their substance.

There are two things to keep in mind when reading the Apology of Justin the Martyr. First, Justin was writing a foreign government leader, the Emperor of Rome, as an official of a Kingdom of God, and a minister of the Church who had been “called out”. He was explaining that they, the Christians, were a different kind of government and that they considered the matter of their sovereignty settled and also quoted the Acts of Pontius Pilate, the Procurator of Rome, for part of that proof.

Secondly, we should note that the word Eucharist is simply the Greek word for “thanksgiving”. It is about giving life to others not saving our own and being thankful for the opportunity to do so. God gives life and we were originally made in the image of God. We should be thankful that we can give our lives for our king and His kingdom by investing in the honest needs of our brothers and sisters.

Justin the Martyr wrote in defense of the Christian faith to the Roman Emperor Antonius Pius makes mention of a written account of Pontius Pilate of the event of Christ's death that were known to the Emperors of Rome.

Originally Rome prided itself on the support of the truly needy of their society based on freewill offerings through their network of hearths. But by the time of Christ it had moved to a more socialist state, providing benefits through their tax supported Qorban.

Quotes of Justin

“And this food is called among us Eucharistia [the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh. For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, ‘This do ye in remembrance of Me, this is My body;’ and that, after the same manner, having taken the cup and given thanks, He said, ‘This is My blood;’ and gave it to them alone.” —St. Justin Martyr

“Jews dishonor and curse Christians in your synagogues”

· “All the house of Israel are uncircumcised in their hearts”

· "Christ is King of Israel, and Christians are the Israelite Race.” JUSTIN MARTYR, DIALOGUE WITH TRYPHO, Chapter 135 - Justin Martyr 100-165 A.D.

We used to hate and destroy one another and refused to associate with people of another race or country. Now, because of Christ, we live together with such people and pray for our enemies." Justin Martyr

Let it be understood that those who are not found living as He taught are not Christian - even though they profess with the lips the teaching of Christ.

The world suffers nothing from Christians but hates them because they reject its pleasures.

We pray for our enemies; we seek to persuade those who hate us without cause to live conformably to the goodly precepts of Christ, that they may become partakers with us of the joyful hope of blessings from God, the Lord of all.

· “We hewn out of the side of Christ, are the true people of Israel”

· “We from Christ, who begat us unto God, are called and are the true sons of God”

· “Jews in their synagogues have cursed and still do curse those who believe”

· “In your synagogues you curse Christians, and use Gentiles [as agents] to put into effect your curse, by killing Christians.”

· “Ignore your Pharisaic teachers, do not scorn the King of Israel, as your synagogue officials instruct you do in your prayers”

· “Ignore your Pharisaic teachers who teach you to curse Christians in your synagogues and your prayers.”

· “To our persecutors we say: “You are our brothers and we pray for you that you might experience the mercy of Christ”

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