 |
| SAINT MARTIN I Pope and Martyr (†655) |
Pope Martin I (Latin: Martinus I; born between 590 and 600, died 16 September 655) reigned from 21 July 649 to his death in 655. He succeeded Pope Theodore I on 5 July 649. He was the only pope during the Byzantine Papacy whose election was not approved by a iussio from Constantinople. Martin I was abducted by Emperor Constans II and died at Cherson. He is considered a saint and martyr by the Catholic Church and the Eastern Orthodox Church.
Apokrisiariat (Legate)
He was born near Todi, Umbria, in the place now named after him (Pian di San Martino). According to his biographer Theodore, Martin was of noble birth, of commanding intelligence, and of great charity to the poor. Piazza states that he belonged to the order of St. Basil. He had acted as papal apocrisiarius or legate at Constantinople, and was held in high repute for his learning and virtue.
Martin I was the last Constantinopolitan apocrisiarius to be elected pope. Other envoys under the title nuncio have been elected since then, like Pius XII.
In 641, Pope John IV sent the abbot Martin into Dalmatia and Istria with large sums of money to alleviate the distress of the inhabitants, and redeem captives seized during the invasion of the Slavs. As the ruined churches could not be rebuilt, the relics of some of the more important Dalmatian saints were brought to Rome, where John then erected an oratory in their honour.
Martin I was the last Constantinopolitan apocrisiarius to be elected pope. Other envoys under the title nuncio have been elected since then, like Pius XII.
In 641, Pope John IV sent the abbot Martin into Dalmatia and Istria with large sums of money to alleviate the distress of the inhabitants, and redeem captives seized during the invasion of the Slavs. As the ruined churches could not be rebuilt, the relics of some of the more important Dalmatian saints were brought to Rome, where John then erected an oratory in their honour.
Papacy (649–653)
At that time Constantinople was the capital of the Byzantine empire and the patriarch of Constantinople was the most influential Church leader in the eastern Christian world. After his election, Martin had himself consecrated without waiting for the imperial confirmation. One of his first official acts was to summon the Lateran Council of 649 to deal with the Monothelites, whom the Church considered heretical. The Council met in the church of St. John Lateran. It was attended by 105 bishops (chiefly from Italy, Sicily, and Sardinia, with a few from Africa and other quarters), held five sessions or secretarii from 5 October to 31 October 649, and in twenty canons condemned Monothelitism, its authors, and the writings by which Monothelitism had been promulgated. In this condemnation were included not only the Ecthesis (the exposition of faith of the Patriarch Sergius for which the emperor Heraclius had stood sponsor), but also the typus of Paul, the successor of Sergius, which had the support of the reigning Emperor (Constans II).
Abduction and exile (653–655)
Martin was very energetic in publishing the decrees of the Lateran Council of 649 in an encyclical, and Constans replied by enjoining his exarch (governor) in Italy to arrest the pope should he persist in this line of conduct and send Martin as a prisoner from Rome to Constantinople. He was also accused by Constans of unauthorised contact and collaboration with the Muslims of the Rashidun Caliphate - allegations which he was unable to convince the infuriated imperial authorities to drop.
The arrest orders were found impossible to carry out for a considerable period of time, but at last Martin was arrested in the Lateran on 17 June 653 along with Maximus the Confessor. He was hurried out of Rome and conveyed first to Naxos, Greece, and subsequently to Constantinople, where he arrived on 17 September 653. He was saved from execution by the pleas of Paul, patriarch of Constantinople, who was himself gravely ill. After suffering an exhausting imprisonment and many alleged public indignities, he was ultimately banished to Chersonesus (present day Crimea region), where he arrived on 15 May 655 and died on 16 September of that year. After a three month's voyage the ship anchored at the island of Naxos in the Aegean Sea, where the Pope was kept in confinement for a year, then finally brought in chains to the imperial city in 654, where he was imprisoned for three months. When he appeared before his judge he was unable to stand without support; but the pitiless magistrate heard his accusers and sentenced him to be chained and dragged through the streets of the city. He bade farewell to his companions in captivity before he left, banished to the present-day Crimea (the Chersonese in those days), saying to them when they wept: "Rejoice with me that I have been found worthy to suffer for the name of Jesus Christ." There, where a famine prevailed, he lingered on for four months, abandoned to sickness and starvation but maintaining perfect serenity, until God released him by death from his tribulations on the 12th of November, 655. In a letter he sent from there, which has been conserved, the Pope wrote: "For this miserable body, the Lord will have care; He is near. What is there to alarm me? I hope in His mercy, it will not be long before it terminates my career."
The arrest orders were found impossible to carry out for a considerable period of time, but at last Martin was arrested in the Lateran on 17 June 653 along with Maximus the Confessor. He was hurried out of Rome and conveyed first to Naxos, Greece, and subsequently to Constantinople, where he arrived on 17 September 653. He was saved from execution by the pleas of Paul, patriarch of Constantinople, who was himself gravely ill. After suffering an exhausting imprisonment and many alleged public indignities, he was ultimately banished to Chersonesus (present day Crimea region), where he arrived on 15 May 655 and died on 16 September of that year. After a three month's voyage the ship anchored at the island of Naxos in the Aegean Sea, where the Pope was kept in confinement for a year, then finally brought in chains to the imperial city in 654, where he was imprisoned for three months. When he appeared before his judge he was unable to stand without support; but the pitiless magistrate heard his accusers and sentenced him to be chained and dragged through the streets of the city. He bade farewell to his companions in captivity before he left, banished to the present-day Crimea (the Chersonese in those days), saying to them when they wept: "Rejoice with me that I have been found worthy to suffer for the name of Jesus Christ." There, where a famine prevailed, he lingered on for four months, abandoned to sickness and starvation but maintaining perfect serenity, until God released him by death from his tribulations on the 12th of November, 655. In a letter he sent from there, which has been conserved, the Pope wrote: "For this miserable body, the Lord will have care; He is near. What is there to alarm me? I hope in His mercy, it will not be long before it terminates my career."
Place in the calendar of saints
Since the 1969 revision of the General Roman Calendar, the memorial of Saint Martin I, which earlier versions of the calendar place on 12 November, is on 13 April, the anniversary of his death.
Papal Reference
Pope Pius VII made an honourable reference to him in the encyclical Diu Satis (1800), '3. Indeed, the famous Martin who long ago won great praise for this See, commends faithfulness and fortitude to Us by his strengthening and defense of the truth and by the endurance of labors and pains. He was driven from his See and from the City, stripped of his rule, his rank, and his entire fortune. As soon as he arrived in any peaceful place, he was forced to move. Despite his advanced age and an illness which prevented his walking, he was banished to a remote land and repeatedly threatened with an even more painful exile. Without the assistance offered by the pious generosity of individuals, he would not have had food for himself and his few attendants. Although he was tempted daily in his weakened and lonely state, he never surrendered his integrity. No deceit could trick, no fear perturb, no promises conquer, no difficulties or dangers break him. His enemies could extract from him no sign which would not prove to all that Peter "until this time and forever lives in his successors and exercises judgment as is particularly clear in every age" as an excellent writer at the Council of Ephesus says. '
The breviary of the Orthodox Church states: “Glorious definer of the Orthodox Faith...sacred chief of divine dogmas, unstained by error...true reprover of heresy...foundation of bishops, pillar of the Orthodox faith, teacher of religion.... Thou didst adorn the divine see of Peter, and since from this divine Rock, thou didst immovably defend the Church, so now thou art glorified with him.”
There have been times in the history of Christianity when its truths have seemed on the verge of extinction. But there is a Church whose testimony has never failed - it is the Church of Saint Peter. Where Peter is, there also is the Church! When the Pope is unable to speak, his deeds speak more eloquently still. (And, remember, even if they can speak, their actions speak VOLUMES about their beliefs. Look at the fruit that is being produced by them. If it's not the fruit of the Apostles, it will be all wormy inside)
More on this saint, along with St. Maximus, from the Orthodox church:
The breviary of the Orthodox Church states: “Glorious definer of the Orthodox Faith...sacred chief of divine dogmas, unstained by error...true reprover of heresy...foundation of bishops, pillar of the Orthodox faith, teacher of religion.... Thou didst adorn the divine see of Peter, and since from this divine Rock, thou didst immovably defend the Church, so now thou art glorified with him.”
There have been times in the history of Christianity when its truths have seemed on the verge of extinction. But there is a Church whose testimony has never failed - it is the Church of Saint Peter. Where Peter is, there also is the Church! When the Pope is unable to speak, his deeds speak more eloquently still. (And, remember, even if they can speak, their actions speak VOLUMES about their beliefs. Look at the fruit that is being produced by them. If it's not the fruit of the Apostles, it will be all wormy inside)
More on this saint, along with St. Maximus, from the Orthodox church:
St. Maximus the Confessor and St. Martin of Rome:
Saint Maximus, from an old aristocratic family of Constantinople, had been an imperial secretary to Emperor Heraclius before becoming a monk in 614. In western North Africa in 645, Maximus convinced the deposed and exiled Patriarch Pyrrhus of Constantinople of the error of Monothelitism. By the next year he was in Rome, where he so strongly convinced Pope Theodore (r. 642–649) of the error that the Pope broke communion with the Monothelite Patriarch Paul of Constantinople. And in 649, Maximus inspired the new Pope Saint Martin (r. 649–655) to hold a council in Rome which solemnly condemned both Monoenergism and Monothelitism.
What was wrong with Monothelitism? Saint Maximus and Saint Martin, together with their staunch supporters, insisted that both Christ’s divine nature and his human nature each have its own proper energy (or activity) and capability/power to will. Christ, in His divine nature, has the same fullness of the divine will, energy, action, operation, and power which the Father and the Holy Spirit also have. And in His human nature, Christ has the same fullness of the human will, energy, action, operation, and power which every other human being has. He must have this key element in human nature, or else, as Saint Gregory the Theologian said in refuting Apollinarianism, “What He has not assumed has not been healed (or saved).”
Christ has indeed healed and saved every aspect of human nature, including the natural human will, because He assumed every element/aspect of human nature when he became Incarnate. And it is through His genuinely human action, voluntarily submitting his natural human will to His divine will (the will of God), that Jesus Christ, as the new and final Adam, freely accepted crucifixion to liberate all of humanity from sin and death.
Saint Maximus and Saint Martin suffered greatly for opposing the Monothelite position. They were both arrested by the imperial authorities and brought to Constantinople, where they were tried on false charges, condemned, imprisoned, and exiled. Saint Maximus even had his right hand and his tongue cut off by the imperial powers (so hew couldn't write or speak), who were determined to force the Chalcedonians and the Non-Chalcedonians into theological agreement. Ironically, by then real reconciliation between the two sides had been made virtually impossible by the Arab conquests, which in effect sealed off Egypt, Palestine, and Syria from the Byzantine world, preventing the possibility of further theological discussion.
What was wrong with Monothelitism? Saint Maximus and Saint Martin, together with their staunch supporters, insisted that both Christ’s divine nature and his human nature each have its own proper energy (or activity) and capability/power to will. Christ, in His divine nature, has the same fullness of the divine will, energy, action, operation, and power which the Father and the Holy Spirit also have. And in His human nature, Christ has the same fullness of the human will, energy, action, operation, and power which every other human being has. He must have this key element in human nature, or else, as Saint Gregory the Theologian said in refuting Apollinarianism, “What He has not assumed has not been healed (or saved).”
Christ has indeed healed and saved every aspect of human nature, including the natural human will, because He assumed every element/aspect of human nature when he became Incarnate. And it is through His genuinely human action, voluntarily submitting his natural human will to His divine will (the will of God), that Jesus Christ, as the new and final Adam, freely accepted crucifixion to liberate all of humanity from sin and death.
Saint Maximus and Saint Martin suffered greatly for opposing the Monothelite position. They were both arrested by the imperial authorities and brought to Constantinople, where they were tried on false charges, condemned, imprisoned, and exiled. Saint Maximus even had his right hand and his tongue cut off by the imperial powers (so hew couldn't write or speak), who were determined to force the Chalcedonians and the Non-Chalcedonians into theological agreement. Ironically, by then real reconciliation between the two sides had been made virtually impossible by the Arab conquests, which in effect sealed off Egypt, Palestine, and Syria from the Byzantine world, preventing the possibility of further theological discussion.
No comments:
Post a Comment