The Lives of the Saints, Volume 1 (of 16). Baring-Gould Sabine
"The deacon reads the diptychs (or catalogue) of the dead. The priest then bowing down prays: To the souls of all these, O Sovereign Lord our God, grant repose in Thy holy tabernacle, in Thy kingdom, bestowing on them the good things promised and prepared by Thee," etc.
It is obvious that after a while the number of names continually swelling would become too great to be recited at once. It became necessary, therefore, to take some names on one day, others on another. And this originated the Necrologium, or catalogue of the dead. The custom of reading the diptychs has ceased to be observed in the Roman Liturgy, though we find it indicated there by the "Oratio supra Diptycha." At present, when the celebrating priest arrives at that part of the Canon called the "Memento," he secretly commemorates those for whose souls he more particularly wishes to pray.
But, in addition to the diptychs of those for whom the priest and congregation were desired to pray, there was the catalogue of the Martyrs and Saints for whom the Church thanked God. For instance, in the modern Roman Mass, in the Canon we have this commemoration: "Joining in communion with, and reverencing, in the first place, the memory of the glorious and ever-virgin Mary, Mother of our God and Lord Jesus Christ; as also of Thy blessed apostles and martyrs, Peter and Paul, Andrew, James, John, Thomas, James, Philip, Bartholomew, Matthew, Simon and Thaddæus; Linus, Cletus, Clement, Xystus, Cornelius, Cyprian, Laurence, Chrysogonus, John and Paul, Cosmas and Damian, and of all Thy Saints," etc. This is obviously a mere fragment of a commemoration of the Blessed Virgin, of the apostles, and then of the special Roman martyrs. The catalogue of the Saints to be remembered was long; there were hundreds of martyrs at Rome alone, and their names were written down on sacred diptychs especially appropriated to this purpose. Such an inscription was equivalent to the present ceremony of canonization. The term canonization itself tells the history of the process. It is derived from that part of the Mass called the Canon, in which occurs that memorial already quoted. On the day when the Pope, after a scrutinizing examination into the sanctity of a servant of God, formally inscribes him among the Saints, he adds his name at the end of those already enumerated in the Canon, after "Cosmas and Damian," and immediately reads Mass, adding this name at this place. Formerly every bishop could and did canonize – that is, add the name of any local Saint or martyr worthy of commemoration in his diocese.
When the list became long, it was found impracticable to commemorate all nominatim at once, and the Saints were named on their special days. Thus, out of one set of diptychs grew the Necrologium, and out of the other the Martyrology.
The Church took pains to collect and commit to writing the acts of the martyrs. This is not to be wondered at; for the martyrs are the heroes of Christianity, and as the world has her historians to record the achievements of the warriors who have gained renown in conflict for power, so the Church had her officers to record the victories that her sons won over the world and Satan. The Saints are the elect children of the spouse of Christ, the precious fruit of her body; they are her crown of glory. And when these dear children quit her to reap their eternal reward, the mother retains precious memorials of them, and holds up their example to her other children to encourage them to follow their glorious traces.
The first to institute an order of scribes to take down the acts of the martyrs was S. Clement, the disciple of S. Peter, as we are told by Pope S. Damasus, in the "Liber Pontificale."8 According to this tradition, S. Clement appointed seven notaries, men of approved character and learning, to collect in the city of Rome, each in his own region of the city, the acts of the martyrs who suffered in it. To add to the guarantee of good faith, Pope S. Fabian9 placed these seven notaries under the control of the seven subdeacons, who with the seven deacons were placed over the fourteen cardinal regions of the city of Rome. Moreover, the Roman Pontiffs obtained the acts of martyrs who had suffered in other churches. These acts were the procès verbal of their trial, with the names of the judges under whom they were sentenced, and an account of the death endured. The acts of S. Philip of Heraclea, SS. Hilary and Tatian, and SS. Peter, Paul, Andrew, and Dionysia, are examples of such acts. Other acts were those written by eye-witnesses, sometimes friends of the martyrs; those of the martyrs, SS. Perpetua, Felicitas, and their companions are instances. The first part of these was written by S. Perpetua herself, and reaches to the eve of her martyrdom; then another confessor in the same prison took the pen and added to the eve of his death, and the whole was concluded by an eye-witness of their passion. Other acts again were written by those who, if not eye-witnesses, were able, from being contemporaries and on the spot, to gather reliable information; such are the narratives of the martyrs of Palestine by Eusebius, Bishop of Cæsarea. Unfortunately, comparatively few of the acts of the martyrs have come down to us in their genuine freshness; and the Church of Rome, which set the example in appointing notaries to record the facts, has been most careless about preserving these records unadulterated; so that even the acts of some of her own bishops and martyrs, S. Alexander, and S. Marcellinus, and S. Callixtus, are romances devoid of all stamp of truth.
Tertullian10 says that on the natal days, that is, on the days of martyrdom of the Saints who have suffered for Christ, "We keep an annual commemoration." It is easy to see how this usage necessitated the drawing up of lists in which were inscribed not only the names of the martyrs, and the place of their decease, but also a few words relative to their conflict, so that the people might associate their names with their victories, and the names might not become, in time, to them empty sounds. S. Cyprian was absent from Carthage when the persecution was raging there, but he wrote to his clergy, "Note the days of their death, that we may celebrate their commemorations along with the memorials of the martyrs."11 S. Augustine says,12 "The Christian people celebrate the memory of the martyrs with religious solemnity, both to excite to imitation, and that they may become fellows in their merits and be assisted by their prayers."
Adrian I. quotes the 13th Canon of the African Church and the 47th of the third Carthaginian Council, in a letter to Charlemagne, in which he says, "The Sacred Canons approved of the passions of the Holy Martyrs being read in Church when their anniversary days were being celebrated."
The names of the martyrs to be commemorated were announced on the eve. By degrees other names besides those of martyrs were introduced into the Martyrologies, as those of faithful servants of God whose lives were deserving of imitation, but who had not suffered to the death in testimony to the truth. Thus we have confessors, or those who endured hardships for Christ, doctors, or teachers of the Church, virgins, widows, bishops and abbots, and even penitents.
The Martyrologies may be divided into two series, the ancient and the modern. We need only concern ourselves with the Ancient Martyrologies.
The first to draw up a tolerably full Martyrology was Eusebius the historian, Bishop of Cæsarea in Palestine, and he did this at the request of the Emperor Constantine. In this Martyrology he noted all the martyrs of whom he had received an authentic account on the days of their suffering, with the names of the judges who sentenced them, the places where they suffered, and the nature of their sufferings. Eusebius wrote about a. d. 320, but there were collections of the sort already extant, as we may learn from the words of S. Cyprian already quoted, who in his instructions to his clergy ordered them to compile what was practically a Martyrology of the Carthaginian Church.
We have not got the Greek Martyrology of Eusebius, but we have the Latin version made by S. Jerome. Bede says of this, "Jerome was not the author, but the translator of this book; Eusebius is said to have been the author."
But even this Latin version has not come down to us in its original form. There are numerous copies, purporting to be the Martyrology of S. Jerome, still extant, but hardly two of them agree. The copies have been amplified. The occasion of S. Jerome making his translation was as follows. At the Council of Milan, held in 390, the presiding Bishop, Gregory of Cordova, read out daily on the eve, as usual, the lists of martyrs whose anniversary was to be celebrated on the morrow. As a good number of those present knew nothing of the martyrs thus commemorated, they wrote by the hands of Chromatius, Bishop of Aquileja, and Heliodorus, Bishop of Altino, to S. Jerome, then at Bethlehem, to request him to draw up for their use a Martyrology out of the collection made by Eusebius of Cæsarea.
To
S. Damasus was born a. d. 304, and died a. d. 384.
He died a. d. 250; see Ep. i.
Born a. d. 160, died a. d. 245.
Ep. xxxvii.
Lib. xx., contra Faustum, cap. xxi.