Maximus, a Pious Christian, After Many Torments Stoned to Death, at Ephesus, About the Year 255.
It is stated that shortly after the death of Pionius and the preceding martyrs, there suffered a certain pious Christian, called Maximus, a citizen of Ephesus; concerning whom, we, in order to present the matter in the briefest, clearest and plainest manner, shall, (instead of the testimony of the fathers) copy the records themselves, which were approved by the Proconsul, and written by the clerk of the court. They read thus: “Maximus, a citizen of Ephesus, having been apprehended and brought before Optimus, the Proconsul of Asia, the latter asked him: ‘What is thy name?’
“He answered: ‘My name is Maximus.’
“The Proconsul asked: ‘What is thy estate?’ which meant, whether he was free-born, or a servant.
“Maximus said: ‘I belong to myself, and am free-born. Nevertheless, I am a servant of Christ, and manage my own affairs.’
“The Proconsul said: ‘Art thou a Christian?’
“Maximus replied: ‘Notwithstanding I am a sinner, I am nevertheless a servant of Christ.’
“The Proconsul questioned: ‘Knowest thou not the decrees of the invincible Princes, which have now been brought hither?’
“Maximus asked back: ‘What are they?’
“The Proconsul answered: ‘That all the Christians are to forsake their superstitions, acknowledge the only true Prince, to whose power all things are subject, and worship his gods.’
“Maximus said: ‘Yea, I have heard the unjust decree of this Prince or Emperor, and hence have come, openly to declare myself against it.’
“The Proconsul spoke: ‘Then sacrifice to the gods.’
“Maximus said: ‘I sacrifice to none, except to God; and I rejoice that from my childhood’s days I have offered myself only to God.’
“The Proconsul again said: ‘Sacrifice, lest I cause thee to be tormented in divers manners.’
“Maximus said: ‘This is just what I have always longed for: to be deprived of this temporal and frail life, and thereby attain life eternal.’
“The Proconsul then commanded his soldiers to beat Maximus with sticks. While he was being beaten, the Proconsul said to him: ‘Sacrifice, Maximus, that you may be released from these torments.’
“Maximus said: ‘These torments, which I gladly and willingly receive for the name of my Lord Jesus Christ, are no torments at all; but if I apostatize from Christ, I must expect the real and everlasting torments.’
“The Proconsul therefore had him suspended on the torture-stake, and dreadfully tormented; and said to him: ‘See, now, where thou hast come to by thy folly; sacrifice, therefore, that thou mayest save thy life.’
“Maximus replied: ‘If I sacrifice not, I shall save my life; but if I do, I shall lose it. For neither thy sticks, hooks, claws, pincers, nor thy fire hurt me; nor do I feel any pain through it, because the grace of Christ abides in me.’
“Then the proconsul pronounced the sentence of death, which was as follows: ‘I command, that Maximus be stoned to death, as an example and terror to other Christians; because he would not submit to the laws, and sacrifice to the great Diana of Ephesus.’ Acta Proconsularia.” Thus far extend the words which the clerk of the court himself wrote.
The Christian who copied these records, adds the following: “And presently this faithful champion of Christ was taken away by the servants of Satan, brought without the city walls, and stoned. While he was being led away, and stoned, he thanked God with all his heart, who had made him worthy to overcome the devil in the conflict; and thus committed his soul into the hands of his Lord Jesus Christ.”
Thus this pious witness of Jesus laid down his life amidst a volley of stones, for the honor of his Savior, and thus was registered among the holy and steadfast martyrs. A. Mell., 1st book, fol. 72, col. 3, 4, from Acta Procons. Also, Aug., lib. 2, de Doctr. Christ., cap. 26, Idem. contra Donatist. super alia acta citat.
ORIGEN, A SON OF LEONIDES THE MARTYR, GREATLY TORMENTED AT ALEXANDRIA, FOR THE TESTIMONY OF JESUS CHRIST, AND BANISHED TO CESAREA STATONIS, ABOUT THE YEAR 254.
In our account of baptism in the third century, with special reference to the year 231, we have spoken of the views of Origen and shown that he has left us very excellent and salutary teachings concerning baptism upon faith; and also, that in his teaching he opposed the swearing of oaths, war, compulsory celibacy, the literal view of the Lord’s Supper, those who taught something, and did not practice it themselves, the antichrist, etc.
We have likewise shown there, that some very peculiar things were laid to his charge as his views, from which, however, the principal ancient writers, as well as later authors, have vindicated him; all of which may be examined at the place indicated, and considered with Christian discretion. This we leave to the judgment of the judicious. We shall therefore proceed to treat of his martyrdom, and how much he had to suffer for the name of the Lord Jesus.
From the very beginning of his knowledge he placed himself in great danger of being apprehended or put to death for the testimony of the Son of God. For when he was but seventeen years old, and his father, whom he affectionately loved, had been apprehended for the Christian religion, and had nothing to expect but death (as we have noted for the year 202), he did not only comfort him by letter, but, as other writers state, desired to follow him into prison, yea even unto death; which he would have done, had not his mother prevented it by withholding or taking away his clothes. Introduction, fol. 38, col. 2, from Euseb.
Besides this he often exposed himself to danger for the Christian martyrs, because of his extraordinary love for them. He would station himself near the tribunal, where the apprehended Christians were making their last defense, or were to receive their sentence of death, and when they were becoming weak he would strengthen and encourage them; he went with them to death, even to the place of execution; he gave them the last kiss of peace, as a friendly and fraternal farewell; so that frequently he would have lost his life, had not God remarkably and miraculously preserved him. Soldiers who were hired for the purpose by the enemies of the truth, lay in ambush for his person and for the house in which he lived, in order to apprehend or kill him; so that on account of the fierce persecution he could remain no longer in Alexandria, the place where he had been brought up; and this the more, because the believers there, on account of his conspicuousness, could no longer conceal him.
His beloved disciples, whom he had faithfully taught the ways of God, had nearly all been put to death for the name of Jesus Christ, among whom were, Plutarch, Heraclides, Hero, the two pious men called Serenus, Rhais, Marcella, and others; whom we have mentioned in the years A. D. 203 and 204.
It may therefore be considered a miracle that Origenes lived so long in the midst of deadly persecutions, namely, from his seventh to his seventieth year, which is more than fifty years.
But finally, sufferings beyond measure came upon him; he was cast into the deepest prison, his neck loaded with iron chains, his feet placed in the stocks, and stretched so that four holes were between them.100 There he was tortured with fire and divers other means of torment; but he bore it all with the utmost patience. Nevertheless, it appears from ancient writers, that he was not put to death judicially, but, as Epiphanius writes, was banished to Cesarea Statonis; and that finally, having moved to Tyre, he died and was buried there, under Gallus and Valusianus. Compare the account of A. Mell., 1st book, fol. 57, col. 1, 2, under the name Leonides, but especially, fol. 77, col. 3, 4, under the name Origen, from Euseb., lib. 6, cap. 2. Hieron. Apol. Ruffin. Suid. in Origene Epiphan. de Mensuris. Hieron. Catal. in Origene. Also, Euseb., lib. 6. Also, P. J. Twisck, 3d book, for the year 231, page 61, col. 1, 2, from Georgius Vicelius. Also, Introduction, fol. 38, col. 2. Also, Joh. Gys., fol. 18, col. 3, about Leonides.
There are some who accuse Origen of apostasy; but different excellent authors have acquitted him of this charge; though in point of knowledge he had his weaknesses and failings.
Eusebius Pamphilius of Cesarea praises his virtue above measure, saying that Origen wished to have no communion with Paulus Antiochenus, because the latter was tainted with error. Of Origen it was said: “This is he who lives as he teaches, and teaches as he lives. He sold his books of heathen philosophy, on condition that four pence a day should be given him for his daily needs, so that he would not be a burden to any one. He set all his disciples an example of poverty, that they should forsake whatever they possessed; hence he was beloved by everyone, because he contended with none about temporal goods, except that some were dissatisfied because he refused to accept what they offered to impart to him for the sustenance of his body.” Eusebius further says: “It is said that for many years he went barefooted, using neither wine nor such like, but only the absolute necessaries of life, until disease in the breast, which endangered his life, compelled him to it.” Lib. 6, cap. 1, 2, 3. Also, Baudart. in Apophthegm. Christian., lib. 3, page 100.
In refutation of those who accuse Origen of apostasy, A. Mellinus writes (though he does not wish to defend his misconceptions or errors, as he calls them): “If this account of the apostasy of Origen were true, Porphyrius, who wrote at this time against the Christians, and was especially bitter against Origen, would very probably have mentioned it in his writings, and this the more so, as he dared unjustly to accuse Ammonius, Origen’s teacher, of Apostasy: how much more then, would he have exerted himself against Origen, if the latter had really apostatized; whereas he acknowledges that Origen lived as a Christian to the end.” A little further on he writes: “As regards his Christian life and steadfast confession of the name of Christ, we have no reason to call it in question, since even his enemies bear him a good testimony in this respect.” Abr. Mell., 1st book, fol. 78, col. 1, from Porphyry.