Abstract: The martyrs of Christ are fighters for the kingdom of God, whose cornerstone is the blood of Calvary and the blood of the martyrs. In this sense, the cult of the holy martyrs has played the role of a true catalyst, concentrating Christian strength and energy around the holy tombs. Very often they are invoked among the martyrs: Saint Stephen – the first martyr, Saint John the Theologian, Saints Peter and Paul, Saint Nicholas, Saint George, Saint Demetrius, Saint Panteleimon. In areas with very popular local saints, it was customary to appeal primarily to them. For example, Ephesus was patronized by Saint John the Theologian, Thessalonica by Saint Demetrius, Euchaita, in Pontus, by Saint Theodore Stratilat, Saint Theodore Tyron, and so on. Most of the times, invocations to the saints are short and by them the saints are asked ask for personal help, for family and loved ones or for the whole community of which the Christian was a part.
Martirii lui Hristos sunt luptători ai împărăției lui Dumnezeu, a cărei piatră de temelie o constituie sângele curs pe Golgota şi sângele mucenicilor. În acest sens, cultul sfinţilor martiri a jucat rolul unui adevărat catalizator, reușind o concentrare a forței şi energiilor creştine în jurul sfintelor morminte. Foarte frecvent sunt invocați între martiri: Sfântul Ștefan – primul martir, Sfântul Ioan Teologul, Sfinții Petru și Pavel, Sfântul Nicolae, Sfântul Gheorghe, Sfântul Dumitru, Sfântul Pantelimon. În zonele cu sfinți locali foarte populari era obișnuit să se apeleze, în primul rând la aceștia. De pildă, Efesul era patronat de Sfântul Ioan Teologul, Tesalonicul de Sfântul Dumitru, Euchaita, în Pont, de Sfântul Teodor Stratilat, Sfântul Teodor Tiron, și așa mai departe. De cele mai multe ori, invocațiile către sfinți sunt scurte și în ele se cere ajutorul personal, pentru familie și cei apropiați sau pentru comunitatea întreagă, din care creștinul făcea parte.
Cuvinte-cheie: martirii lui Hristos, inscripții, bazilicii martirice, antichitatea romană, martiri
dobrogeni, Axiopolis
Summary: Martyrs were invoked everywhere, but preferably, and nothing is more natural, in the presence of their tomb. It is there the place where the brilliant graces are obtained and the place where the miracles happen, which from that time on, will be asked of them. During the persecutions, the faithful showed great respect for the remains of the martyrs; their relics were a treasure to which they attached the greatest value. About an episode of the great persecution. Eusebius of Emesa assures us that the Christians who had had the misfortune to give in to the threat of torment, but had not lost their faith, sought to obtain some relic of the martyrs. They undoubtedly saw in it a pledge which would incline to indulgence the Supreme Judge. Isidore of Pelusium approves the practice, while preferring the honor given to the martyrs by the imitation of their virtues. First of all, there is no evidence that any special virtue was attributed to these relics, nor that any supernatural effect was expected from their touch. But since before the end of the fourth century, numerous testimonies allow us to note that, in the eyes of the faithful, a real virtue derives from the relic itself. Whoever touches the bones of the martyr, says Saint Basil, participates in the holiness and grace that resides there.
Pr. conf. univ. dr. Marin Cojoc – Catedra de Istoria Bizanțului și Istoria Bisericească
Universală a Facultății de Teologie Ortodoxă din cadrul Universității din Craiova;
e-mail: marin.cojoc@yahoo.com