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Again from the SBC. An examination of the "Baptisms of Blood" of Catechumens and such.

With these thoughts in mind, let us now examine the evidence presented as "proof" of the theory of "baptism of blood."

Saint Alphonsus Maria de Liguori tells us that there were approximately eleven million martyrs in the first centuries of the Church’s history. Of these eleven million, and the thousands of other martyrdoms which have since been recorded, we know of just a mere handful of instances — fewer than twenty — in which the martyrs were reputed to have died without Baptism. In not one of these cases is it possible to conclude positively that these persons were never baptized.

We will study briefly the few martyrdoms, of which we have knowledge, where the circumstances of the martyr’s death are cited as "proof" of "baptism of blood." Our source books are primarily The Roman Martyrology (which, for brevity, we will also call Martyrology) and Father Alban Butler’s Lives of the Saints. Any other sources will be identified. The martyrs are listed in chronological order as their feasts appear in the liturgical calendar.

January 23, A.D. 304 — Saint Emerentiana

Martyrology: "At Rome, the holy virgin and martyr, St. Emerentiana. Being yet a catechumen, she was stoned to death by the heathens while praying at the tomb of St. Agnes, her foster sister."

Butler: "She suffered about the year 304 . . . She is said in her acts to have been stoned to death, whilst only a catechumen, praying at the tomb of St. Agnes."

First, we must take notice of Butler’s prefatory remarks concerning the martyrdom of Emerentiana’s foster sister, St. Agnes, commemorated on January 21: "The following relation is taken from Prudentius . . . and other fathers. Her [Agnes’] acts are as ancient as the seventh century; but not sufficiently authentic; nor are those given us in Chaldaic by Stephen Assemani of a better stamp. They contradict St. Ambrose and Prudentius in supposing that she finished her martyrdom by fire."

According to Saint Ambrose, Prudentius and Father Butler, Saint Agnes was beheaded. Others had said she was burned to death. Our point is that not all of the information given in the martyrdom narratives is necessarily accurate, consistent, or complete. Therefore, we have every right to question any particular narrative. Our sole purpose is to protect the words of Christ and the doctrines of the Church, our infallible guides to truth.

Let us consider the circumstances of the death of Saint Emerentiana: She was martyred in about A.D. 304 during the last great Roman persecution begun by the emperor Diocletian in March, 303. She went — "with her mother," one menology states — to the grave of her foster sister, Saint Agnes, to pray. Agnes had been martyred about one year previously and was buried a small distance outside the walls of Rome. That the grave was located in a relatively public area, and that the identity of the person buried there was well known, are indicated by the fact that, when Emerentiana was seen praying, a crowd gathered, not all of whom were necessarily pagans.

Father Laux reports that, by the year A.D. 250: "The Christians formed at this time about one third of the population of the Empire." It is reasonable, then, to estimate that by the year A.D. 304, perhaps one half of the empire was Christian. And Father Laux tells us what those early Christians were like:

We, in the present day, . . . can form only a faint conception of the intimacy of that union which subsisted between the primitive Christians, and was cemented by a community of danger as well as of faith and hope. The love which they bore to each other excited the astonishment, though it could not subdue the hostility, of their heathen persecutors. But they naturally regarded with feelings of peculiar affection and respect those members of the Church who were called to suffer in its cause, to be "witnesses" (martyr is the Greek word for witness) of the divine power operating in her.

". . . The Christian, says Tertullian, when imprisoned on account of his Religion, was supported by the reflection that his brethren anxiously watched over his fate, and that no exertion would be wanting on their part to mitigate its severity. . . ."

Therefore, on that January 23rd, in the Year of Our Lord 304, when the pagan mob gathered around Emerentiana as she prayed at the grave of her foster-sister, Saint Agnes, there had to be a number of Christians in the vicinity, possibly including her mother, who heard the curses and threats of the heathens and witnessed the martyrdom, but could not seek martyrdom themselves.

Emerentiana was stoned to death by the mob. Sometime thereafter, her holy remains were obviously gathered up by Christians and brought to the Church for safekeeping, for they rest, today, in the Church of Saint Agnes in Rome.

Neither the Martyrology nor Butler say anything about Emerentiana having been baptized. They identify her as a catechumen, which liberals consistently assume is proof that she was not baptized. The Catholic Encyclopedia, for instance, states: ". . . while praying at St. Agnes’s grave she was stoned to death by the pagan mob, thus receiving the baptism of blood." The final phrase is the editor’s opinion. He clearly implies that the Saint was never baptized.

We cannot provide factual proof that Emerentiana was baptized, but we know with absolute conviction, by the truths of our Faith, that she must have received the sacrament of Baptism before her death. How? Consider these very reasonable possibilities:

First, Diocletian’s persecution had been underway for over one year. It was the worst ever. Its purpose was to completely obliterate the religion of Christ. It is very possible that Emerentiana was baptized, along with the other catechumens in her instruction class, as soon as the persecution broke out.

Next, to pray in public at the grave of a known Christian was to place oneself in extreme danger. Apprehension meant certain death. Realizing this, and knowing the importance of Baptism, Emerentiana would have sought it before going to the grave, if she had not already received it.

Finally, if neither of the above occurred, it is possible that a Christian onlooker, perhaps even her own mother, baptized her after the stoning but before her soul left her body, or that the Christians who retrieved her body did so later, for all Christians knew that a person is not dead until the soul departs from the body, and God alone determines that moment.

We know Saint Emerentiana is in heaven because the Church has told us so. And by our Faith, we know she was baptized by someone, for the same Church has told us that no one can enter heaven without first having been "born again of water and the Holy Ghost."

March 10, A.D. 320 — The Forty Martyrs of Sebaste

Martyrology (under date of March 9): At Sebaste in Armenia, under the governor Agricolaus, in the time of Emperor Licinius, the birthday of forty holy soldiers of Cappadocia. After being chained down in foul dungeons, after having their faces bruised with stones, and being condemned to spend the night naked, in the open during the coldest part of winter, on a frozen lake where their bodies were benumbed and covered with ice, they completed their martydom by having their limbs crushed. . . Their feast is kept tomorrow.

Dom Gueranger, OSB, in his work The Liturgical Year: When there [on the frozen lake], they united in this prayer: "Forty have we entered on the battle; let us, O Lord, receive forty crowns, and suffer not our number to be broken. The number is an honoured one, for Thou didst fast for forty days . . ." Thus did they pray. . . . All the guards, except one, were asleep. He overheard their prayer, and saw them encircled with light and angels coming down from Heaven, like messengers sent by a King, who distributed crowns to thirty-nine of the soldiers. Whereupon, he thus said to himself: "There are forty men; where is the fortieth crown?"

While he was thus pondering, one of the number lost his courage; he could bear the cold no longer, and threw himself into a warm bath, which had been placed near at hand. His saintly companions were exceedingly grieved at this. But God would not suffer their prayer to be void. The sentinel, astonished at what he had witnessed, went immediately and awoke the guards; then, taking off his garments, he cried out, with a loud voice, that he was a Christian, and associated himself with the martyrs.

Butler: . . . The guard, being struck with the celestial vision and the apostate’s desertion, was converted upon it; and by a particular motion of the Holy Ghost, threw off his clothes, and placed himself in his stead amongst the thirty-nine martyrs.

The Martyrology makes no mention of the guard who replaced the lone defector. Butler says the guard was converted by the vision, implying that he was a pagan prior to it. Dom Gueranger says the guard was astonished by the vision, awakened the other guards, then "cried out, with a loud voice, that he was a Christian" and joined the thirty-nine on the frozen lake.

To make of this glorious incident an example of "baptism of blood," is, to our mind, not realistic. Consider the following circumstances:

The year was A.D. 320, seven years after the Edict of Milan. Sebaste was in Armenia, several hundred miles to the East of Nicomedia, the capitol of the eastern half of the Roman Empire ruled by Licinius. Despite the Edict, Licinius, a pagan hostile to Christianity, did not carry out its provisions, and even reverted to overt persecution for a few months. This incident at Sebaste probably occurred during that persecution. Nevertheless, the terms of the Edict would have been known all over the Empire and conversions to the Faith would have been occurring at a constantly increasing rate.

In the Roman Martyrology under date of September 9, we read: "At Sebaste in Armenia, Saint Severian, a soldier of Emperor Licinius. For frequently visiting the Forty Martyrs in prison, he was suspended in the air with a stone tied to his feet by order of the governor Lysias, and being scourged and torn with whips, yielded up his soul in the midst of torments."

From the date and circumstances of his death, it is certain that Severian was not the 40th Martyr. However, we notice from this account that other soldiers were able to visit the Forty in prison. Would not this holy band of Christian soldiers, facing certain death for their faith, have been zealous enough to baptize any willing comrades who put their own lives in danger by visiting them?

And it should not be assumed that Severian was their only visitor. Father Butler reports that, according to Saint Gregory of Nyssa and Procopius, the soldiers at Sebaste belonged to the Twelfth Legion, that unit of the Roman Army which, in A.D. 174, under Emperor Marcus Aurelius, was made up entirely of Christians and became famous as the "Thundering Legion" because of the miraculous rain and military victory obtained by their prayers. From this heritage could have come a Christian "esprit de corps" which embraced the entire Legion.

We think it very likely that the unnamed sentinel, the 40th martyr, was another soldier of the Legion who visited the Martyrs and was baptized. He could not, and did not, seek martyrdom until graced by God with the vision of the thirty-nine crowns. Then, he acted decisively: He "went immediately and awoke the guards; then, taking off his garments, he cried out, with a loud voice, that he was a Christian, and associated himself with the martyrs."

Is it not likely, then, that this noble soldier would have known that he could not declare himself a Christian unless he had been baptized?

April 12, about A.D. 303 — Saint Victor of Braga

Martyrology: At Braga in Portugal, the martyr Saint Victor. Although only a catechumen, he refused to adore an idol, and confessed Jesus Christ with great constancy. After suffering many tortures, he was beheaded, and thus merited to be baptized in his own blood.

Butler: Saint Victor . . . was a catechumen, who, refusing to sacrifice to idols, was condemned to lose his head, and [was] baptized in his own blood.

We do not know the exact year of Saint Victor’s martyrdom. It occurred sometime during the persecution of Diocletian between A.D. 303 and 311 All we know about Saint Victor’s death is contained in the above two brief accounts. We learn only that he was a catechumen who refused to adore an idol. But the fact that he was a catechumen does not prove that he was not baptized. In his book, Baptism and the Liturgy, Jean Cardinal Danielou states that many early Christians continued in their instruction as "catechumens" for years after their baptism. Also, as we have pointed out, the usual custom of the Church in those days was to baptize those who needed it, as soon as persecutions began.

We discussed the phrase "baptized in his own blood" above. To illustrate the various ways in which the word "baptized" was used in the past, we quote from a work entitled On the Salvation of the Rich Man by Saint Clement of Alexandria (died circa A.D. 215). Saint Clement relates the efforts of Saint John the Apostle to bring a prodigal son back to the Church. Clement describes the final meeting of the two. Saint John addresses the prodigal:

"Why, my son, dost thou flee from me . . . ? Fear not, thou hast still hope of life. I will give account to Christ for thee. . . Stand, believe; Christ hath sent me."

And he [the prodigal], when he heard, first stood, looking down; then threw down his arms, trembled, and wept bitterly. And, on the old man approaching, he embraced him, speaking for himself with lamentations as he could, and baptized a second time with tears. John, pledging and assuring him that he would find forgiveness from the Savior, led him back to the Church.

The word "baptism" meant a washing, a cleansing, and was used often in comparison to the sacrament, but not as a substitute for it. In the above instance, Saint Clement refers to the prodigal’s tears of repentance as a second washing, the first having been sacramental Baptism.

April 14, Year Unknown — Saint Ardalion

Martyrology: Also Saint Ardalion, an actor. One day in the theater, while scoffing at the holy rites of the Christian religion, he was suddenly converted and bore testimony to it, not only by his words, but also with his blood.

We cannot determine the exact year or place of Ardalion’s martyrdom. Also, we are not informed as to the specific holy rites he was ridiculing, or the time that elapsed between his conversion and martyrdom.

It would be reasonable to assume that the rite of Baptism was included in his performance, since he must have known that it was first in the order of reception. If, then, he scoffed at Baptism, but agreed to receive it just to prove that it would do nothing for him, we know he would have received the Sacrament ex opere operato, despite his sinful intention.

. . . he who under pretense approaches Baptism, receives the impressed sign of Christianity. . . . But he who never consents, but inwardly contradicts, receives neither the matter [grace] nor the sign of the Sacrament, because to contradict expressly is more than not to agree. (Pope Innocent III, Denzinger 411)

But, the moment he "was suddenly converted" — and this happened "while" he was scoffing the holy rites — what had been mere playacting became a true, undefiled Baptism, and Ardalion received the seal of the sacrament and sanctifying grace. At that instant he became a baptized Catholic, and shortly thereafter, died as one.

May 24, A.D. 303 to 311 — Saints Donatian and Rogatian

Martyrology: At Nantes in Brittany, in the time of Emperor Diocletian, the blessed martyrs Donatian and Rogatian, brothers, who, because of their constancy in the Faith, were sent to prison, stretched on the rack, and lacerated. Finally, they were pierced through with a soldier’s lance, and then beheaded.

Butler: There lived at Nantes an illustrious young nobleman, called Donatian, who, having received the sacrament of regeneration, led a most edifying life, and laid himself out with much zeal to converting others to faith in Christ. His elder brother, Rogatian, was not able to resist the moving example of his piety, . . . and desired to be baptized. But the bishop having withdrawn and concealed himself for fear of the persecution, he was not able to receive that sacrament, but was shortly after baptized in his blood.

Father Butler’s lengthy description of these martyrdoms goes on to relate how the brothers were apprehended and imprisoned, but remained constant in their faith, praying that Rogatian might somehow be baptized. Now, back to Butler:

Donatian also prayed for him that his faith might procure him the effect of baptism, and the effusion of his blood that of the sacrament of chrism, that is, of confirmation. They passed the night together in fervent prayer.

The Roman Martyrology gives us no hint that Rogatian was not baptized. Father Butler, on the other hand, seems to editorialize far too much in order to make a case for "baptism of desire" and "confirmation by blood."

Surely, Donatian knew that Rogatian did not have to wait for the bishop to baptize him. During whatever days or weeks elapsed between Rogatian’s decision to receive the sacrament and their apprehension and imprisonment, Donatian, knowing that the bishop would not be available for the solemn ritual, could easily have baptized his brother himself.

If that did not happen, what would have been Donatian’s first concern when "they passed the night together in fervent prayer" in prison? Just how does Father Butler know with certainty that Donatian did not baptize Rogatian that night?

June 22, A.D. 303, Saint Alban, Protomartyr of England

Martyrology: At Verulam in England, in the time of Diocletian, Saint Alban, martyr, who gave himself up in order to save a cleric whom he had harbored. After being scourged and subjected to bitter torments, he was sentenced to capital punishment. With him also suffered one of the soldiers who led him to execution, for he was converted to Christ on the way and merited to be baptized in his own blood. Saint Bede the Venerable has left an account of the noble combat of Saint Alban and his companion.

Saint Bede, in his History of the English Church and People: Led out to execution, the saint came to a river which flowed swiftly between the wall of the town and the arena where he was to die. There he saw a great crowd of men and women . . . who were doubtless moved by God’s will to attend the death of His blessed confessor and martyr. The crowd . . . so blocked the bridge that he could hardly have crossed that evening. Saint Alban, who ardently desired a speedy martyrdom, approached the river, and as he raised his eyes to heaven in prayer, the river ran dry in its bed, and left him a way to cross. When . . . the appointed executioner himself saw this, he was so moved in spirit that he hurried to meet Alban at the place of execution, and throwing down his drawn sword, fell at his feet, begging that he might be thought worthy to die with the martyr if he could not die in his place.

While this man changed from a persecutor to a companion in the true Faith, and other executioners hesitated to pick up his sword from the ground, the most reverend confessor of God ascended a hill about five hundred paces from the arena, accompanied by the crowd. . . . As he reached the summit, holy Alban asked God to give him water, and at once a perennial spring bubbled up at his feet — a sign to all present that it was at the martyr’s prayer that the river also had dried in its course. . . . Here, then, the gallant martyr met his death, and received the crown of life which God has promised to those who love Him. . . .

The soldier who had been moved by divine intuition to refuse to slay God’s confessor was beheaded at the same time as Alban. And although he had not received the purification of Baptism, there was no doubt that he was cleansed by the shedding of his own blood, and rendered fit to enter the kingdom of heaven.

Butler (We pick up his narration at the point where the first executioner was converted and threw down his sword.): The sudden conversion of the headsman occasioned a delay in the execution. In the meantime the holy confessor, with the crowd, went up the hill, . . . There Alban falling on his knees, at his prayer a fountain sprung up, with the water whereof he refreshed his thirst. . . . Together with Saint Alban, the soldier, who had refused to imbrue his hands in his blood, and had declared himself a Christian, was also beheaded, being baptized in his own blood.

Our interest here is focused on the converted executioner and what happened to him.

The Martyrology tells us only that he "merited to be baptized in his own blood."

Saint Bede tells us about the miraculous parting of the river, and then the miraculous perennial spring on the summit of the hill. He says that God caused the spring to bubble forth only to prove that it was Alban’s prayer that divided the river. He concludes by assuring us that, although the converted soldier was not baptized, he was cleansed by the shedding of his own blood and thus made fit to enter heaven.

Father Butler informs us that, while the execution was being delayed because of the conversion of the executioner, Alban went up to the summit of the hill and prayed for water in order to quench his thirst. Then the Saint and the soldier were beheaded, the soldier being baptized in his own blood.

We intend no irreverence toward any of our three sources, but good heavens!, how obvious does God have to be to show His Love and Mercy and Particular Providence for each and every one of us — in this instance, the converted executioner?

First, our Good God parted the river at Saint Alban’s request for the sole purpose of confirming the latent faith in the executioner, and awakening faith in the great crowd that had gathered, all of whom witnessed Alban’s prayer.

Next, the executioner hurried to catch up with Alban at the place of execution, threw down his drawn sword, fell on his knees at Alban’s feet and begged to be allowed to die with him, or in his place.

Then, while the other possible executioners were confused and hesitated to pick up the sword, Alban, followed by the crowd and, obviously, the converted soldier, mounted the hill and prayed for water, which he received immediately.

Now why would a man — indeed, a very holy man — who had but a few short minutes left this side of eternity, call upon Almighty God to bring forth a miraculous spring of water? Just to quench his thirst? Just to prove that the first miracle was no accident? Hardly! Yet these are exactly the reasons given by Father Butler and even Saint Bede.

By faith we know Saint Alban was well aware that his new comrade needed to be baptized. He asked God for water; God gave him water; and while the executioners dallied in picking up the sword at the foot of the hill, he scooped up a handful of that precious element and, pouring it over the head of his kneeling friend, said, "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost." Within a few seconds, the soldier was a baptized Catholic, and a few minutes later, he and Saint Alban stood in the presence of Almighty God.

We do not fault Saint Bede or Father Butler. Both were worthy men whose writings in explanation of and defense of the Faith were voluminous. But they were also fallible men, subject to making mistakes in judgment, as we all are. They were not intentionally deceitful. Neither was an eye-witness to the martyrdoms. They reported facts as presented to them and drew conclusions as honestly as they could. And they did not live at a time when the very existence of the Church was being threatened by flourishing opinions based on sentimental theology.

This story of the martyrdom of Saint Alban and his unexpected companion is not a proof of the validity of the theory known as "baptism of blood." Rather, it is a very dramatic portrayal of the miraculous things God will accomplish, through His Particular Providence, in order to get the waters of Baptism to each and every one of us who truly loves Him.

June 28, A.D. 202 to 211 — Saint Plutarch and Seven Companions

Martyrology: At Alexandria, in the persecution of Severus, the holy martyrs Plutarch, Serenus, Heraclides a catechumen, Heron a neophyte, another Serenus, Rhais a catechumen, Potamioena, and Marcella her mother. Among them the virgin Potamioena is particularly distinguished. She first endured many very painful trials for the preservation of her virginity, and then cruel and unheard of torments for the faith, after which she and her mother were consumed with fire.

Butler: Saint Plutarch . . . [was] converted to the faith by hearing certain lectures read by Origen. Plutarch prepared himself for martyrdom by a holy life, and being a person of distinction was soon apprehended. Origen visited and encouraged him in prison, and accompanied him to the place of execution. . . . Serenus, another scholar of Origen, was burnt alive for the faith: Heraclides, a third, yet a catechumen, and Hero, who had been lately baptized [therefore called a neophyte] were beheaded: another Serenus, after undergoing many torments, had his head also cut off. Herais, a damsel, being but a catechumen, was burnt, and, according to the expression of Origen, baptized by fire.

. . . When she [Potamioena] had spoken thus, the executioners put her feet into the boiling pitch and dipped her in by degrees to the very top of her head, and thus she finished her martyrdom. Her mother, Marcella, was burnt at the same time.

All eight of these martyrs were students of Origen. Six of them had unquestionably been baptized. The other two, Heraclides and Herais (or Rhais) are identified as catechumens.

Butler mentions that Origen visited Plutarch in prison in order to encourage him. Would he not have also visited the others for the same purpose? And if Heraclides and Herais needed Baptism, would he not have administered it to them? Or, if Origen could not visit them, would they not have baptized each other if needed, and as the Church instructed them, while awaiting their martyrdom?

The possibilities are too many to allow unquestioned acceptance of the conclusion that the two catechumens died unbaptized. Origen’s expression "baptized by fire" may easily be understood as a reference to "yet another baptism," as we discussed earlier.

August 25 or 26, A.D. 286 or 303 — Saint Genesius of Rome

Martyrology: Also at Rome, Saint Genesius, martyr, who had embraced the profession of actor while he was a pagan. One day he was deriding the Christian mysteries in the theater in the presence of Emperor Diocletian; but by the inspiration of God he was suddenly converted to the faith and baptized. By command of the Emperor he was forthwith most cruelly beaten with rods, then racked, and a long time lacerated with iron hooks, and burned with torches. As he remained firm in the faith of Christ . . . he was beheaded, and thus merited the palm of martyrdom.

Butler: [In relating the story of the martyrdom of this saint as it is given above, but with greater detail and at greater length, Father Butler provides further information. He tells us that, after his performance, Saint Genesius, with great conviction and courage, addressed Diocletian and the audience, to inform them that he was now a Christian. He quotes the Saint saying to the Emperor:] ". . . whilst I was washed with the water, and examined, I had no sooner answered sincerely that I believed, than I saw a company of bright angels over my head, who recited out of a book all the sins I had committed from my childhood; and having afterward plunged the book into the water which had been poured upon me in your presence, they showed me the book whiter than snow."

But then Father Butler adds this interesting footnote:

The baptism which he received on the stage was no more than a representation of that sacrament, for want of a serious intention of performing the Christian rite; but St. Genesius was baptized in desire, with true contrition, and also in his own blood.

The Martyrology states flatly that Saint Genesius ". . . was suddenly converted to the faith and baptized." If it had been intended by those words to mean baptism of desire, it would have been so stated. Obviously, the Martyrology means water Baptism.

Despite the Saint’s description of the book having been cleansed by the plunging into the water "which had been poured upon me in your presence," Father Butler insists that it was cleansed by his desire, and also by his blood!

We refer the reader to our comments concerning the martyrdom of Saint Ardalion given above, and the quotation from Pope Innocent III found in Denzinger #411: ". . . he who under pretense approaches Baptism, receives the impressed sign of Christianity . . . "

Like Saint Ardalion, Saint Genesius received the Sacrament ex opere operato when the water was poured and the words of the sacrament spoken; and he benefitted from the grace of the sacrament with his act of faith when, as the Martyrology states, "he was suddenly converted," or when, as Father Butler reports him saying to Diocletian, "I. . . answered sincerely that I believed . . ."

August 26, A.D. 297 — Saint Gelasinus

Butler: A Comedian at Heliopolis in Phoenicia. He having been baptized, in jest, in a warm bath on the stage, coming out of it, loudly professed himself a Christian, and was stoned to death by the mob, in 297, as the chronicle of Alexander relates.

We present this commentary by Father Butler here merely to point out what appear to be inconsistencies in his judgment. Saint Gelasinus was martyred under circumstances almost identical to those of Saint Genesius (immediately above) yet he says Genesius had baptism of desire and blood, while Gelasinus was truly baptized in the warm bath.

Our point is that the conclusions of the chroniclers of martyrdoms are not above critical examination.

August 26, A.D. 286, or 303 to 311 — Saint Genesius of Arles

Martyrology (under date of August 25): At Arles in France, another blessed Genesius, who, filling the office of notary, and refusing to record the impious edicts by which Christians were commanded to be punished, threw away his books publicly, and declared himself a Christian. He was seized and beheaded, and thus attained to the glory of martyrdom through baptism in his own blood.

Butler: He was a public notary in the city of Arles, and a catechumen at a time when Maximian Herculeus arrived there. An imperial edict against the Christians, which was then in force, was put into his hands to transcribe; but he, rather than concur to such a criminal injustice, threw away his pencil, and secretly left the town in order to hide himself; but he was overtaken, and beheaded on the banks of the Rhone, about the beginning of the fourth century.

Let us extract the important essentials from these two testimonies. The Martyrology informs us that Genesius "declared himself a Christian." That means he was already a baptized member of the Church.

Father Butler tells us he was also a catechumen. Therefore, we know he was a baptized Catholic still undergoing instruction in a catechumenate.

Both sources report that he was apprehended and beheaded, the Martyrology properly concluding that he "attained to the glory of martyrdom through baptism in his own blood."

Here is a perfect example of what "baptism of blood" really means. It applies only to the martyrdom of a baptized Catholic. It is that "yet another baptism" which, in those times, so many faithful sought in order to atone for their sins as Christians.

September 15, circa 362 A.D. — Saint Porphyry

Martyrology: Also, Saint Porphyry, a comedian, who was baptized in jest in the presence of Julian the Apostate, but was suddenly converted by the power of God and declared himself a Christian. By order of the emperor he was thereupon struck with an axe, and thus crowned with martyrdom.

See our comments above concerning the "on stage" conversions of Saints Ardalion, Genesius, and Gelasinus. They apply here as well.

September 20, circa A.D. 303 — Saints Fausta and Evilasius

Martyrology: At Cyzicum, on the sea of Marmora, the birthday of the holy martyrs Evilasius and the virgin Fausta, in the time of Emperor Maximian. Fausta’s head was shaved to shame her, and she was hung up and tortured by Evilasius, then a pagan priest. But when he wished to have her body cut in two, the executioners could not inflict any injury upon her. Amazed at this prodigy, Evilasius believed in Christ and was cruelly tortured by order of the emperor; at the same time Fausta had her head bored through and her whole body pierced with nails. She was then laid on a heated gridiron, and being called by a celestial voice, went in company with Evilasius to enjoy the blessedness of heaven.

Fausta was evidently a baptized Catholic. Our attention, therefore, focuses on Evilasius, the pagan priest. All we are told is that he "believed in Christ and was cruelly tortured by order of the emperor." Just how he died, we are not told, but apparently he died at the same time with Fausta.The case of Saint Apronian (February 2nd) is similar:

The Roman Martyrology says this: At Rome, on the Salarian Way, the passion of Saint Apronian, a notary. While he was yet a heathen, and was leading Saint Sisinius out of prison to present him before the governor Laodicius, he heard a voice from heaven saying, "Come ye, the blessed of My Father, possess the kingdom prepared for you from the beginning of the world." At once he believed, was baptized, and after confessing Our Lord, received sentence of death.

Both Evilasius and Apronian were pagans who, in different ways, were actively engaged in persecuting Christians. Both were converted in an instant: Evilasius, by the prodigy of Fausta; Apronian, by a voice from heaven. (It is possible that Evilasius also heard the voice that Fausta heard, but the Martyrology does not make that clear.)

For both martyrs, the time element between believing and being martyred appears to have been brief. But Apronian, we are told, was baptized, perhaps by Saint Sisinius. There is no mention of Evilasius having been baptized.

We admittedly lack, and are thus ignorant of, any baptismal records for these souls we have been discussing. But lack of proof for a positive conclusion does not, logically, constitute proof for a negative conclusion.

Consequently, it is by our complete faith in Christ, and the words He has spoken, and the promises He has made, that we know that Evilasius received the sacrament of Baptism. For Our God is not capricious; His actions are consistent. What He did for Apronian in getting the waters of Baptism to him, He most certainly did for Evilasius, — and for Emerentiana, and for all the other sainted martyrs we have listed in this brief study.