# Summary Of The Martyrs In The Ninth Century. · Page 1 of 2

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[The beginning is a repetition of the fourth proposition
of the discourse of Haimo (for the year A. D.
814) respecting baptism by the shedding of blood,
with which the Lord and all the holy martyrs were
baptized.

Of the cruelties instituted by the Danish tyrant,
Regnerus (A. D. 818) against the Christian believers;
which matter is further explained in a note.

In the margin, mention is made that A. D. 826,
the Saracens invaded the islands of the Romans,
and, consequently, Creta; where Cyril, Bishop of
the church at Gortina was slain.

The tyranny instituted by the King of Bulgaria
against the Christians, about the year 842, is shown
and confirmed by testimonies.

Great persecution of the believers, caused by the
mutual contentions of the Kings in France, noted
also for A. D. 842.

Very grievous and lamentable persecution of
Christian believers at Cordova, in Spain, A. D.
850, through the wickedness of the Saracens. It is
shown that said persecution had commenced long
before A. D. 850, but that at this time it raged the
most violently.

The distressing martyrdom of John, a tradesman
at Cordova, A. D. 850. Note respecting the faith
of said martyr.

232

Nunilo and Aloida, sisters and Christian maidens,
put to death with the sword, for the name of the
Lord, in the city of Osca, about A. D. 851.

Marginal note, for the year 852, that then the
zeal of some to die as martyrs, was so great that
multitudes of them confessed Christ, and ran after
martyrdom; among whom Emilas and Hieremias
are mentioned, who were beheaded for said reason:
however, every one is left to judge for himself.

Aurea, a godfearing maiden, after many severe
trials, beheaded at Cordova, for the testimony of
Jesus Christ, A. D. 856.

After adding a note, we prepare to flee from the
Mohammedan persecutions, and turn to England
and Italy, where more and clearer light has arisen.

Marginal note of Hincmar, Bishop of Laudun,
that, through the hatred of the Bishop of Rheims,
and by a certain council held at Dusiacum about
A. D. 866, he was condemned and finally sent into
banishment.

Johannes Erigena, a Scotchman, and, hence,
called Scotus, through the instigation of some
monks, put to death by his scholars, for the confession
of the evangelical truth, at Meldum, in
England, A. D. 884.

Observations about the time of this history, as
well as some remarks upon the history itself, according
to the accounts of Carion, P. Melancthon,
C. Peucer, Sebastian Franck of Worth, P. J. Twisck,
Cæsar Baronius, and A. Mellinus. Finally, his belief
is compared with that of Berengarius, of whom we
shall speak in the eleventh century. Conclusion.]

About the year A. D. 814.—In our account of
Holy Baptism for the year 814, we made mention
of Haimo, a celebrated teacher of that day, as well
as of some salutary and good testimonies, which he
left respecting the baptism of believers. Writing on
Rom. 6, he treats of four different kinds of baptism,
the fourth or last of which he calls baptism by the
shedding of blood, indicating withal, what he means
thereby, as well as what persons were baptized in
this manner. The fourth (baptism), he says, “is by
the shedding of blood; with which the Lord himself
and all holy martyrs were baptized.” B. H.,
2d part, page 540, num. 2, from Centur. Magd. IX.,
cap. 4, fol. 75.

Some one perhaps may think that in this passage
by Haimo, nothing is said of a present persecution
or martyrdom, but that it is simply shown that the
shedding of the blood of the martyrs can, in some
measure, be called a baptism, with which the Lord
himself and many of his followers, namely, all the
holy martyrs, had, so to speak, been baptized.
To this we will offer no objection, for it is well remarked;
nevertheless, it will throw light upon the
object we have in view, namely, to show the martyrdom
of this time. Hence, in order to reach this end,
we say: It would not have been necessary then only
to recount to the hearers the shedding of the blood
of the martyrs, as well as that in a certain way this
may be called a baptism, if at that time the exigency
of martyrdom or the shedding of blood for the
Lord’s sake had not existed, or, at least, if there
had been no danger of being persecuted or martyred.

Certainly, all good teachers regard the opportuneness
of the times, the condition of persons, and other
circumstances, in the matter of teaching, lest the
salutary and good words of God, by being spoken
at the wrong time, or on an unsuitable occasion,
should prove void, powerless, and vain to those
who hear it. Thus we must believe that also said
teacher (Haimo) proceeded, and that, consequently,
when he called the shedding of the blood of the
martyrs a baptism, and adduced this for the purpose
of instructing his brethren, there must have been an
exigency of martyrdom, either at the time, or near
at hand; otherwise the assertion and exposition of
this excellent teacher would not have been adduced
properly, or at the right time and on the proper
occasion.



## Original source

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