Church Mother to a Church Father

Church Mother to a Church Father

We hear all about the Church Fathers, including perhaps the most famous of all, Augustine. But what about the Mothers of the Church?

And, do we realize that most of the Fathers of the Church were mentored by women?

As we continue our Sacred Friendships Blog Tour, please visit Jim Nestle's blog, Living Life on Purpose: http://bit.ly/2P2rIL

He shares about how Sacred Friendships tells the story of Augustine's mother, Monica, and how she was primary in his discipleship process.

For the rest of the story, visit: http://bit.ly/2P2rIL

Sacred Friendships Blog Tour

Sacred Friendships Blog Tour

My co-author (Susan Ellis) and I are organizing a “blog tour” on our new book, Sacred Friendships: Celebrating the Legacy of Women Heroes of the Faith.

The Book: Life-Changing Stories for Changing Lives

Do you care deeply about hurting and struggling people, but you don’t always know how to care like Christ? Do you learn best from real-life examples? Are you convinced that women have much to teach men and women about life and ministry?

Sacred Friendships will equip you to change lives with Christ’s changeless truth. Its riveting, real-life, page-turning stories will captivate your imagination, encourage you in your personal relationship with Christ, and empower you in your ministry to your spiritual friends.

Sacred Friendships is unique. It listens to the voice of the voiceless as it narrates the amazing lives and ministries of over 50 remarkable Christian women from the halls of history. Their powerful lives empower us today—speaking with relevance through timeless truths and practical principles.

Join the Journey: Win/Win/Win

We would like to invite you and your readers to be one of the “stops” on the Sacred Friendships Blog Tour.

We want this to be a win/win/win:

*More people hear about and visit your influential blog. (PLus, you get a copy of Sacred Friendships!)

*More people become aware of the empowering message of Sacred Friendships.

*Your readers are encouraged in their Christian walk.

We will work together to create a blog post that works best for you and your blog readership. There are five basic formats you can choose from, depending upon your time and preference.

1. Your Author Q/A: If you have a standard author Q/A, then we can respond to that and you can post it on your blog on a day we mutually decide upon.

2. Our Author Q/A: If you prefer that we send you our author Q/A about the book, we can do that. Which questions we discuss and which part of the book we address would depend on which day you will post. Or, as another option, you could select which of the Q/A you use. Or, yet another option, you could comment on our Q/A. What we want to avoid is 25 blogs all posting the same Q/A on twenty-five different days!

3. A Podcast: Many bloggers prefer doing a podcast phone interview that they post on their site. If that is your preference, then let’s do it.

4. Your Review of the Entire Book: If you prefer to do a book review of Sacred Friendships that works, too. And we would want you to state honestly what your thoughts are about the book. If you want to do a review and you’d like to start reading soon, then I can send you the galley proofs as an e-document in Word format. By September 14, we’ll have hard copies that we can begin shipping to those who do online reviews. If we agree that you will be doing a review, then we’ll need your mailing address to ship you a copy.

5. Your Review of a Chapter/Section from the Book: If you prefer to select a chapter or two of Sacred Friendships and do a “mini-review”/synopsis, that would be great. We’d just need to know what chapter/sections. Again, we can send galley proofs now, and then send a hard copy after September 14. We’d need your mailing address for this.

The Timing of Our Journey: Forty Days and Forty Nights!

Our blog tour will extend over six weeks (forty days to be exact). We will begin the Sacred Friendships Blog Tour on September 21, and we’ll conclude on October 30. We’re looking for 20 to 30 blogs that are a good “fit,” some doing reviews, some doing their own Q/A, and some posting various sections of our author Q/A.

Information for Our Journey

If you email us at rpm.ministries.org, we can attached a Review Kit to introduce you to the message of Sacred Friendships.

You also can learn much more about Sacred Friendships, including access to a free sample chapter by visiting: http://bit.ly/YmaM1

Rewarding Your Readers

Out of the twenty-to-thirty blogs, we will randomly select five readers who commented and send them a complimentary, autographed copy of Sacred Friendships.

Thanks!

Bob

PS: If you know of other bloggers who would be a good fit to “join the journey,” please connect me with them.

Mothers of the Church Fathers, Part 4

Mothers of the Church Fathers, Part 4

What have we learned and what can we learn from the mothers of the church fathers? We learn to listen to the silenced voices.

Listening to the Silenced Voices

When we listen to the silenced voices of the forgotten Church Mothers we lean back hearing a megaphone blaring, “Women are worthy!” Remember, this was nearly 2,000 years ago—not exactly an era perceived to be the height of the women’s movement. Yet again and again, the great Church Fathers consistently testified to their spiritual debt to the great Church Mothers.

When we listen to the silenced voices of the forgotten Church Mothers we lean over to hear a calm, quiet voice whispering, “Women are God-empowered.” We do not detect even a trace of arrogance or anger in these powerful women. In fact, it seems that they would blush at the word “powerful.” Rather, they would choose the word “empowered.” These Church Mothers saw themselves as God-called and God-empowered lights in the darkness. They reflected the light of hope coming from the Son of God as they journeyed gently yet confidently with other women and with men.

Mothers of the Church Fathers, Part III

Mothers of the Church Fathers,

Part 3

When discussing the great Church Fathers, names like the three Cappadocian Fathers (Basil the Great, Gregory of Nyssa, and Gregory of Nazianzus) come to mind, as do John Chrysostom, and Augustine. However, in most cases, we truly have forgotten their mothers: Emmelia, who we just considered; Nonna, the mother of Gregory of Nazianzus; Anthusa, the mother of John Chrysostom; and Monica, the mother of Augustine. It is to this lost tradition that we now turn our attention.

Monica: Spiritual Friend and Spiritual Director

The name of Monica, mother of Augustine, is perhaps the best known of the Church Mothers whose voices we have heard thus far. What we know about Monica we learn almost entirely from her son’s autobiography Confessions.

Monica was born in North Africa near Carthage in what is now Tunisia, perhaps around 331 AD, of Christian parents, and was a committed believer her entire life. She married an unbelieving husband, Patricius, a man of a hot temper who was often unfaithful to her. It was her greatest joy to see both him and his mother ultimately receive the Gospel. Monica also spent years suffering over her son’s pagan lifestyle until his conversion and commitment to Christian ministry.

Reconciling Her Family

In the Confessions, which Augustine addressed to God, we hear of her reconciling witness to her wayward son. “In fact, as a boy I had heard about the eternal life that had been promised to us through the humility of the Lord our God’s lowering himself to our pride, and already I was stamped with the sign of the his cross, already seasoned with his salt from the womb of my mother, who put great hope in You. . . . My fleshly mother was disturbed, because she more lovingly brooded over my eternal salvation, with a pure heart in Your faith.”[i]

Coming to faith, Augustine described a scenario to which every believing mother with an unbelieving husband can relate. “Thus already I believed, as did my mother and all the household, my father alone excepted, who nonetheless did not drive out the authority of my mother’s piety so that I did not believe in Christ, inasmuch as he did not yet believe. For my mother busied herself in order that You might be my Father, my God, rather than he, and in this matter You helped her so that she might overcome her husband, to whom she was subject . . .”[ii]

Christian mothers need to hear Monica’s voice. She confidently spoke and personified the reality that a mother’s piety can drown out a father’s irreverence. She also reminds mothers that they do not have to be both mother and father. In the absence of a believing father, Monica pointed her son to his ultimate Father, rather than trying to be a surrogate father.

Of course, none of this implies that Monica was indifferent to her husband’s spiritual plight. “She concerned herself to win him for You, speaking of You through her behavior, by which You made her beautiful, respectfully lovable, and admirable to her husband. Moreover, she thus endured the wrongs to her bed, so that she never had any feuding with her husband on account of this matter. She waited for Your compassion to come upon him, so that believing in You, he might become chaste.”[iii]

Monica lived to see the fruit of the seeds of life that she planted. “At last she won for You even her own husband, now at the end of his earthly life. In him as a believer she did not now bewail that which she endured when he was not yet one of the faithful.”[iv]

A Ministry Beyond Her Home

Monica’s ministry extended beyond her home. Journeying to join Augustine in Milan, the faith that she exercised with her family strengthened her to comfort, console, and bring courage even to sailors in a storm. “Already my mother had come to me, strong in her piety, following me over land and sea, secure in You against all dangers. For during the hazards at sea she comforted the sailors themselves (to whom inexperienced travelers at sea customarily go for consolation when they become anxious), promising them a safe arrival, because You had promised her this in a vision.”[v]

Augustine reserved his final testimonial to his mother’s spiritual direction for her spiritual conversations with him in her dying days and hours. “Thus we were talking alone together very sweetly, forgetting past events and stretching out to those ahead of us. We were seeking between us in the presence of truth, which You are, to think how the future eternal life of the saints would be, the life ‘which eye has not seen nor ear heard, nor had it entered the heart of man’ (Is. 64:4; 1 Cor. 2:9). We opened wide the mouth of our heart to the supernatural streams of Your fountain, the fountain of life, which is with You, so that being sprinkled from it according to our power of comprehension, w might in some way reflect on so great a thing.”[vi]

Picture it. Mother and son. Leaning on a window, viewing the garden of their house, talking of eternal hope, knowing that she would soon be leaving this world behind. Imagine the encouragement in the midst of sadness that Monica brought her son.

“And when our discussion arrived at the conclusion that the pleasure of the carnal senses, however great it may be, in however great corporeal light, seemed not comparable to the pleasantness of that life, indeed, not even worth speaking about, we raised ourselves by our more ardent passion toward Him, and we gradually traveled through all corporeal things and Heaven itself, whence sun and moon and stars shine above the earth. We were still ascending by our inner reflection and speech. We admired Your words. We came to our minds and transcended them, that we might reach the region of unfailing fruitfulness, where You feed Israel forever with the food of truth . . .”[vii] Nine days later, in the fifty-sixth year of her life, and in the thirty-third year of Augustine’s life, Monica passed from life to death to eternal life.

Augustine expressed his grief mingled with hope. “Then gradually did I call back my earlier feeling for Your handmaid, her devout conversation with You, her gentleness to and compliancy with us in holiness, of which suddenly I was destitute. It was pleasing to weep in Your sight for her and over her, for myself and over myself. And I released the tears which I had restrained, that they might flow as much as they wished, spreading them under my heart, which rested in them, since Your ears were there, not those of a man, who would interpret my weeping in a haughty spirit. And now, Lord, I will confess to You in writing. Let him read it who will, and let him interpret it as he will, and if he finds a sin in my weeping for my mother for a small part of an hour—a mother who was meanwhile dead to my eyes, who had wept over me for many years that I might live in Your eyes—let him not laugh, but rather, if he is a person of lofty charity, let him weep for my sins against You, the Father of all the brothers of Your Christ.”[viii]

Augustine wept. He lost his best spiritual friend. He lost the most important person in his life. He lost the earthly mother who led him to know his heavenly Father. Augustine grieved. But he grieved with hope because Monica had encouraged him with words of life.

[i]Clark, Women in the Early Church, pp. 246-247.
[ii] Ibid., p. 247.
[iii]Ibid., p. 252.
[iv]Ibid., p. 253.
[v]Ibid., p. 247.
[vi]Ibid., p. 254.
[vii]Ibid., pp. 254-255.
[viii]Ibid., pp. 257-258).

Mothers of the Church Fathers, Part 2

When discussing the great Church Fathers, names like the three Cappadocian Fathers (Basil the Great, Gregory of Nyssa, and Gregory of Nazianzus) come to mind, as do John Chrysostom, and Augustine. However, in most cases, we truly have forgotten their mothers: Emmelia, who we just considered; Nonna, the mother of Gregory of Nazianzus; Anthusa, the mother of John Chrysostom; and Monica, the mother of Augustine. It is to this lost tradition that we now turn our attention.

Anthusa: Lamenting Loss, Gripping Grace

Endeared as one of the four great doctors of the Church, John Chrysostom was born in 347 AD in Antioch, Syria and was prepared for a career in law under the renowned Libanius, who marveled at his pupil’s eloquence and foresaw a brilliant career for him as statesman and lawgiver. But John decided, after he had been baptized at the age of twenty-three, to abandon law in favour of service to Christ. In his renowned pulpit ministry, he emerged as “Golden Mouth,” a preacher whose oratorical excellence gained him a reputation throughout the Christian world.

Unfortunately, we know little about John’s upbringing and even less about his mother, Anthusa. What we do know should resonate with every woman who has ever been left bereft of a husband.

Anthusa repeated her story of widowhood to her son when he planned to leave home at age twenty to share a residence with his best friend, Basil. John recounts the scene.

“But the continual lamentations of my mother hindered me from granting him the favor, or rather from receiving this boon at his hands. For when she perceived that I was meditating this step, she took me into her own private chamber, and, sitting near me on the bed where she had given birth to me, she shed torrents of tears, to which she added words yet more pitiable than her weeping, in the following lamentable strain.”[i]

An Emotional EKG

Anthusa then shared and bared her soul.

“My child, it was not the will of Heaven that I should long enjoy the benefit of thy father’s virtue. For his death soon followed the pangs which I endured at thy birth, leaving thee an orphan and me a widow before my time to face all the horrors of widowhood, which only those who have experienced them can fairly understand. For no words are adequate to describe the tempest-tossed condition of a young woman who, having but lately left her paternal home . . . is suddenly racked by an overwhelming sorrow, and compelled to support a load of care too great for her age . . .”[ii]

Though distressing, in many ways hearing Anthusa’s candor is refreshing. Sometimes we have the false impression that the “saints of old” sailed through life’s sorrows without a single word of complaint or even a blip on their emotional EKG. Anthusa reminds us that this is fictitious. She also modeled for us the great Old Testament tradition of lamentation, which is so vital in the sustaining process.

Grace from Above

Anthusa offered insight into the healing process as she shared with her son how she survived and eventually thrived.

“None of these things, however, induced me to enter into a second marriage, or introduce a second husband into thy father’s house: but I held on as I was, in the midst of the storm and uproar, and did not shun the iron furnace of widowhood. My foremost help indeed was the grace from above."[iii]

In the midst of the storm and uproar, our foremost healing help is always grace from above.

[i]John Chrysostom, Treatise on the Priesthood, book 1, paragraph 5, Nicene and Post-Nicene Fathers, Series I, Vol. IX.
[ii]Ibid.
[iii]Ibid., emphasis added.

Mothers of the Church Fathers, Part 1

Mothers of the Church Fathers, Part 1

When discussing the great Church Fathers, names like the three Cappadocian Fathers (Basil the Great, Gregory of Nyssa, and Gregory of Nazianzus) come to mind, as do John Chrysostom, and Augustine. However, in most cases, we truly have forgotten their mothers: Emmelia, the mother of Gregory of Nyssa; Nonna, the mother of Gregory of Nazianzus; Anthusa, the mother of John Chrysostom; and Monica, the mother of Augustine. It is to this lost tradition that we now turn our attention.

Nonna: Stirring Up the Gift of God

The two brothers, Basil the Great and Gregory of Nyssa, along with their close friend and fellow theologian, Gregory of Nazianzus, are the principal formulators of the classic doctrine of the Trinity. Gregory of Nazianzus was the son of Gregory and Nonna. He became the Bishop of Constantinople and a preacher of orthodoxy who wrote extensively on both theological and devotional topics. After the victory of Nicene Orthodoxy at the Council of Constantinople I in 381, Gregory of Nazianzus retired as a bishop and led a monastic life.

Long before he became famous, his lesser-known mother guided his spiritual life and that of his father. Nonna was born around 300 AD and passed away on August 5, 374 AD. Gregory described in glowing terms her holiness of life and the beautiful conformity of her actions to the highest standards of Christian excellence.

To her example, aided by her prayers, he ascribed the conversion of his father from a strange medley of paganism and a heretical Christian sect. Unwilling to accept his status as an unbeliever, Nonna “fell before God night and day, entreating for the salvation of her head with many fastings and tears, and assiduously devoting herself to her husband, and influencing him in many ways, by means of reproaches, admonitions, attentions, estrangements, and above all by her own character with its fervour for piety, by which the soul is specially prevailed upon and softened, and willingly submits to virtuous pressure.”[i]

Strong Medicine

When so many Christian wives today struggle with how to relate to a beloved unbelieving husband, Nonna’s example provides hope and direction. She certainly was no “wallflower.” Her method of reconciling combined the strong medicine of reproaches and admonitions with continual doses of character and piety. We see in her example the power of persistent prayer and the plan of God to combine prayer and action in all our reconciling relationships.

Her ministry to her newly saved husband did not end at reconciling. Gregory went so far as to attribute his father’s spirituality and ministry success to Nonna. “But she who was given by God to my father became not only, as is less wonderful, his assistant, but even his leader, drawing him on by her influence in deed and word to the highest excellence; judging it best in all other respects to be overruled by her husband according to the law of marriage, but not being ashamed, in regard to piety, even to offer herself as his teacher.”[ii]

Shepherding the Shepherd

Her spiritual guidance was so extensive and intensive that when Gregory the Elder became a bishop, he learned how to shepherd from her example. At his sister’s funeral, Gregory of Nazianzus said of his father and mother, “This good shepherd was the result of his wife’s prayers and guidance, and it was from her that he learned his ideal of a good shepherd’s life.”[iii] Here we have a Christian wife guiding her husband. More than that, we find a wife teaching her husband how to shepherd. In Church history, women have not taken a back seat to anyone in providing reconciling and guiding.

Nonna’s ministry did not stop with her husband, but continued with her son. Like Hannah with Samuel (1 Samuel 1:1-28), Nonna committed her son to the Lord and His service even before Gregory’s birth. Reflecting on it years later, Gregory noted about his mother, “That which concerns myself is perhaps undeserving of mention, since I have proved unworthy of the hope cherished in regard to me: yet it was on her part a great undertaking to promise me to God before my birth, with no fear of the future, and to dedicate me immediately after I was born. Through God’s goodness has it been that she has not utterly failed in her prayer, and that the auspicious sacrifice was not rejected.”[iv]

What enabled Nonna to maintain such a relentless prayer life? “These were the objects of her prayers and hopes, in the fervour of faith rather than of youth. Indeed, none was as confident of things present as she of things hoped for, from her experience of the generosity of God.”[v] Nonna believed in a good God with a good heart. She knew that her God was a generous rewarder of those who diligently seek Him (Hebrews 11:6). In the ebb and flow of soul care and spiritual direction, Nonna embodied the truth that it is our certainty about God’s generosity that leads to our capacity to minister steadfastly.


[i]Gregory of Nazianzus, Catholic Encyclopedia, “Funeral Oration on His Father,” oration 18, paragraph 11, emphasis added.
[ii]Gregory of Nazianzus, Catholic Encyclopedia, “Funeral Oration on His Sister Gorgonia,” oration 8, paragraph 11, emphasis added.
[iii]Ibid., oration 8, paragraph 5.
[iv]Gregory of Nazianzus, Catholic Encyclopedia, “Funeral Oration on His Father,” oration 18, paragraph 11.
[v]Ibid., paragraph 12.

The Legacy of Macrina the Elder

The Legacy of Macrina the Elder

Macrina the Elder learned the Christian life in the school of suffering. She was born sometime before 270 AD in Neocaesarea in Pontus (Asia Minor). During the persecution of Diocletian, Macrina fled the city with her husband and they lived in hiding in a forest near Pontus for seven years, nearly starving several times.

The family of Macrina is a fitting place to study women soul care-givers and spiritual directors. They are unique in the history of Christianity. Her grandsons, Basil the Great and Gregory of Nyssa, both Church Fathers, are the most well known of her lineage. However, they are not the sole reason why posterity has long revered Macrina’s family. She nourished three generations of Christian leaders passing the torch of faith from herself to her daughter Emmelia, and then to Emmelia’s children Macrina the Younger, Peter, Basil, and Gregory, all of whom history has honored as saints. Most importantly, “what is pertinent here is the fact that the family recognized the women to be the guides directing them all to their spiritual ends.”[i]

Truth and Life

Her grandson, Basil wrote admiringly of his grandmother’s mentoring. “What clearer proof of our faith could there be than that we were brought up by our grandmother, a blessed woman. I am speaking of the illustrious Macrina, by whom we were taught the words of the most blessed Gregory (Thaumaturgus), which, having preserved until her time by uninterrupted tradition, she also guarded, and she formed and molded me, still a child, to the doctrines of piety.”[ii]

What a fascinating concluding phrase, “formed and molded me . . . to the doctrines of piety.” Macrina’s discipleship model focused not just on doctrine, not just on piety, but on both—truth and life. In this, she followed in the heritage of the Apostle Paul who passed on the faith to Timothy with these words: “Watch your life and doctrine closely. Persevere in them . . .” (1 Timothy 4:16a, emphasis added).

Like Macrina the Elder, her daughter Emmelia took an active role in the spiritual formation of her children, particularly her firstborn, Macrina the Younger. Gregory of Nyssa tells us in his vita of his sister: “The education of the child was her mother’s task; she did not, however, employ the usual worldly method of education . . . but such parts of inspired Scripture as you would think were incomprehensible to young children were the subject of the girl’s studies; in particular the Wisdom of Solomon, and those parts of it especially which have an ethical bearing. Nor was she ignorant of any part of the Psalter, but at stated times she recited every part of it.” Indeed, “When she rose from bed, or engaged in household duties, or rested, or partook of food, or retired from table, when she went to bed or rose in the night for prayer, the Psalter was her constant companion, like a good fellow-traveler that never deserted her.”[iii]

Like mother, like daughter. Emmelia’s guiding emphasized truth and life by inculcating the “ethical bearing” of Proverbs. She also followed the pedagogical insight and teaching methodology of Deuteronomy 6:7, “Impress them on your children. Talk about them when you sit at home, and when you walk along the road, when you lied down and when you get up.”

From Generation to Generation

Her life lessons stuck. Macrina the Younger discipled her younger brother, Peter. She “took him soon after birth from the nurse’s breast and reared him herself and educated him on a lofty system of training, practicing him from infancy in his holy studies” and eventually became “all things to the lad—father, teacher, tutor, mother, giver of all good advice.”[iv]

In turn, Peter applied well his sister’s life lessons. “Scorning to occupy his time with worldly studies, and having in nature a sufficient instructor in all good knowledge, and always looking to his sister as the model of all good, he advanced to such a height of virtue that in his subsequent life he seemed in no whit inferior to the great Basil. But at this time he was all in all to his sister and mother, co-operating with them in the pursuit of the angelic life.”[v] In later years, Peter and Macrina the Younger administered the double monastery at Annesi, discipling yet another generation of young believers.

Again, Macrina’s family followed the discipleship model of the Apostle Paul who exhorted Timothy, “And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others” (2 Timothy 2:2). Macrina the Elder’s family mentored four generations and beyond. Macrina the Elder provided guidance to Emmelia; Emmelia provided spiritual direction to Macrina the Younger; Macrina the Younger discipled Peter; Peter mentored those at the double monastery; and those at the monasteries passed the torch of truth to still others.

[i]Ranft, p. 26.
[ii]Ibid.
[iii]Gregory of Nyssa, The Life of Saint Macrina, paragraphs 962c-964a.
[iv]Ibid., paragraph 972c.
[v]Ibid., paragraph 972d.

The Voice of the Martyrs, Part 1

The Voice of the Martyrs, Part 1

When we think of early Church history, our minds naturally turn to the Church Fathers. Sadly, we normally fail to even consider the Church Mothers. Yet, these godly women heroically waged spiritual warfare against the world, the flesh, and the Devil. Their loses and their victories, their pain and their joy, their walk with Christ and their journey with one another are all an inheritance from which each of us are eligible to draw. There is a mighty company of gallant women believers from whom we can all learn.

From Victim to Victor

Vibia Perpetua heads that company. The early Church preserved her manuscript (The Martyrdom of Perpetua) as a martyr’s relic because it is one of the oldest and most descriptive accounts of martyrdom. It is also the earliest known document written by a Christian woman.

Anyone who has ever suffered for the faith or been oppressed by the powerful can carry on a conversation and feel a bond with Perpetua. In fact, in the introduction to her story, we read that it was “written expressly for God’s honor and humans’ encouragement” to testify to the grace of God and to edify God’s grace-bought people.[i]

Of course, even reading the word “martyrdom” likely causes us to imagine that Perpetua was a spiritual super woman whose life and ministry we could not possibly emulate. The story of her life, however, demonstrates just the opposite.

Perpetua lived in Carthage in North Africa during the persecution of Christians under Septimius Severus. At the time of her arrest in 202 AD, she was a twenty-year-old mother of an infant son. Born into a wealthy, prominent, but unbelieving family, she was a recent convert with a father who continually attempted to weaken her faith and a husband who was, for reasons unknown to us, out of the picture. Nothing in Perpetua’s situation or background prepared her for the titanic spiritual struggle God called her to face.

Perpetua, her brother, her slave (Felicitas), and two other new converts were discipled by Saturus. We learn from Perpetua of the arrest of all these faithful followers of Christ. “At this time we were baptized and the Spirit instructed me not to request anything from the baptismal waters except endurance of physical suffering. A few days later we were imprisoned.”[ii]

A Light in the Darkness

Perpetua candidly faced her fears and expressed her internal and external suffering. “I was terrified because never before had I experienced such darkness. What a terrible day! Because of crowded conditions and rough treatment by the soldiers the heat was unbearable. My condition was aggravated by my anxiety for my baby.”[iii]

This very human woman exuded superhuman strength. In the midst of her agony, she empathized with and consoled others. Her father, completely exhausted from his anxiety, came from the city to beg Perpetua to recant and offer sacrifice to the emperor. “I was very upset because of my father’s condition. He was the only member of my family who would find no reason for joy in my suffering. I tried to comfort him saying, ‘Whatever God wants at this tribunal will happen, for remember that our power comes not from ourselves but from God.’ But utterly dejected, my father left me.”[iv]

On the day of her final hearing, the guards rushed Perpetua to the prisoners’ platform. Her father appeared with her infant son, guilting her and imploring her to “have pity on your son!” He caused such an uproar, that Governor Hilarion “ordered him thrown out, and he was beaten with a rod. My father’s injury hurt me as much as if I myself had been beaten. And I grieved because of his pathetic old age.”[v]

Perpetua provides a classic portrait of biblical empathy. Her as if experience of her father’s pain is the essence of sustaining soul care.

She not only found in Christ the strength to empathize with her father, she also summoned Christ’s power to console and encourage her family and her fellow martyrs. “In my anxiety for the infant I spoke to my mother about him, tried to console my brother and asked that they care for my son. I suffered intensely because I sensed their agony on my account. These were the trials I had to endure for many days.”[vi] Incredibly, Perpetua’s greatest pain was her ache for others who hurt for her!

A few days passed after the hearing and before the battle in the arena commenced. During this interval, Perpetua witnessed to her persecutors and ministered to other detainees. “Pudens, the official in charge of the prison (the official who had gradually come to admire us for our persistence), admitted many prisoners to our cell so that we might mutually encourage each other.”[vii]

[i]Perpetua, “The Martyrdom of Perpetua,” in A Lost Tradition, p. 19.
[ii]Ibid., p. 20.
[iii]Ibid.
[iv]Ibid., p. 22.
[v]Ibid.
[vi]Ibid., p. 20.
[vii]Ibid., p. 23.