CONCERNING SS. SOSIPATER AND JASON DISCIPLES AND KINSMEN OF S. PAUL THE APOSTLE. LIKEWISE CONCERNING S. SOPATER OF BERŒA, AND S. MNASON THE CYPRIOT, DISCIPLES OF CHRIST. SECTION I HISTORICO-CRITICAL COLLECTION.
On the cult and acts of the former on the island of Corcyra, and on distinguishing Sosipater and Sopater, Jason and Mnason, who have been wrongly confounded.
Sosipater, kinsman of S. Paul, on the island of Corcyra (S.)
Jason, kinsman of S. Paul, on the island of Corcyra (S.)
Sopater of Berœa, Disciple of the Apostles (S.)
Mnason the Cypriot, Disciple of the Apostles (S.)
BY G. H., D. P.
These two Saints, Jason and Sosipater, the Greeks join with the Apostle Paul, In the Epistle to the Romans he calls them kinsmen: and they set forth their Acts in one and the same series and on one day. Paul in his Epistle to the Romans, chapter 16, verse 21, expresses them thus: Timothy my fellow-worker greets you, and Lucius, and Jason, and Sosipater my kinsmen. The Acts of S. Timothy we gave on January 24, and the solemnity of S. Lucius shall be celebrated on October 18: for he is believed to be S. Luke, Paul's inseparable companion; so think, with Origen everywhere upon this passage of the Apostle, all the Interpreters: though concerning Lucius, as though he were another, there is treatment in the Synopsis of pseudo-Dorotheus, where he is named Bishop of Laodicea; and by Hippolytus he is called Bishop of Olympias. But Jason, says the same Origen, is the one of whom it is also written in the Acts of the Apostles, that at Thessalonica, when the crowds were stirring up sedition against Paul and Silas, he gave himself up, so that he might give the Apostle liberty to speak. These things, in chapter 17 of the Acts, when Paul was preaching Christ at Thessalonica, Jason is praised also in the Acts: are expressed from verse 4 thus: Certain of them believed and were joined to Paul and Silas, and of the devout and of the Gentiles a great multitude and not a few noble women. But the zealous Jews, taking unto them certain wicked men of the common sort, and gathering a crowd, set the city in an uproar; and besetting the house of Jason, they sought to bring them forth to the people. And when they had not found them, they dragged Jason and certain brethren to the Rulers of the city, crying out: That these, who set the city in an uproar and have come hither, whom Jason has received; and these all act against the decrees of Cæsar, saying that there is another King, namely Jesus. And they stirred up the people; and the Rulers of the city, hearing these things, having received satisfaction from Jason and from the rest, dismissed them. Thus far concerning Jason.
[2] then named Sopater of Berœa: But concerning Sosipater, Origen adds, I suspect that he is the one who is written of in the Acts of the Apostles as Sopater of Berœa, son of Pyrrhus. Namely in chapter 20, where Paul is said to have proceeded from Ephesus into Macedonia; at verse 4, There accompanied him Sopater son of Pyrrhus of Berœa; where he is called Sopater by crasis among the Interpreters, who to Origen and the Martyrologists below is Sosipater, son of Pyrrhus of Berœa, born in the city of Berœa in Macedonia: and lest anyone think this does not agree with him whom the Apostle above calls his Kinsman, Origen says, I judge it to be said so on account of kinship or consanguinity contracted from baptism. Neither view pleases me: because of kinsmen or consanguines from baptism, not only does no Scripture anywhere know, but neither do the holy Fathers: nay, not even now do we speak thus, since we have the degrees of spiritual kinship more distinctly defined from the discipline of our forefathers; he seems to be distinct from Sosipater, but we hear only those called Godfathers and Godmothers among themselves, who have a son in common from baptism. But it appears that Origen, whose authority would otherwise here be great, conjectures thus in order to support his other conjecture, as though the same Sopater were he who elsewhere is Sosipater; and to be called a kinsman by grace from baptism. which, as it is presumed gratuitously, so is it easily denied, since no other cause for establishing the identity is brought forward than the similarity of the names; which meanwhile are proved by no example to be able, still less to be obliged, to be identified. Wherefore I would not concede that the aforementioned two Kinsmen of Paul, from the Epistle written to the Romans, though they were of the same tribe or even family with him, were born in Macedonia, as some wish, and not in Cilicia. For although that be not impossible, yet it does not please me to take refuge there, on account of the gratuitous (as I said) conjecture, that the same name and the same person is named in the Epistle as in the Acts; although on account of it, it has come about that in the pseudepigraphal Synopsis of Dorotheus, and in the Index of similar stuff by Hippolytus, Sopater of Berœa is omitted. That Jason and Sosipater are there named among the Seventy Disciples, just as all the rest of whom
Paul makes mention in his Epistles, does not deserve to be esteemed. But whether more weight should be given to the fact that Sosipater is said to have been Bishop of Iconium, Jason of Tarsus or of Syria, depends upon this, whether one is willing to believe that the Episcopates were ascribed to each with greater certainty than the names were distributed among the Disciples of Christ.
[3] The Greeks, having omitted Sopater of Berœa (I believe because they read nothing further about him), recall the memory or feast of Jason and Sosipater on various days, according to the various Synaxaria; namely, on April 27, 28, and 29; and on the first day indeed, in the more ancient Menologion, which is held to have been collected by order of Basil Porphyrogenitus, there exists an Elogium of both, once published by us in Greek, which we here give thus in Latin: The memory of the holy Apostles Sosipater and Jason. Their Elogium from the Menologion of the Emperor Basil at April 27. Jason and Sosipater were disciples of the Apostle Paul: and Jason was born at Tarsus in Cilicia, of which city he was also Bishop. But Sosipater, born of his Father in Achaia, and himself was Bishop of Iconium. And when for some years they had governed their Churches, that they might profit some others, they went away into the West: and having landed on the island of Corcyra, they built a church in the name of S. Stephen the Protomartyr. When Cercylinus, the King of that island, had learned this, he ordered them to be cast into prison: where when seven robbers, who were shut up there, had seen them, they believed in Christ, and likewise also the keeper of the prison, Antonius, and for this he was beheaded. After these things, when fire fallen from heaven had burned up two sons of the King and his wife, the Saints were loosed from their bonds: who, when they had helped many, at last departed in peace. Here I would not omit to note, that Sosipater is called of Patras, and so is sufficiently distinguished from Sopater of Berœa. There presently follow similar Elogia, the first concerning S. Cercyra the Virgin, daughter of the King, who for the faith of Christ was pierced with darts and overwhelmed with stones; the other concerning the said Seven robbers, who, cast into seething and fiery vessels, filled with pitch, wax, and oil, are reported to have consummated their martyrdom: whose Elogia we gave on April 29.
[4] On the same 29th day, there are had all the same things which are above concerning SS. Jason and Sosipater in the said Menæa, and in the Menologion of Sirletus, (by others on the 29th,) from which, to the foregoing, after the conversion and martyrdom of the Robbers, it is added, that the King, having led Jason and Sosipater forth from the prison, handed them over to be tortured by Carpianus the Governor: who, having examined them, again cast them bound into prison. But the holy Jason and Sosipater, having led them out of the prison, he hands over to Carpianus the Prefect to be punished; who, having questioned them, and having again bound them in the dungeon, cast them away. Then, having related the conversion and martyrdom of Cercyra, the Menæa proceed thus: The King stirred up a persecution against the Christians; and the holy men, who had fled into the neighboring island, having been afflicted with punishment, as he was returning, * when he was in the midst of the sea, he was drowned as Pharaoh once was. And so the people of the Lord offered hymns of thanksgiving to God. But Jason and Sosipater, freed from prison, preached the word of God without hindrance. But after a new King arose, and had learned about those holy men, with a more extended account, he ordered an iron cauldron to be brought thither, and into it to be cast pitch, resin, and wax, and to be vehemently kindled, and SS. Jason and Sosipater to be plunged into it. But nonetheless those Saints were preserved unharmed; while many of the unbelievers were burned: which seeing, very many ran together to Christ himself. But the King, with a stone hung from his neck, cried out: God of Jason and Sosipater, have mercy on me. And when the Blessed Jason had seen him thus lamenting, admonishing and teaching all the people, Corcyra Island being converted through them, he baptized him, instructed with the Catechism, in the name of the Father and of the Son and of the Holy Spirit: and he named him Sebastian. Not many days after, the son of the King, falling into sickness, died: whom S. Jason by his prayers raised from the dead. And when he had performed many other miracles, and had erected beautiful temples, and had accomplished all other things well and holily, the flock of Christ being increased, in a praiseworthy old age, he passed over to that Christ whom he so greatly desired.
[5] These things, taken from the Menologion collected in Latin by Sirletus, are read thus printed in Greek in the Menæa: to be read also on the 28th. After these things, the King, having stirred up a persecution against the Christians, and the Saints having escaped to a small neighboring island, sailed off himself to punish them; and indeed, having come to the midst of the sea, like Pharaoh of old, he was drowned in the sea. And the people of the Lord offered up hymns of thanksgiving to the Lord; but Jason and Sosipater, freed from the prison, accordingly taught the word of God. But when another King arose, and learned the things concerning the Saints, he also commands an iron cauldron to be brought, and pitch to be cast into it, and resin and wax, and the death of Jason therein. and to be fiercely set on fire, and the Saints to be cast into it. But this being done, and the Saints having been preserved unburned, many of the unbelievers were consumed by fire; but others ran to Christ. And the King, having fastened a stone to his own neck, lamented, saying: O God of Jason and Sosipater, have mercy on me. But the blessed Jason, in the King's presence, having admonished and taught and catechized all the people, baptized him in the name of the Father, and of the Son, and of the Holy Spirit, naming the King Sebastian. And not many days after, the son of the King, falling into sickness, died; but the Apostle, having prayed, raised him up. He thereafter wrought many miracles; and having raised up most beautiful temples, and having accomplished all things well and holily, and having increased the flock of Christ, in a goodly old age he passes over to the longed-for Christ. The same things are had on the 28th day of April in the Ms. Synaxarion of Constantinople, in the Ms. Menæa of Milan of the Ambrosian Library, in the Parisian ones of Cardinal Mazarin and of the Fathers Preachers, and in those of Dijon of the College of the Society of Jesus. On which day also their memory is celebrated in the Typicon of S. Sabas.
[6] As regards the aforesaid narration, since no witnesses of so ancient a matter survive, the Acts seem very uncertain; whose suitable and proportionate antiquity and authority there might be, I fear that it may seem to some nearer to fable than to history, and that the same censure may be incurred both by King Carcylinus, called by a name derived from his island, and by his daughter Cercyra, bearing the Greek name of the same island; which is written Κερκύρα: for nothing is more familiar to the Mythologists than to borrow names for the persons to be brought onto the stage from the places relating to them. I would not therefore stand surety, that this whole matter was not written, after very many centuries, from the traditions of the common people, founded on the constant opinion that those, whose bodies were there venerated, as those of their first Apostles, and whose names were found in the Epistle to the Romans, were disciples and kinsmen of S. Paul. That both certainly rested in peace at Corcyra, commonly called Corfu, we gather even from this, that their bodies were held there in veneration, and thence were carried off to Genoa, when the Ligurians had occupied that island, as we said in the Addenda to January 19, page 1136, in the Life of S. Arsenius Archbishop of the island of Corcyra, from the report of the Vicar general of the Archbishop of Zadar in Dalmatia, who had for twenty years been Archdeacon of Corcyra: but whither they have come is unknown. At Genoa certainly no memory of them survives, either among the proper Offices, published by order of Cardinal Stephen Durazzo, with the Calendar of the Saints who are celebrated in particular churches; or in the Genoese Sanctuary of Mariano de Grimaldi, printed about the year 1613.
[7] For the rest, I would not on that account have all faith withdrawn from the said Acts, because in them Kings of Corcyra are introduced, as though under the Roman Emperors it were not probable that the island had Kings; yet not because they introduce Kings of Corcyra. since that is not so alien to Roman discipline, but that at the time of the nativity of Christ, when an edict went out from Cæsar Augustus that the whole world should be enrolled, and in Palestine it was carried into execution by the Governor of Syria appointed by the same Augustus; Herod was there King, and by his own authority took care that the infants should be slain; and his son Archelaus, he being dead, set out for Rome, that by his father's testament he might obtain the kingdom from Augustus. So also S. Lucius was King in Britain, constituted under the power of the same Romans, and others elsewhere. This I rather wonder at, that the said Acts so end with the death and deeds of S. Jason, that they make no further mention of S. Sosipater: whose name however seems to be honored by the Greeks on November 10, Sosipater is venerated also on November 10 at Constantinople. where in the Menæa it is had thus in the first place, in the Rubric or Title of that very day: On the same month, the 10th. Of the holy Apostles Olympas, Rhodion, Sosipater, Tertius, Erastus, and Quartus. On the same month, the 10th day, Of the Holy Apostles, which is the common title of all the Saints of the Apostolic age, heralds of the Gospel; Olympas, Rhodion, Sosipater, Tertius, Erastus, and Quartus, joined together perhaps for this reason, because their Relics rest together in some one of the Constantinopolitan churches: whence also they have the first place in the Office of that day, as Bishop of Iconium. and a proper Canon, with the Versicles relating thereto, composed by S. Joseph the Hymnographer: in which however there is nothing proper concerning Sosipater. Yet lest there be doubt of whom there is here treatment; in the Elogium, where an account is rendered of each, it is read thus concerning him. But Sosipater, of whom the holy Paul, writing to the Romans, makes mention in his epistle, having become Bishop of Iconium, was perfected in peace; and one may find the Apostle making mention of him many times in his epistles. Sosipater indeed, of whom S. Paul makes mention writing to the Romans in his Epistle; having been made Bishop of Iconium, rested in peace: but the Apostle is more often found to make mention of him in his Epistles. Thus far there, but the last point without foundation; since in his Epistles only once is that name found.
[8] These things being thus set down, all this could and ought to have been referred to April, the Latins seem to treat only of Sopater of Berœa, had not the Sosipater here related by the Latin Martyrologists, and believed to be the brother of Jason, persuaded us to treat here of both kinsmen of Paul. But now, to those considering the matter more attentively, both seem to have been passed over by the Latins, because they did not sufficiently distinguish them from Sopater and Mnason. For of the latter they treat under the name of Jason on July 12; but of the former here under the name of Sosipater, as the circumstances attached to each sufficiently prove. For of this one indeed Usuard, Ado, Notker all write in these same words, At Pyrrhi-Berœa S. Sosipater, disciple of B. Paul the Apostle. Better is it written in the present Roman Martyrology, At Berœa the birthday of S. Sosipater, whom more rightly all would have named Sopater: and whom, if Galesinius had known how to distinguish from the other, he would not have composed for him this Elogium, full of confusion. At Berœa of S. Sosipater the Bishop. He, joined with B. Paul the Apostle both by the bond of faith and by kinship of family, one of the Seventy Disciples, consecrated Bishop of Thessalonica, having executed the office of preaching religiously and vigilantly, rested in the Lord; and in the Notes he alleges Dorotheus as witness of the Bishopric of Thessalonica. But he, with Hippolytus, asserts that he was Bishop of Iconium, as we said above, and that at Thessalonica S. Paul was received by Jason and defended, we have related from the Acts of the Apostles. Nay, on this very same day we shall presently relate other Martyrs who suffered at Thessalonica. Whence Galesinius could have taken the name of Thessalonica from some imperfect Martyrology.
[9] As regards Jason, related in the Roman Martyrology on July 12 in these words: and of Jason or Mnason the Cypriot. In Cyprus, of Blessed Jason an ancient disciple of Christ; him in the Notes Baronius judges to have been called by another and truer name Mnason; and so in most copies of Usuard, Ado, Notker, the supposititious Bede, Bellinus, and others, the name of Naso is read, and concerning him in the Acts of the Apostles, chapter 21, verse 16, these things are read. We were going up to Jerusalem. And there came also with us from Cæsarea certain of the disciples, bringing with them one with whom we should lodge, a certain Mnason a Cypriot, an ancient disciple: and thence the words of all the Martyrologies are taken, and by some this same Mnason or Naso is even called Jason, which on the said day of July may perhaps be more fully confirmed. Meanwhile we ought here to treat of all together, that we ourselves might correct what, following the common error, we had supposed, that of Sopater on this day, and of Jason the companion of Sosipater, there is treatment in the Martyrologies on the said July 12; and so among the Passed-Over for the month of April we deferred both to June and July.
Annotation* nay, he sailed thither about to afflict them with punishment.