The Passion of Saints Perpetua and
Felicity is a Third Century account of Christian martyrdom in the
Roman province of Carthage, which was mostly adapted from the diary of
St. Perpetua. Although the story is short, it paints a vivid
portrait of religious persecution, draconian penal codes, the resolve
of Christian martyrs, and Christian martyrdom as a witness to the developing Christian faith. The
diary further depicts its era's social dynamics, and, while perhaps
an anachronistic opinion, contrasts social norms with a sense of
gender equality among the martyrs.
The first two chapters of the passion are the prologue explaining the purpose of preserving the narrative, and introduces the imprisoned Christians. Newer events are considered a more pertinent witness to the continued guidance of the Holy Spirit, as some may believe such experiences are limited to past generations.1 This quality sets a precedent for continuing to record and retell similar accounts in the future. The imprisoned Christians are then introduced, with Perpetua's social and familial background given the most detail.
The account of Perpetua begins in the third chapter, with her father's dismay at her conversion to Christianity, her baptism, and her arrest by Roman authorities. Throughout her trial and time in prison, Perpetua's resolve as a Christian is continuously tested by her father and Roman authorities pleading with her to renounce her conversion and offer a sacrifice in honor of the Roman Emperor. Although she is noticeably saddened by her father's emotional turmoil as a result of her ordeal, she is nonetheless resolute in faith. As a result of the Christian prisoners' willingness for to die for their faith, the military adjutant and some members of the animal game's audience became Christians.2 The final four chapters of the passion detail the martyrdom of the Christians; being whipped by gladiators, attacked by animals, and finally executed by sword.
Over the course of the account, Perpetua has multiple numinous experiences from the Holy Spirit. Some of her visions give her a glimpse at the afterlife which awaits her matyrdom; an idyllic paradise where she reunites with her slain comrades. Other visions give her an allegorical expectation of what she is to expect during her execution. Perpetua's visions prepare her for a physically cruel and painful experience, which will likewise be a spiritual battle to test her faith.
Two of Perpetua's visions are of her deceased brother Dinocrates. In the first vision, Dinocrates is disfigured and unable drink from a water supply. After Perpetua prays for him, she has a second vision in which his disfigurement is mostly healed, and he can access the previously elusive water supply. Dinocrates is not said to have been a Christian, so it is not entirely comparable, but Perpetua's second vision does bear resemblance to praying for the deceased as an indulgence for the remission of temporal punishment.3
Perpetua's account depicts a contrast in social norms between Roman and Christian social groups. In the prologue, Perpetua is said to have a mother. However, throughout her narrative, only Perpetua's father is shown to actively involve himself in attempting to have her acquitted. Perpetua's mother is absent. Furthermore, Perpetua's father's role in the narrative is treated as a figure of authority which Perpetua must defy in order to build up her courage to defy the Roman government itself.4
In contrast with Roman society, Perpetua's Christian community appears egalitarian. At no point in the story does Perpetua indicate having an inferior status to her male peers by merit of her femininity. The figure who is treated with a greater degree of reverence is Saturus, who was Perpetua's catechist.5 Saturus' superior status is shown as following the hierarchy of teacher as the superior of the pupil, rather than male as the superior of the female; which is stated in Perpetua's vision in which he was the first to ascend the ladder to paradise.6
The Passion of Saints Perpetua and Felicity is rather short, being only 11 pages in Heffernan's book. However, Perpetua's account, as well as the additional sources edited in the narrative, provide a layered and dynamic insight to Christian life in antiquity. The ordeals of Roman persecution against Christian are illustrated in graphic detail; the motivations of Christian martyrs, and their Spiritual experiences, are articulated; social norms in Roman society and Christian communities are contrasted; and Rome is presented as an inadvertent assistant in spreading Christianity through persecution of Christians.
The first two chapters of the passion are the prologue explaining the purpose of preserving the narrative, and introduces the imprisoned Christians. Newer events are considered a more pertinent witness to the continued guidance of the Holy Spirit, as some may believe such experiences are limited to past generations.1 This quality sets a precedent for continuing to record and retell similar accounts in the future. The imprisoned Christians are then introduced, with Perpetua's social and familial background given the most detail.
The account of Perpetua begins in the third chapter, with her father's dismay at her conversion to Christianity, her baptism, and her arrest by Roman authorities. Throughout her trial and time in prison, Perpetua's resolve as a Christian is continuously tested by her father and Roman authorities pleading with her to renounce her conversion and offer a sacrifice in honor of the Roman Emperor. Although she is noticeably saddened by her father's emotional turmoil as a result of her ordeal, she is nonetheless resolute in faith. As a result of the Christian prisoners' willingness for to die for their faith, the military adjutant and some members of the animal game's audience became Christians.2 The final four chapters of the passion detail the martyrdom of the Christians; being whipped by gladiators, attacked by animals, and finally executed by sword.
Over the course of the account, Perpetua has multiple numinous experiences from the Holy Spirit. Some of her visions give her a glimpse at the afterlife which awaits her matyrdom; an idyllic paradise where she reunites with her slain comrades. Other visions give her an allegorical expectation of what she is to expect during her execution. Perpetua's visions prepare her for a physically cruel and painful experience, which will likewise be a spiritual battle to test her faith.
Two of Perpetua's visions are of her deceased brother Dinocrates. In the first vision, Dinocrates is disfigured and unable drink from a water supply. After Perpetua prays for him, she has a second vision in which his disfigurement is mostly healed, and he can access the previously elusive water supply. Dinocrates is not said to have been a Christian, so it is not entirely comparable, but Perpetua's second vision does bear resemblance to praying for the deceased as an indulgence for the remission of temporal punishment.3
Perpetua's account depicts a contrast in social norms between Roman and Christian social groups. In the prologue, Perpetua is said to have a mother. However, throughout her narrative, only Perpetua's father is shown to actively involve himself in attempting to have her acquitted. Perpetua's mother is absent. Furthermore, Perpetua's father's role in the narrative is treated as a figure of authority which Perpetua must defy in order to build up her courage to defy the Roman government itself.4
In contrast with Roman society, Perpetua's Christian community appears egalitarian. At no point in the story does Perpetua indicate having an inferior status to her male peers by merit of her femininity. The figure who is treated with a greater degree of reverence is Saturus, who was Perpetua's catechist.5 Saturus' superior status is shown as following the hierarchy of teacher as the superior of the pupil, rather than male as the superior of the female; which is stated in Perpetua's vision in which he was the first to ascend the ladder to paradise.6
The Passion of Saints Perpetua and Felicity is rather short, being only 11 pages in Heffernan's book. However, Perpetua's account, as well as the additional sources edited in the narrative, provide a layered and dynamic insight to Christian life in antiquity. The ordeals of Roman persecution against Christian are illustrated in graphic detail; the motivations of Christian martyrs, and their Spiritual experiences, are articulated; social norms in Roman society and Christian communities are contrasted; and Rome is presented as an inadvertent assistant in spreading Christianity through persecution of Christians.
______________
1.Thomas J. Heffernan, The Passion of
Perpetua and Felicity. (New York: Oxford University Press, 2012).
126.
2. Heffernon, Passion of Perpetua and Felicity. 132-133.
3. Catechism of the Catholic Church, 2nd ed. (Washington, DC: United States Catholic Conference, 2000). §1479.
4. Kate Cooper, "A Father, a Daughter and a Procurator: Authority and Resistance in the Prison Memoir of Perpetua of Carthage." Gender & History 23, no. 3 (2011). 692.
5. Heffernon, Passion of Perpetua and Felicity. 46.
6. Heffernon, Passion of Perpetua and Felicity. 127.
2. Heffernon, Passion of Perpetua and Felicity. 132-133.
3. Catechism of the Catholic Church, 2nd ed. (Washington, DC: United States Catholic Conference, 2000). §1479.
4. Kate Cooper, "A Father, a Daughter and a Procurator: Authority and Resistance in the Prison Memoir of Perpetua of Carthage." Gender & History 23, no. 3 (2011). 692.
5. Heffernon, Passion of Perpetua and Felicity. 46.
6. Heffernon, Passion of Perpetua and Felicity. 127.
Bibliography:
Catechism of the Catholic Church. 2nd ed. Washington, DC: United States Catholic Conference, 2000.
Cooper, Kate. "A Father, a
Daughter and a Procurator: Authority and Resistance in the Prison
Memoir of Perpetua of Carthage." Gender & History 23, no. 3
(2011). 685-702.
Heffernan, Thomas J. The Passion of Perpetua and Felicity. New York: Oxford University Press, 2012.
Heffernan, Thomas J. The Passion of Perpetua and Felicity. New York: Oxford University Press, 2012.
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