MARCEL OF APAMEA

Saint Marcellus of Apamea is one of the rare martyrs of the late fourth century. In an era when Orthodox Christianity triumphed in the Roman Empire and was confirmed by powerful imperial decrees, Marcel fought against pagan temples, like Don Quixote. He was ill and could hardly move, and the pagans burned him alive.

1 The ancient city of Apamea in northwestern Syria was one of the largest metropolises in the Middle East, situated on the Orontes River. Marcellus became bishop there in the last quarter of the 4th century. A native of Cyprus, he was apparently an imperial official before his conversion. This background made him particularly sensitive to the struggle against paganism and the policies of Christian emperors, particularly the suppression of pagan cults and the destruction of temples.

2 In this part of Syria, where Apamea was located, paganism was still very widespread. Emperor Theodosius the Great (379–395) issued several decrees abolishing public pagan cults. Marcellus took advantage of this order. As a very pious and spiritual man, however, he relied neither on the army nor the police, but on divine power and the grace of prayer. In addition, he suffered from gout, had difficulty moving, and was unable to actively participate in the destruction of idols.

3 The ancient church historians Theodoret of Cyrus (393–457) and Sozomen of Cyprus (400–450) preserved information about Marcellus’s participation in the fight against paganism in their “Ecclesiastical Histories.” Each tells a separate story, and while Theodoret speaks of a successful destruction, Sozomen describes Marcellus’s failure under tragic circumstances. Sozomen was from Cyprus, where Marcellus originally came, and Theodoret was from Syria and was a bishop there. This confirms their reputation as heirs of the ecclesiastical figures who were direct witnesses to the events surrounding Marcellus’s life and death.

4 In Chapter 22 of Book 5 of his Ecclesiastical History, Theodoret reports that the temple of Zeus to be destroyed was so massive that all attempts to demolish it were in vain. When the building was undermined and covered with wooden stakes to set it ablaze and cause it to collapse, the fire did not break out for unknown reasons. Theodoret himself believed in pagan witchcraft. Marcellus then offered a bold prayer, laden with biblical prophetic symbols, and sprinkled the tree with holy water. The building collapsed.

5 Sozomen, in turn, reports in the 15th chapter of the 7th book of his History that at the very moment the Temple of Zeus was being destroyed, the pagans took advantage of the fact that the entire police force had rushed to the scene of the destruction, while Marcellus himself, like the biblical Moses, whose hands could barely be raised, stood aside, lost in prayer and suffering from the pain in his legs. The pagans seized him and burned him alive.

6 According to ecclesiastical practice at the time, Marcellus was a married bishop. After some time, the direct perpetrators of his murder were discovered. Marcellus’ sons yearned for revenge. A local church council was then convened, which forbade such revenge. “It is unjust to avenge such a death, for which one should thank God,” was the council’s verdict.

7 In modern times, archaeologists have discovered traces of destroyed pagan sanctuaries near Apamea, confirming the historicity of ancient historians’ accounts of Marcellus. The synodal decree concerning the consequences of the event is extremely important. The ancient Church forbade Christians from seeking martyrdom on their own and from provoking pagans to cruelty. The verdict against Marcellus established an additional standard of conduct for Christians in future times. Revenge as such was forbidden. And death, so absurd and accidental from the perspective of secular logic, was recognized as “suffering for God.”