Ethics, Virtue, and Martyrdom: A Christian Ending – Blameless
Ethics, Virtue, and Martyrdom: A Christian Ending – Blameless

Summary/Abstract: St. Stephen is often called the first martyr. In one sense, this is not consistent with the teaching of the Church. The first martyrs were the infants slain by Herod for the sake of Christ. They are martyrs, glorified as saints. But what did they do to be honored in such a way? They did not live lives of virtue or teach prophetically. They did not offer a theological defense against heretics or heal the sick or work wonders. They simply spilled their blood because of our Lord, and that blood united them with Christ as saints. These examples help correct a misconception as to what it is to become a saint through martyrdom. The Tradition holds that everything depends on how one finishes life, as the thief on the cross, the first man to enter Paradise, shows. Yet, the idea that martyrdom can set all sins aside runs against moralistic tendencies in our culture, so that the authenticity of many martyrs as saints is questioned. Examples include St. Tsar Nicholas II. Although an ineffectual leader and a flawed character, he was killed by atheists because he was the Christian ruler and therefore became a saint through martyrdom. The early 20th century was marked by the Soviet Union’s slaughtering at least 3 million but perhaps as high as 30 million Christians for their faith. Atheism was imposed by brute force. As this was taking place, Adolf Hitler was proclaimed Man of the Year in 1938 in the U.S. publication Time Magazine. Although the article was clearly cautious of this powerful man and indicated conflict on the immediate horizon, Hitler was portrayed as an incredibly effective leader with a frightening but still legitimate political position. Needless to say, these terrible times were complex and very troubled. Modernity’s promise through reason of establishing ideal political systems that would bring lasting peace should have rotted in the trenches of World War I. However, they persisted. The “war to end all wars” left some still imagining that they had simply chosen the wrong system and that in time a true political philosophy would win the day. Romania was caught between the two conflicting atheistic powers of the first half of the 20th century. For a complexity of reasons which in retrospect can be seen to be unsound, some chose the side of the fascists with their anti-Semitism and bigotry in tow. Preferences for the side opposing Stalin did not negate the fact that many were trying as imperfect vessels to follow Christ. Some among these people ended their lives as true martyrs. Those that lived out their days unrepentant of their hatred should surely be remembered in our prayers that God may have mercy on them. But for those that, imperfect though they were, were oriented rightly in faith and killed for Christ’s sake, the Church must bear witness that their blood covers their sins, their error, and offense. Martyrdom constitutes a supreme metanoia, like the thief’s confession to Christ on the cross, after which everything starts anew in salvation. They are saints.

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