THE MARTYRDOM OF SAINT ANDREW THE APOSTLE

1. On this day of Lent, all, not even the Carthaginian calendar itself excepted, prefer St.
Andrew: from which it also appears, how old is the study and respect of all the Churches towards
the Apostle .
of his Acts and Εγκώμια , which, besides others, Assemanus has accurately reviewed. (1)
The Epistle of the Presbyters and Deacons of Achaia, which for so long a time was held by many
to be quite ancient fiction, was called into suspicion by almost all who wished to be kinder: since
only the Latin language had come out, and no Greek copy had been shown, which had been
added or corrupted in the Latin interpretation (2) namely, this, in our age, was finally found in
the Bodleian Library (3) and published in Lipsia by Charles Ghristianus Vuogo, in the year A.D.
700 XXXVIII who, having been brought up in a bad sect, nevertheless placed in this monument
a good work and a useful one, by illuminating it so brilliantly, as much as external doctrine and
prejudice allowed him to do.
That this Epistle is of ancient origin and plainly German, he contends with many arguments,
of which this is the sum: (4) first of all in that Epistle, which the Presbyters and Deacons of
Achaia claim to have written to all the Churches, there stands out a custom which we know to
have prevailed in the ancient times of the Church: for thus and the people of Smyrna wrote to the
Philadelphians about the martyrdom of St. Polycarp, and those from Lyons and Viennese to the
Asians about the martyrdom of St. Pothinus, and the Deacon, who had sent Ignatius to Rome that
they had been accompanied, of his martyrdom to his countrymen: which seems to have been
done in the ancient custom of the Hebrews, which the Maccabees had not once usurped, and that
it was similar in style to those which I have just mentioned, and seems to have been written
down with equal diligence; nor is there anything to be found in it which indicates a later age : on
the other hand, it contains many testimonies of the Christian religion and doctrine, and of the age
itself, in which it is written, that the same was not unknown to the ancient Fathers, and not only
to those from the sixth century. flourished, who are the most numerous, but also older, Oamas in
the first place, whose hymn he brings But those who repudiated it and seem to have had a mere
opinion, were deceived by the title; and since it was evident that the Acts of Andrew were
apocrypha , and that they were the work of the Manichaeans, he judged this epistle undeservedly
a part of them; which is altogether different, and the more foul the former were, the more pure
the latter ought to be in law : that Vuogus, having also examined the reasonings of those who
thought the epistle of the subsisting faith, especially of Tillemontius, who opposed more things
than the rest, made it clear, I think, and plain, and the beginning of the Epistle is, Ἃ τοῖς
ὀφθαλμοῖς ἡμῶν ἴδομεν πάντες οἱ πρεσβύτεροι καὶ διάκονοι τῶν Ἐκκλησιῶν Ἀχαΐας : and that a
codex not unlike the beginning also once came into the hands of Allatius, it is absolutely clear
(5), except that for ιδομεν he reads εθεασάμεθα ; but we must be content with the Bodleian for
the present, why should I not care to submit a copy of that excellent monument after this day's
commentary? whereas Vuogi's book has yet reached the hands of a few, and it will be amusing to
many who have not yet seen it.
In what year the holy apostle died by martyrdom, no one has clearly given, but when the
priests and deacons of Achaia write in their Epistle, that it happened under Aegeus, whom the
colonies of Patras call Consul or υπατον , it is evident that those times are designated when
Achaia enjoyed freedom, that is, one of the in those years which flowed from the Christian year
1661, in which Nero gave the Achaeans freedom, to the year 621, in which Achaia was again
reduced to a province under the authority of Vespasian (6) for we know of no Proconsul of the
Aegean province; which the fasts should report: but it is certain that the consuls were in some
places municipal (7), as also in Colonia they could have been, although almost Duumviri they
heard, and perhaps the coming age will bring forth some coin of the colony of Augusta, Aroes
Patrensis, in which it is written that this magistrate of the Aegean had the right to pass judgment
on the life of a man. αυτονομαι they would live by their own laws, and the magistrates could be
commanded by the Roman Senate to have extraordinary power against the Christians.

2. The remains of the holy Apostle Andrew the Father, where they had been buried, were
sent to Constantinople under Constantius Aug. that they were translated into the great temple of
the Apostles, is a known and attested fact: which we have touched on above (9) also the day of
the Translation was recorded thus by Theodore Lector (10) : Ἀνδρέα δὲ καὰ Λουκᾶ πρὸ πέντε
Νόννων Μαρτίων, nor do they contradict the fasts which Idatio attributes to Sirmond : ".
From then on, there began to be a special interest of the people of Constantinople towards the
holy Apostle : therefore several temples were dedicated to him, the first of which seems to have
been that made by Arcadia, the younger sister of Theodosius, of whom we read in the
Alexandrian Chronicle (11) : Ἡ δὲ Ἀρκαδία ἔκτισε καὶ τὸν οἶκον τοῦ ἁγίου Ἀνδρέου, ἐπίκλην τὰ
Ἀρκαδίας, two other monasteries attached indicate the signatures of the Council of
Constantinople under Mena; the other πλησίον τοῦ στύλου , the other πλησίον τῆς Σατουρνίνου
πόρτης (12) : the other of which I would say was founded by Justinian, unless we wish to count
the fourth, which Codinus attributes to him (13).

3. But in the end that ardor of love was turned aside, so that they made Andrew the founder
of their Church: which appears to have been devised in that mind, so that they might appear to be
contending with the Roman Church for primacy by a certain right: for Andrew was the Apostle
πρωτόκλητος , and under the name of Peter the Great, I affirm that these are commentaries of a
later age, first by Photianis, when that excellent Dorothean Synopsis of the Byzantine Bishops
brought to light, which Cuperus (14) examines in detail, and refutes.
I wonder, however, that Montfauconium, to that famous speech of Chrysostom on spectacles,
which he himself first published, (15) when he came to these words, Ταῦτα ἡ πόλις τῶν
Ἀποστόλων· ταῦτα ἡ τοιοῦτον λαβοῦσα ὑποφήτην· such things there: Therefore also the city of
the Apostles, because Byzantium, as the report was, s. He had Andrew the Apostle as a teacher
of the faith: whom I also think to indicate here, when he says, ταῦτα ἡ τοιοῦτον λαβοῦσα
ὑποφήτην . I suppose you can best explain what Chrysostom said about the relics of the holy
apostles Andrew, Luke and Timothy, which the royal city kept : nor does Chrysostom seem to
have uttered those words in any other sense, who otherwise knew nothing of that reputation, and
showed that he was ignorant of that ancient origin of his Church, for in the eleventh homily
against the Anomoeans, which he had in Constantinople (16), when he compared the two
churches of Antioch and Constantinople and he would like to praise the new citizens, yet he
brought these things forward : Διὰ τοῦτο καὶ ἡμεῖς τῆς ἐκλησίας ἐκείνης ἐν ᾑ καὶ ετέχθημεν, καὶ
ετραφημεν καὶ επαιδεύθημεν, οὐκ ἔλάττον ὑμᾶς φιοῦμεν; . and there was no better place to
commemorate the origin of both, since it was said that, as the former had Peter, so the latter had
Andrew as its founder. : nor more ancient, πρεσβυτέρα κατὰ τὸν χρόνον , could be called the
Church of Antioch, than it appears to have been established by Andrew's brother in the same
period.
Why, that Nicholas I Pontus max. in his "Answers to the Consultation of the Bulgarians",
when they wanted to know how many Patriarchs there really were, he wrote first of all, "Truly
those are to be considered Patriarchs who obtain the Apostolic Sees through the Pontifical
Succession", then he clearly added (17) : "The Church of Constantinople nor the Apostles no one
instituted it, nor did the Nicaean Synod, which is more famous and more venerable than the
Synod of the present, make any mention of it.
And here we may supply a new argument against that Synopsis, for the false Dorotheus and the
false Procopius (18) report that Stachyn was the first bishop of the Byzantines, appointed by
Andrew the Apostle, whom, namely, from the number l XX They make disciples, a name taken
from Paul's epistle to the Romans (19) where he says, Ἀσπάσασθε Οὐρβανὸν τὸν συνεργὸν ἡμῶν
ἐν Χριστῷ, καὶ Στάχυν τὸν ἀγαπητόν μου . that Stachyos was the first bishop of the city and
martyr in the Calendar of the Church of Constantinople, which began with him, there is no
reason: especially since his relics are also said to be buried there? wherefore, while no mention
of this is made in our Calendar, it is plain that the whole of that history was made up after the
eighth century, and that it came out then, when the Constantinople defection from the Roman
Church, which they were inciting, was endeavoring to protect by authority : as we shall show
more fully at the end.

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(15) Op. T. vi, p. 272. "This is the city of the Apostles, this is the one that received such a
teacher."
(16) Work T. i, pag. 541. " Therefore no. " we love you less than that Church In whom we
are known, brought up, and learned , this is the sister of him, and you have declared that kinship
by work, although she is older in time, yet this is more fervent in faith.
(17) No. 92, T. v, Conc. Hard. page 381
(18) V Cavem, T. i, in Doroth.
(19) c. 16, no. 9.
(20) The whole interpretation is Voogi's; in and if anything less pleases us, we will note it
instead.
(21) Baronius calls this passage about the Holy Spirit a Graecism (in Martyr. to this day) and
thinks it is from another hand, especially because it is not repeated in all the Latin copies, but if
the heretical Greek had wanted to vindicate his cause, he would have used completely different
words , for these indeed do not differ from the Catholic doctrine of Cyilill, who says, (l. x.
comment in John p. 901 . _ For as the Spirit naturally abiding in him, but proceeding through
him, is proper to the Son, so also to the Father. See Petavius de It trills. I. vii, c. iii, n. 8.
Moreover, if you compare the Latin examples of this Epistle in not one place, you will find that
they have been interpolated.
(22) Vuoogus admits that this passage has been troubled, and he does not have his
interpretation secure enough or certain, because indeed in doubtful matters one may interpose his
own judgment, I would render the Greek as follows : whose Martyrdom we narrate in the
presence of the contemplated, for the ἑνὸς indeed is also called the ἑνὸς year : but I do not
understand what this means, or what it signifies.
(23) Ἄμωμον Παρθένον is no longer here thought Vuogus, than Ἀθαλάμευτον Παρθένον
whether she had not experienced a husband, and the very word of Parthénos is equally valid, but
the very comparison of the virgin earth presents to us the holy Virgin Mary, immaculate from her
very origin, since that earth, from which the first man was fashioned, was even then such as God
had decreed it to be a little while before; nor It had been said to Adam, "Cursed is the ground
because of your work" (Gen. c. iii, n. 17).
(24) At this point, Vuogus points out that a few things are missing in the Bodleian codex, for
he says that he found a writing in Σταυρου θε...ου, but perhaps it was written, as I really think,
for whom he offered for example, the case of Θεὶς ὑπὲρ ἁμαρτημάτων τοῦ λαοῦ, or the like.
(25) Τετράδιον, when I speak of the military that is, there are four soldiers: why twenty eight
soldiers are said to have inflicted as many blows on the holy Apostle, we read in the Acts of the
Apostles, the custody of Peter by Herod had been committed Τεσαρσι τετραδίοις στρατιωτῶν
(chapter xii, n. 4).
(26) What is thus τριπάσσαλον is less well known, but the machine seems to have been made
of three compact stakes, the first of which stood straight, the others were bent, to be twisted into
pieces; although πάσσαλος is a nail or a peg, what if I make a mistake in the lesson? In
Hesychius πασσάριος is σταυρός : if you read here Εἰς τριπασσάριον, I should say that the cross
is represented by three stakes or a Y.
 (27) Vuoogus admits that he found in the codex Ἀντὶ δαμαυ κρεμᾶσαι ἐγνώσθεις, why then
can it be translated, "a reward for seeing the officer whom you hang" ? what follows confirms
this opinion.
To this belong what we read for this day in the Gregorian Sacramentary: for the preface is
like this, of your Christ, how He showed by his conversation: that what he had preached with a
free voice, and did not remain silent while hanging on the Cross, and that he deserved to follow
the Author of eternal life both in this life and in the race of death, and what follows.
(29) Vuogus reads in the codex, Βάλλοντες δὲ τὰς χεῖρας ἐν τῷ σταυρῷ οἱ ὑπηρέται, οὐκ
ἠδύναντο φθάσαι αὐτόν, ἐξίστατο δὲ (...οὗτος...), the reading seems to be retained: otherwise it
would have been written, Αὐτός δὲ ἐξίστατο, nor φθάνω rejects chance.
(30) What follows, he thought, was sewn up Vuogus, but those which treat of the departure
of the Aegean, correspond to those above, which the apostle had foretold to him; but those which
pertain to the commemoration of the last year, they seem to be of a later age, and then added,
when the Epistle began to be read in the churches : to which also refers that invocation before the
beginning Κύριε ἐλέησον , which the ancients preferred to sacred readings, as the ancient codes
of the Churches not infrequently exhibit, those words πάντας ἀνθρώπους & c., from the first
letter of Paul to Timothy, ch. ii, n. 4, appears to have been taken down.