fermentum
l. fermentum ameliorates ethanol - induced gastric injury in mice (r) .
l. fermentum can reduce inflammation of the upper small intestine in mice (r) .
green tea extract and l. fermentum protect liver cells against ethanol exposure (r) .
l. fermentum decreases rac, p38, and nf - kappab activation (r) .
l. fermentum reduces gastrointestinal and upper respiratory tract infections in infants (r, r) .
l. fermentum increases lactobacillus, bifidobacterium and eubacterium levels in mice (r, r) .
l. fermentum significantly alleviates liver damage in alcoholic liver disease mice (r, r) .
l. fermentum increase in the proportion of natural killer (nk) cells (r) .
l. fermentum both increases (r) and decreases il - 4 (r, r) .
l. fermentum reduces the duration and severity of respiratory illness in highly trained distance runners (r) .
l. fermentum increases iga (r, r, r), and decreases ige (r) .
l. fermentum increases the activity of antioxidant enzymes superoxide dismutase, catalase, and glutathione peroxidase (r) .
l. fermentum stimulates mucosal immunity, by stimulating tracheal lymphocyte proliferation and increasing lung macrophage population (r) .
l. fermentum reduced the severity of gastrointestinal and respiratory illness symptoms in male but not female cyclists (r) .
l. fermentum inhibits the growth of gardnerella vaginalis (r) and e. coli (r) in mice .
l. fermentum attenuates colitis and accelerates colitis recovery in mice and rats (r, r, r, r) .
l. fermentum increases the igg2a response over igg1, indicating a th1 - biased humoral response (r, r) .
l. fermentum both increases (r, r, r) and decreases il - 10 (r, r) .
l. fermentum decreases il - 1 β, tnf - α, and inos (r, r, r) .
l. fermentum was shown to increase the bioavailability of calcium, phosphorus, and zinc in fermented goat milk (r) .
l. fermentum alleviates pain and reduces the load of staphylococcus in the breastmilk of women suffering from painful breastfeeding (r) .
l. fermentum normalizes the composition of gut microbiota and alleviates ampicillin - induced inflammation in the colon in mice (r) .
l. fermentum reduces anxiety - like behavior and alleviates the ampicillin - induced impairment in memory retention in mice (r) .
l. fermentum elevates mineralocorticoid and n - methyl - d - aspartate receptors in the hippocampus after ampicillin treatment (r) .
a strain of l. fermentum agr1487 causes a pro - inflammatory response in the host and should be avoided (r) .
i hope if someone else knows of another product that has the lactobacillus fermentum me - 3, that they will let us know .
l. fermentum alleviates immunosenescence by enhancing antioxidant enzyme activities, and was shown to reduce e. coli infection in aging mice (r) .
l. fermentum improves resistance against lethal influenza infection in both mice and chicken, by activating the th1 response and augmenting iga production (r) .
both live and dead l. fermentum have been demonstrated to attenuate the inflammatory process and diminish inflammatory mediators in laboratory experiments (r, r) .
l. fermentum enhances the protective effect of ssanghwa - tang (sht), a traditional herbal medicine formula, on rat liver (r) .
l. fermentum increases il - 2 (r, r) and decreases il - 6 (r) and il - 8 (r) .
l. fermentum inhibits both c. albicans and c. glabrata, the two most common pathogenic yeasts of humans, in the laboratory (r) .
l. fermentum increases ifn - γ (r, r, r, r) (a study where it was decreased: (r) ) .
the results demonstrated that l. fermentum uco - 979c is a very good candidate as a probiotic for the protection of humans against h. pylori infections .
l. fermentum degrades αs1 - casein and lowers the recognition and the binding of this casein to ige from the blood of patients with cow’s milk allergy (r) .
l. fermentum is one of the less studied probiotic strains that shows many promising health benefits, such as boosting the immune response, improving liver health and lowering cholesterol levels .
lactobacillus fermentum is a gram - positive lactic acid bacterium, commonly found in fermenting animal and plant material. it is also commonly found as a component of the human microbiota .
l. fermentum combats streptococcus pneumoniae (r), pseudomonas aeruginosa (r), s. typhimurium infection in mice (r, r) and salmonella infection in mice (r) .
the third pillar is composed of the offer to enterprises / companies which in their daily hard work and achieved successes can rely on humulus et fermentum to provide them with a well deserved treat .
l. fermentum reduces total blood cholesterol, total triglyceride levels and low - density lipoprotein (ldl) cholesterol in mice. it also decreased body weight and liver weight / body weight ratio (r) .
l. fermentum increases occludin, egf, egfr, vegf, fit - 1, iκb - α, nnos, enos, mn - sod, cu / zn - sod, cat (r) .
l. fermentum suppresses the growth of staphylococci, enterotoxigenic enterobacteria and candida albicans (r). it was shown to combat s. aureus and p. aeruginosa, common pathogens in hospital - acquired infections (r) .
l. fermentum is commonly found in fermented food products and is considered a “generally recognized as safe” (gras) organism by the us fda (r). it was found to be safe in infants and children (r, r) .
the food & beer revolution is gaining more and more momentum world wide! craft beer is the adequat alternative to other luxurious drinks. humulus et fermentum sàrl is your local reference for craft beer, providing objective information about the products and its quality .
fermentum was located 30 minutes from our hotel in northern rome (not its fault). definitely a better choice for those coming from colosseum or south. located next to a huge nature area bisected by a roman aqueduct that runs for miles. definitely worth a look... .
helicobacter pylori is considered as the main risk factor in the development of gastric cancer. in the present study, we performed a detailed characterization of the probiotic properties and the anti - h. pylori activity of a previously isolated lactobacillus strain — lactobacillus fermentum uco - 979c — obtained from human gut .
oral administration of l. fermentum potentates the immunologic response of an anti - influenza vaccine and may provide enhanced systemic protection by increasing the th1 response and virus - neutralizing antibodies. the incidence of an influenza - like illness during 5 months after vaccination was decreased in the group that consumed this probiotic (r, r) .
following an application from biosearch life, submitted for authorisation of a health claim pursuant to article 14 of regulation (ec) no 1924 / 2006 via the competent authority of france, the efsa panel on dietetic products, nutrition and allergies (nda) was asked to deliver an opinion on the scientific substantiation of a health claim related to lactobacillus fermentum cect 5716 and decreases the staphylococcus load in breast milk. high staphylococcus load in breast milk is a risk factor for infectious mastitis. the scope of the application was proposed to fall under a health claim referring to disease risk reduction. the panel considers that lactobacillus fermentum cect 5716 is sufficiently characterised. in the context of this application, the staphylococcus load in breast milk can be considered a risk factor for the development of infectious mastitis, as long as evidence is provided that the consumption of lactobacillus fermentum cect 5716 reduces the staphylococcus load in breast milk as well as the incidence of infectious mastitis. three human intervention studies investigated the effect of lactobacillus fermentum cect 5716 on the staphylococcus load of breast milk in lactating women. one of these studies was conducted in lactating women free of infectious mastitis at baseline. the panel considers that no conclusions can be drawn from this study for the scientific substantiation of the claim owing to important methodological limitations. the other two studies were conducted in lactating women with infectious mastitis and, therefore, the effect of the intervention on the incidence of infectious mastitis cannot be assessed. the panel concludes that a cause and effect relationship has not been established between the consumption of lactobacillus fermentum cect 5716 and a reduction of the staphylococcus load in breast milk which reduces the risk of infectious mastitis .
small pieces of the consecrated bread from the episcopal mass, called fermentum (leaven), were sent to parish churches and placed in the consecrated wine at the eucharist to signify the unity of the christian assembly with their bishop. this practice dates from the fifth century in rome. it continues today in some dioceses of the episcopal church on maundy thursday. a fragment of bread from a eucharist celebrated by the bishop during holy week is placed in the cup after the eucharistic prayer at the evening parish liturgy. a related custom is called commixture, in which the presider places a fragment of consecrated bread in the cup at every eucharist. it is infrequently practiced in the episcopal church today. see commixture .
the strain tolerated ph 3. 0; grew in the presence of 2% bile salts; produced lactic acid and hydrogen peroxide; aggregated in saline solution; showed high hydrophobicity; showed high adherence to glass; caco - 2 and gastric adenocarcinoma human cells (ags) cells; showed an efficient colonization in mongolian gerbils; and potently inhibited the growth and urease activity of h. pylori strains. l. fermentum uco - 979c significantly inhibited h. pylori - induced il - 8 production in ags cells and reduced the viability of h. pylori. with regard to innocuousness, the strain uco - 979c was susceptible to several antibiotics and did not produce histamine or beta - haemolysis in blood agar containing red blood cells from various origins .
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1. soter, bishop of the church of rome, died after an episcopate of eight years, and was succeeded by eleutherus, the twelfth from the apostles. in the seventeenth year of the emperor antoninus verus, the persecution of our people was rekindled more fiercely in certain districts on account of an insurrection of the masses in the cities; and judging by the number in a single nation, myriads suffered martyrdom throughout the world. a record of this was written for posterity, and in truth it is worthy of perpetual remembrance .
2. a full account, containing the most reliable information on the subject, is given in our collection of martyrdoms, which constitutes a narrative instructive as well as historical. i will repeat here such portions of this account as may be needful for the present purpose .
3. other writers of history record the victories of war and trophies won from enemies, the skill of generals, and the manly bravery of soldiers, defiled with blood and with innumerable slaughters for the sake of children and country and other possessions .
4. but our narrative of the government of god will record in ineffaceable letters the most peaceful wars waged in behalf of the peace of the soul, and will tell of men doing brave deeds for truth rather than country, and for piety rather than dearest friends. it will hand down to imperishable remembrance the discipline and the much - tried fortitude of the athletes of religion, the trophies won from demons, the victories over invisible enemies, and the crowns placed upon all their heads .
chapter 1. the number of those who fought for religion in gaul under verus and the nature of their conflicts .
1. the country in which the arena was prepared for them was gaul, of which lyons and vienne are the principal and most celebrated cities. the rhone passes through both of them, flowing in a broad stream through the entire region .
2. the most celebrated churches in that country sent an account of the witnesses to the churches in asia and phrygia, relating in the following manner what was done among them .
3. the servants of christ residing at vienne and lyons, in gaul, to the brethren through out asia and phrygia, who hold the same faith and hope of redemption, peace and grace and glory from god the father and christ jesus our lord .
4. then, having related some other matters, they begin their account in this manner: the greatness of the tribulation in this region, and the fury of the heathen against the saints, and the sufferings of the blessed witnesses, we cannot recount accurately, nor indeed could they possibly be recorded .
5. for with all his might the adversary fell upon us, giving us a foretaste of his unbridled activity at his future coming. he endeavored in every manner to practice and exercise his servants against the servants of god, not only shutting us out from houses and baths and markets, but forbidding any of us to be seen in any place whatever .
7. first of all, they endured nobly the injuries heaped upon them by the populace; clamors and blows and draggings and robberies and stonings and imprisonments, and all things which an infuriated mob delight in inflicting on enemies and adversaries .
8. then, being taken to the forum by the chiliarch and the authorities of the city, they were examined in the presence of the whole multitude, and having confessed, they were imprisoned until the arrival of the governor .
and his neighbor, interfered. his life was so consistent that, although young, he had attained a
and fervent in spirit. such being his character, he could not endure the unreasonable judgment against us, but was filled with indignation, and asked to be permitted to testify in behalf of his brethren, that there is among us nothing ungodly or impious .
, being well pleased even to lay down his life in defense of the brethren. for he was and is a
and the proto - witnesses were manifestly ready, and finished their confession with all eagerness. but some appeared unprepared and untrained, weak as yet, and unable to endure so great a conflict. about ten of these proved
, which has perhaps a little stronger manuscript support. but valesius points out that the former word is more unusual, and therefore more likely to have been changed into the latter by a copyist than the latter into the former. ]
12. then all of us feared greatly on account of uncertainty as to their confession; not because we dreaded the sufferings to be endured, but because we looked to the end, and were afraid that some of them might fall away .
13. but those who were worthy were seized day by day, filling up their number, so that all the zealous persons, and those through whom especially our affairs had been established, were collected together out of the two churches .
14. and some of our heathen servants also were seized, as the governor had commanded that all of us should be examined publicly. these, being ensnared by satan, and fearing for themselves the tortures which they beheld the saints endure, and being also urged on by the soldiers, accused us falsely of thyestean banquets and œdipodean intercourse, and of deeds which are not only unlawful for us to speak of or to think, but which we cannot believe were ever done by men .
15. when these accusations were reported, all the people raged like wild beasts against us, so that even if any had before been moderate on account of friendship, they were now exceedingly furious and gnashed their teeth against us. and that which was spoken by
16. then finally the holy witnesses endured sufferings beyond description, satan striving earnestly that some of the slanders might be uttered by them also .
18. for while we all trembled, and her earthly mistress, who was herself also one of the witnesses, feared that on account of the weakness of her body, she would be unable to make bold confession, blandina was filled with such power as to be delivered and raised above those who were torturing her by turns from morning till evening in every manner, so that they acknowledged that they were conquered, and could do nothing more to her. and they were astonished at her endurance, as her entire body was mangled and broken; and they testified that one of these forms of torture was sufficient to destroy life, not to speak of so many and so great sufferings .
19. but the blessed woman, like a noble athlete, renewed her strength in her confession; and her comfort and recreation and relief from the pain of her sufferings was in exclaiming,' i am a christian, and there is nothing vile done by us.'
20. but sanctus also endured marvelously and superhumanly all the outrages which he suffered. while the wicked men hoped, by the continuance and severity of his tortures to wring something from him which he ought not to say, he girded himself against them with such firmness that he would not even tell his name, or the nation or city to which he belonged, or whether he was bond or free, but answered in the roman tongue to all their questions,' i am a christian.' he confessed this instead of name and city and race and everything besides, and the people heard from him no other word .
21. there arose therefore on the part of the governor and his tormentors a great desire to conquer him; but having nothing more that they could do to him, they finally fastened red - hot brazen plates to the most tender parts of his body .
22. and these indeed were burned, but he continued unbending and unyielding, firm in his confession, and refreshed and strengthened by the heavenly fountain of the water of life, flowing from the bowels of christ .
23. and his body was a witness of his sufferings, being one complete wound and bruise, drawn out of shape, and altogether unlike a human form. christ, suffering in him, manifested his glory, delivering him from his adversary, and making him an ensample for the others, showing that nothing is fearful where the love of the father is, and nothing painful where there is the glory of christ .
24. for when the wicked men tortured him a second time after some days, supposing that with his body swollen and inflamed to such a degree that he could not bear the touch of a hand, if they should again apply the same instruments, they would overcome him, or at least by his death under his sufferings others would be made afraid, not only did not this occur, but, contrary to all human expectation, his body arose and stood erect in the midst of the subsequent torments, and resumed its original appearance and the use of its limbs, so that, through the grace of christ, these second sufferings became to him, not torture, but healing .
25. but the devil, thinking that he had already consumed biblias, who was one of those who had denied christ, desiring to increase her condemnation through the utterance of blasphemy, brought her again to the torture, to compel her, as already feeble and weak, to report impious things concerning us .
26. but she recovered herself under the suffering, and as if awaking from a deep sleep, and reminded by the present anguish of the eternal punishment in hell, she contradicted the blasphemers.' how,' she said,' could those eat children who do not think it lawful to taste the blood even of irrational animals?' and thenceforward she confessed herself a christian, and was given a place in the order of the witnesses .
27. but as the tyrannical tortures were made by christ of none effect through the patience of the blessed, the devil invented other contrivances — confinement in the dark and most loathsome parts of the prison, stretching of the feet to the fifth hole in the stocks, and the other outrages which his servants are accustomed to inflict upon the prisoners when furious and filled with the devil. a great many were suffocated in prison, being chosen by the lord for this manner of death, that he might manifest in them his glory .
28. for some, though they had been tortured so cruelly that it seemed impossible that they could live, even with the most careful nursing, yet, destitute of human attention, remained in the prison, being strengthened by the lord, and invigorated both in body and soul; and they exhorted and encouraged the rest. but such as were young, and arrested recently, so that their bodies had not become accustomed to torture, were unable to endure the severity of their confinement, and died in prison .
29. the blessed pothinus, who had been entrusted with the bishopric of lyons, was dragged to the judgment seat. he was more than ninety years of age, and very infirm, scarcely indeed able to breathe because of physical weakness; but he was strengthened by spiritual zeal through his earnest desire for martyrdom. though his body was worn out by old age and disease, his life was preserved that christ might triumph in it .
30. when he was brought by the soldiers to the tribunal, accompanied by the civil magistrates and a multitude who shouted against him in every manner as if he were christ himself, he bore noble witness .
31. being asked by the governor, who was the god of the christians, he replied,' if you are worthy, you shall know.' then he was dragged away harshly, and received blows of every kind. those near him struck him with their hands and feet, regardless of his age; and those at a distance hurled at him whatever they could seize; all of them thinking that they would be guilty of great wickedness and impiety if any possible abuse were omitted. for thus they thought to avenge their own deities. scarcely able to breathe, he was cast into prison and died after two days .
32. then a certain great dispensation of god occurred, and the compassion of jesus appeared beyond measure, in a manner rarely seen among the brotherhood, but not beyond the power of christ .
33. for those who had recanted at their first arrest were imprisoned with the others, and endured terrible sufferings, so that their denial was of no profit to them even for the present. but those who confessed what they were were imprisoned as christians, no other accusation being brought against them. but the first were treated afterwards as murderers and defiled, and were punished twice as severely as the others .
34. for the joy of martyrdom, and the hope of the promises, and love for christ, and the spirit of the father supported the latter; but their consciences so greatly distressed the former that they were easily distinguishable from all the rest by their very countenances when they were led forth .
35. for the first went out rejoicing, glory and grace being blended in their faces, so that even their bonds seemed like beautiful ornaments, as those of a bride adorned with variegated golden fringes; and they were perfumed with the sweet savor of christ, so that some supposed they had been anointed with earthly ointment. but the others were downcast and humble and dejected and filled with every kind of disgrace, and they were reproached by the heathen as ignoble and weak, bearing the accusation of murderers, and having lost the one honorable and glorious and life - giving name. the rest, beholding this, were strengthened, and when apprehended, they confessed without hesitation, paying no attention to the persuasions of the devil .
after these things, finally, their martyrdoms were divided into every form. for plaiting a crown of various colors and of all kinds of flowers, they presented it to the father. it was proper therefore that the noble athletes, having endured a manifold strife, and conquered grandly, should receive the crown, great and incorruptible .
37. maturus, therefore, and sanctus and blandina and attalus were led to the amphitheater to be exposed to the wild beasts, and to give to the heathen public a spectacle of cruelty, a day for fighting with wild beasts being specially appointed on account of our people .
38. both maturus and sanctus passed again through every torment in the amphitheater, as if they had suffered nothing before, or rather, as if, having already conquered their antagonist in many contests, they were now striving for the crown itself. they endured again the customary running of the gauntlet and the violence of the wild beasts, and everything which the furious people called for or desired, and at last, the iron chair in which their bodies being roasted, tormented them with the fumes .
39. and not with this did the persecutors cease, but were yet more mad against them, determined to overcome their patience. but even thus they did not hear a word from sanctus except the confession which he had uttered from the beginning .
40. these, then, after their life had continued for a long time through the great conflict, were at last sacrificed, having been made throughout that day a spectacle to the world, in place of the usual variety of combats .
41. but blandina was suspended on a stake, and exposed to be devoured by the wild beasts who should attack her. and because she appeared as if hanging on a cross, and because of her earnest prayers, she inspired the combatants with great zeal. for they looked on her in her conflict, and beheld with their outward eyes, in the form of their sister, him who was crucified for them, that he might persuade those who believe in him, that every one who suffers for the glory of christ has fellowship always with the living god .
42. as none of the wild beasts at that time touched her, she was taken down from the stake, and cast again into prison. she was preserved thus for another contest, that, being victorious in more conflicts, she might make the punishment of the crooked serpent irrevocable; and, though small and weak and despised, yet clothed with christ the mighty and conquering athlete, she might arouse the zeal of the brethren, and, having overcome the adversary many times might receive, through her conflict, the crown incorruptible .
43. but attalus was called for loudly by the people, because he was a person of distinction. he entered the contest readily on account of a good conscience and his genuine practice in christian discipline, and as he had always been a witness for the truth among us .
44. he was led around the amphitheater, a tablet being carried before him on which was written in the roman language' this is attalus the christian,' and the people were filled with indignation against him. but when the governor learned that he was a roman, he commanded him to be taken back with the rest of those who were in prison concerning whom he had written to cæsar, and whose answer he was awaiting .
45. but the intervening time was not wasted nor fruitless to them; for by their patience the measureless compassion of christ was manifested. for through their continued life the dead were made alive, and the witnesses showed favor to those who had failed to witness. and the virgin mother had much joy in receiving alive those whom she had brought forth as dead .
were restored, and re - begotten, and rekindled with life, and learned to confess. and being made alive and strengthened, they went to the judgment seat to be again interrogated by the governor ;
47. for cæsar commanded that they should be put to death, but that any who might deny should be set free. therefore, at the beginning of the public festival which took place there, and which was attended by crowds of men from all nations, the governor brought the blessed ones to the judgment seat, to make of them a show and spectacle for the multitude. wherefore also he examined them again, and beheaded those who appeared to possess roman citizenship, but he sent the others to the wild beasts .
49. but all the others were added to the church. while these were being examined, a certain alexander, a phrygian by birth, and physician by profession, who had resided in gaul for many years, and was well known to all on account of his love to god and boldness of speech (for he was not without a share of apostolic grace), standing before the judgment seat, and by signs encouraging them to confess, appeared to those standing by as if in travail .
50. but the people being enraged because those who formerly denied now confessed, cried out against alexander as if he were the cause of this. then the governor summoned him and inquired who he was. and when he answered that he was a christian, being very angry he condemned him to the wild beasts. and on the next day he entered along with attalus. for to please the people, the governor had ordered attalus again to the wild beasts .
51. and they were tortured in the amphitheater with all the instruments contrived for that purpose, and having endured a very great conflict, were at last sacrificed. alexander neither groaned nor murmured in any manner, but communed in his heart with god .
52. but when attalus was placed in the iron seat, and the fumes arose from his burning body, he said to the people in the roman language:' lo! this which you do is devouring men; but we do not devour men; nor do any other wicked thing.' and being asked, what name god has, he replied,' god has not a name as man has.'
53. after all these, on the last day of the contests, blandina was again brought in, with ponticus, a boy about fifteen years old. they had been brought every day to witness the sufferings of the others, and had been pressed to swear by the idols. but because they remained steadfast and despised them, the multitude became furious, so that they had no compassion for the youth of the boy nor respect for the sex of the woman .
54. therefore they exposed them to all the terrible sufferings and took them through the entire round of torture, repeatedly urging them to swear, but being unable to effect this; for ponticus, encouraged by his sister so that even the heathen could see that she was confirming and strengthening him, having nobly endured every torture, gave up the ghost .
55. but the blessed blandina, last of all, having, as a noble mother, encouraged her children and sent them before her victorious to the king, endured herself all their conflicts and hastened after them, glad and rejoicing in her departure as if called to a marriage supper, rather than cast to wild beasts .
56. and, after the scourging, after the wild beasts, after the roasting seat, she was finally enclosed in a net, and thrown before a bull. and having been tossed about by the animal, but feeling none of the things which were happening to her, on account of her hope and firm hold upon what had been entrusted to her, and her communion with christ, she also was sacrificed. and the heathen themselves confessed that never among them had a woman endured so many and such terrible tortures .
57. but not even thus was their madness and cruelty toward the saints satisfied. for, incited by the wild beast, wild and barbarous tribes were not easily appeased, and their violence found another peculiar opportunity in the dead bodies .
58. for, through their lack of manly reason, the fact that they had been conquered did not put them to shame, but rather the more enkindled their wrath as that of a wild beast, and aroused alike the hatred of governor and people to treat us unjustly; that the scripture might be fulfilled:' he that is lawless, let him be lawless still, and he that is righteous, let him be righteous still.'
59. for they cast to the dogs those who had died of suffocation in the prison, carefully guarding them by night and day, lest any one should be buried by us. and they exposed the remains left by the wild beasts and by fire, mangled and charred, and placed the heads of the others by their bodies, and guarded them in like manner from burial by a watch of soldiers for many days .
60. and some raged and gnashed their teeth against them, desiring to execute more severe vengeance upon them; but others laughed and mocked at them, magnifying their own idols, and imputed to them the punishment of the christians. even the more reasonable, and those who had seemed to sympathize somewhat, reproached them often, saying,' where is their god, and what has their religion, which they have chosen rather than life, profited them?'
61. so various was their conduct toward us; but we were in deep affliction because we could not bury the bodies. for neither did night avail us for this purpose, nor did money persuade, nor entreaty move to compassion; but they kept watch in every way, as if the prevention of the burial would be of some great advantage to them .
62. the bodies of the martyrs, having thus in every manner been exhibited and exposed for six days, were afterward burned and reduced to ashes, and swept into the rhone by the wicked men, so that no trace of them might appear on the earth .
63. and this they did, as if able to conquer god, and prevent their new birth;' that,' as they said,' they may have no hope of a resurrection, through trust in which they bring to us this foreign and new religion, and despise terrible things, and are ready even to go to death with joy. now let us see if they will rise again, and if their god is able to help them, and to deliver them out of our hands.'
chapter 2. the martyrs, beloved of god, kindly ministered unto those who fell in the persecution .
1. such things happened to the churches of christ under the above - mentioned emperor, from which we may reasonably conjecture the occurrences in the other provinces. it is proper to add other selections from the same letter, in which the moderation and compassion of these witnesses is recorded in the following words :
from the wild beasts, covered with burns and scars and wounds — yet they did not proclaim themselves witnesses, nor did they suffer us to address them by this name. if any one of us, in letter or conversation, spoke of them as witnesses, they rebuked him sharply .
4. they showed in their deeds the power of' testimony,' manifesting great boldness toward all the brethren, and they made plain their nobility through patience and fearlessness and courage, but they refused the title of witnesses as distinguishing them from their brethren, being filled with the fear of god .
they humbled themselves under the mighty hand, by which they are now greatly exalted. they defended all, but accused none. they absolved all, but bound none. and they
for, through the genuineness of their love, their greatest contest with him was that the beast, being choked, might cast out alive those whom he supposed he had swallowed. for they did not boast over the fallen, but helped them in their need with those things in which they themselves abounded, having the compassion of a mother, and shedding many tears on their account before the father .
7. they asked for life, and he gave it to them, and they shared it with their neighbors. victorious over everything, they departed to god. having always loved peace, and having commended peace to us they went in peace to god, leaving no sorrow to their mother, nor division or strife to the brethren, but joy and peace and concord and love .
8. this record of the affection of those blessed ones toward the brethren that had fallen may be profitably added on account of the inhuman and unmerciful disposition of those who, after these events, acted unsparingly toward the members of christ .
chapter 3. the vision which appeared in a dream to the witness attalus .
1. the same letter of the above - mentioned witnesses contains another account worthy of remembrance. no one will object to our bringing it to the knowledge of our readers .
2. it runs as follows: for a certain alcibiades, who was one of them, led a very austere life, partaking of nothing whatever but bread and water. when he endeavored to continue this same sort of life in prison, it was revealed to attalus after his first conflict in the amphitheater that alcibiades was not doing well in refusing the creatures of god and placing a stumbling - block before others .
3. and alcibiades obeyed, and partook of all things without restraint, giving thanks to god. for they were not deprived of the grace of god, but the holy ghost was their counselor. let this suffice for these matters .
4. the followers of montanus, alcibiades and theodotus in phrygia were now first giving wide circulation to their assumption in regard to prophecy — for the many other miracles that, through the gift of god, were still wrought in the different churches caused their prophesying to be readily credited by many — and as dissension arose concerning them, the brethren in gaul set forth their own prudent and most orthodox judgment in the matter, and published also several epistles from the witnesses that had been put to death among them. these they sent, while they were still in prison, to the brethren throughout asia and phrygia, and also to eleutherus, who was then bishop of rome, negotiating for the peace of the churches .
2. we pray, father eleutherus, that you may rejoice in god in all things and always. we have requested our brother and comrade irenæus to carry this letter to you, and we ask you to hold him in esteem, as zealous for the covenant of christ. for if we thought that office could confer righteousness upon any one, we should commend him among the first as a presbyter of the church, which is his position .
3. why should we transcribe the catalogue of the witnesses given in the letter already mentioned, of whom some were beheaded, others cast to the wild beasts, and others fell asleep in prison, or give the number of confessors still surviving at that time? for whoever desires can readily find the full account by consulting the letter itself, which, as i have said, is recorded in our collection of martyrdoms. such were the events which happened under antoninus .
chapter 5. god sent rain from heaven for marcus aurelius cæsar in answer to the prayers of our people .
1. it is reported that marcus aurelius cæsar, brother of antoninus, being about to engage in battle with the germans and sarmatians, was in great trouble on account of his army suffering from thirst. but the soldiers of the so - called melitene legion, through the faith which has given strength from that time to the present, when they were drawn up before the enemy, kneeled on the ground, as is our custom in prayer, and engaged in supplications to god .
2. this was indeed a strange sight to the enemy, but it is reported that a stranger thing immediately followed. the lightning drove the enemy to flight and destruction, but a shower refreshed the army of those who had called on god, all of whom had been on the point of perishing with thirst .
3. this story is related by non - christian writers who have been pleased to treat the times referred to, and it has also been recorded by our own people. by those historians who were strangers to the faith, the marvel is mentioned, but it is not acknowledged as an answer to our prayers. but by our own people, as friends of the truth, the occurrence is related in a simple and artless manner .
4. among these is apolinarius, who says that from that time the legion through whose prayers the wonder took place received from the emperor a title appropriate to the event, being called in the language of the romans the thundering legion .
5. tertullian is a trustworthy witness of these things. in the apology for the faith, which he addressed to the roman senate, and which work we have already mentioned, he confirms the history with greater and stronger proofs .
6. he writes that there are still extant letters of the most intelligent emperor marcus in which he testifies that his army, being on the point of perishing with thirst in germany, was saved by the prayers of the christians. and he says also that this emperor threatened death to those who brought accusation against us .
what kind of laws are those which impious, unjust, and cruel persons use against us alone? which vespasian, though he had conquered the jews, did not regard; which trajan partially annulled, forbidding christians to be sought after; which neither adrian, though inquisitive in all matters, nor he who was called pius sanctioned. but let any one treat these things as he chooses; we must pass on to what followed .
8. pothinus having died with the other martyrs in gaul at ninety years of age, irenæus succeeded him in the episcopate of the church at lyons. we have learned that, in his youth, he was a hearer of polycarp .
9. in the third book of his work against heresies he has inserted a list of the bishops of rome, bringing it down as far as eleutherus (whose times we are now considering), under whom he composed his work. he writes as follows :
2. anencletus succeeded him, and after anencletus, in the third place from the apostles, clement received the episcopate. he had seen and conversed with the blessed apostles, and their preaching was still sounding in his ears, and their tradition was still before his eyes. nor was he alone in this, for many who had been taught by the apostles yet survived .
3. in the times of clement, a serious dissension having arisen among the brethren in corinth, the church of rome sent a most suitable letter to the corinthians, reconciling them in peace, renewing their faith, and proclaiming the doctrine lately received from the apostles .
evarestus succeeded clement, and alexander, evarestus. then xystus, the sixth from the apostles, was appointed. after him telesphorus, who suffered martyrdom gloriously; then hyginus; then pius; and after him anicetus; soter succeeded anicetus; and now, in the twelfth place from the apostles, eleutherus holds the office of bishop .
5. in the same order and succession the tradition in the church and the preaching of the truth has descended from the apostles unto us .
chapter 7. even down to those times miracles were performed by the faithful .
1. these things irenæus, in agreement with the accounts already given by us, records in the work which comprises five books, and to which he gave the title refutation and overthrow of the knowledge falsely so - called. in the second book of the same treatise he shows that manifestations of divine and miraculous power continued to his time in some of the churches.
fermentum is a practice of the early christian church whereby bishops affirmed their communion with one another . the custom of the fermentum was first practiced as early as 120 ad . a particle of the eucharistic bread was carried by a minister of the church from the bishop of one diocese to the bishop of another diocese . the receiving bishop would then consume the species at his next celebration of the eucharist as a sign of the communion between the churches . the term fermentum was probably a reference to the eucharist as the leaven of the christian life , and as the instrument by which christians spread throughout the world were united in the one body of christ as a leaven to the world . in the 2nd century , popes sent the eucharist to other bishops as a pledge of unity of faith , this being the origin of the expression to be in communion with each other , and such communion already considered essential to christianity in the 2nd-century writings of st. ignatius of antioch and st. irenaeus . on occasion , bishops also sent out fermenti to their priests . john . d. zizioulas ( the metropolitan of pergamon ) in his doctoral thesis ( university of athens , 1964 ) takes the position that by the mid-3rd century the bishops were exercising fermentum with the ( local to the metropolitan ) parishes that did have a presiding bishop in order to communicate/retain the unity of the church under the bishop . while this was due to the growth of the christian church it is also due to extensive persecution of the church , especially aimed at the bishops . at papal masses around 700 ad klausen states : " saying the salutation ' pax domini sit semper vobiscum ' – [ the peace of the lord be always with you ] – the pope immersed the particle which came from the previous day 's mass in the chalice and at the same time broke off a piece of bread which he had consecrated , and which was to serve as a fermentum at the next service "
fermentum is a practice of the early christian church whereby bishops affirmed their communion with one another. the custom of the fermentum was first practiced as early as 120 ad. a particle of the eucharistic bread was carried by a minister of the church from the bishop of one diocese to the bishop of another diocese. the receiving bishop would then consume the species at his next celebration of the eucharist as a sign of the communion between the churches. the term fermentum was probably a reference to the eucharist as the leaven of the christian life, and as the instrument by which christians spread throughout the world were united in the one body of christ as a leaven to the world. in the 2nd century, popes sent the eucharist to other bishops as a pledge of unity of faith, this being the origin of the expression to be in communion with each other, and such communion already considered essential to christianity in the 2nd-century writings of st. ignatius of antioch and st. irenaeus. on occasion, bishops also sent out fermenti to their priests. john. d. zizioulas (the metropolitan of pergamon) in his doctoral thesis (university of athens, 1964) takes the position that by the mid-3rd century the bishops were exercising fermentum with the (local to the metropolitan) parishes that did have a presiding bishop in order to communicate/retain the unity of the church under the bishop. while this was due to the growth of the christian church it is also due to extensive persecution of the church, especially aimed at the bishops. at papal masses around 700 ad klausen states: " saying the salutation' pax domini sit semper vobiscum' – [ the peace of the lord be always with you ] – the pope immersed the particle which came from the previous day's mass in the chalice and at the same time broke off a piece of bread which he had consecrated, and which was to serve as a fermentum at the next service "
fermentum is a practice of the early christian church whereby bishops affirmed their communion with one another. the custom of the fermentum was first practiced as early as 120 ad. a particle of the eucharistic bread was carried by a minister of the church from the bishop of one diocese to the bishop of another diocese. the receiving bishop would then consume the species at his next celebration of the eucharist as a sign of the communion between the churches. the term fermentum was probably a reference to the eucharist as the leaven of the christian life, and as the instrument by which christians spread throughout the world were united in the one body of christ as a leaven to the world. in the 2nd century, popes sent the eucharist to other bishops as a pledge of unity of faith, this being the origin of the expression to be in communion with each other, and such communion already considered essential to christianity in the 2nd-century writings of st. ignatius of antioch and st. irenaeus. on occasion, bishops also sent out fermenti to their priests. john. d. zizioulas (the metropolitan of pergamon) in his doctoral thesis (university of athens, 1964) takes the position that by the mid-3rd century the bishops were exercising fermentum with the (local to the metropolitan) parishes that did have a presiding bishop in order to communicate/retain the unity of the church under the bishop. while this was due to the growth of the christian church it is also due to extensive persecution of the church, especially aimed at the bishops. at papal masses around 700 ad klausen states: " saying the salutation' pax domini sit semper vobiscum' – [ the peace of the lord be always with you ] – the pope immersed the particle which came from the previous day's mass in the chalice and at the same time broke off a piece of bread which he had consecrated, and which was to serve as a fermentum at the next service "