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From the life of Nârwen. Catholic. Secular Oratorian. Rat Fan. And oh, yes, Tolkien Nut.
The longer we live in the world, and the further removed we are from the feelings and remembrances of childhood (and especially if removed from the sight of children), the more reason we have to recollect our Lord's impressive action and word, when He called a little child unto Him, and set him in the midst of His disciples, and said, "Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven. Whosoever, therefore, shall humble himself as this little child, the same is greatest in the kingdom of Heaven." And in order to remind us of this our Saviour's judgment, the Church, like a careful teacher, calls us back year by year upon this day from the bustle and fever of the world. She takes advantage of the Massacre of the Innocents recorded in St. Matthew's Gospel, to bring before us a truth which else we might think little of; to sober our wishes and hopes of this world, our high ambitious thoughts, or our anxious fears, jealousies, and cares, by the picture of the purity, peace, and contentment which are the characteristics of little children.
And, independently of the benefit thus accruing to us, it is surely right and meet thus to celebrate the death of the Holy Innocents: for it was a blessed one. To be brought near to Christ, and to suffer for Christ, is surely an unspeakable privilege; to suffer anyhow, even unconsciously. The little children whom He took up in his arms, were not conscious of His loving condescension; but was it no privilege when He blessed them? Surely this massacre had in it the nature of a Sacrament; it was a pledge of the love of the Son of God towards those who were included in it. All who came near Him, more or less suffered by approaching Him, just as if earthly pain and trouble went out of Him, as some precious virtue for the good of their souls;—and these infants in the number. Surely His very presence was a Sacrament; every motion, look, and word of His conveying grace to those who would receive it: and much more was fellowship with Him. And hence in ancient times such barbarous murders or Martyrdoms were considered as a kind of baptism, a baptism of blood, with a sacramental charm in it, which stood in the place of the appointed Laver of regeneration. Let us then take these little children as in some sense Martyrs, and see what instruction we may gain from the pattern of their innocence.
St. Stephen, who was one of the seven Deacons, is called the Protomartyr, as having first suffered death in the cause of the Gospel. Let me take the opportunity of his festival to make some remarks upon martyrdom generally.
The word Martyr properly means "a witness," but is used to denote exclusively one who has suffered death for the Christian faith. Those who have witnessed for Christ without suffering death, are called Confessors; a title which the early Martyrs often made their own, before their last solemn confession unto death, or Martyrdom. Our Lord Jesus Christ is the chief and most glorious of Martyrs, as having "before Pontius Pilate witnessed a good confession;" [1 Tim. vi. 13.] but we do not call Him a Martyr, as being much more than a Martyr. True it is, He died for the Truth; but that was not the chief purpose of His death. He died to save us sinners from the wrath of God. He was not only a Martyr; He was an Atoning Sacrifice.
He is the supreme object of our love, gratitude, and reverence. Next to Him we honour the noble army of Martyrs; not indeed comparing them with Him, "who is above all, God blessed for ever," or as if they in suffering had any part in the work of reconciliation, but because they have approached most closely to His pattern of all His servants. They have shed their blood for the Church, fulfilling the text, "He laid down His life for us, and we ought to lay down our lives for the brethren." [1 John iii. 16.] They have followed His steps, and claim our grateful remembrance.