Passion of Saint Perpetua, Saint Felicitas, and their companions - wikipedia Passion of Saint Perpetua, Saint Felicitas, and their companions `` Perpetua '' redirects here. For other uses, see Perpetua ( disambiguation ). Saints Perpetua and Felicity Stained - glass window of St Perpetua of Carthage ( church of Notre - Dame of Vierzon, France, 19th century ) : martyrdom of St Perpetua and her fellows in the stadium of Carthage ; Saint Felicity on her left Martyrs unknown c. 203 Carthage, Roman Province of Africa ( modern - day Tunisia ) Venerated in Roman Catholic Church, Eastern Orthodox Churches, Oriental Orthodox Churches, Anglican Communion, Lutheran Church Canonized Pre-Congregation Feast Roman Catholic Church : 7 March 6 March ( 1908 -- 1969 ) Anglican Communion 7 March ( most provinces ) Eastern Orthodox Church : February 1 Lutheran Church 7 March Patronage Mothers, Expectant Mothers, ranchers, butchers, Carthage, Catalonia The Passion of Saint Perpetua, Saint Felicitas, and their Companions is one of the oldest and most notable early Christian texts. It survives in both Latin and Greek forms, and purports to contain the actual prison diary of the young mother and martyr Perpetua. Scholars generally believe that it is authentic although in the form we have it may have been edited by others. The text also purports to contain, in his own words, the accounts of the visions of Saturus, another Christian martyred with Perpetua. An editor who states he was an eyewitness has added accounts of the martyrs ' suffering and deaths. Catalogued by the Bollandists as BHL 6633 - 6636, BHG 1482 Perpetua and Felicity ( believed to have died in 203 AD ) were Christian martyrs of the 3rd century. Vibia Perpetua was a married noblewoman, said to have been 22 years old at the time of her death, and mother of an infant she was nursing. Felicity, a slave imprisoned with her and pregnant at the time, was martyred with her. They were put to death along with others at Carthage in the Roman province of Africa. According to the passion narrative, a slave named Revocatus, his fellow slave Felicitas, the two free men Saturninus and Secundulus, and Perpetua, who were catechumens, that is, Christians being instructed in the faith but not yet baptized, were arrested and executed at the military games in celebration of the Emperor Septimus Severus 's birthday. To this group was added a man named Saturus, who voluntarily went before the magistrate and proclaimed himself a Christian. Contents 1 Text and content 1.1 Summary of the Passion text 1.2 Debate over editor 1.3 Dating issues 2 Christians challenging the traditions of the family within the text 3 Evidence for Montanism in the text 4 Veneration 5 Controversy over Dinocrates 6 In popular culture 7 See also 8 References 9 Sources 10 Bibliography 10.1 Books and articles 10.2 Videography 11 External links Text and content Summary of the Passion text The traditional view has been that Perpetua, Felicity and the others were martyred owing to a decree of Roman emperor Septimius Severus ( 193 -- 211 ). This is based on a reference to a decree he is said to have issued forbidding conversions to Judaism and Christianity but this decree is known only from one source, the Augustan History, an unreliable mix of fact and fiction. Early church historian Eusebius describes Severus as a persecutor, but the Christian apologist Tertullian states that Severus was well disposed towards Christians, employed a Christian as his personal physician and had personally intervened to save several high - born Christians known to him from the mob. Eusebius ' description of Severus as a persecutor likely derives merely from the fact that numerous persecutions occurred during his reign, including those known in the Roman martyrology as the martyrs of Madaura as well as Perpetua and Felicity in the Roman province of Africa, but these were probably as the result of local persecutions rather than empire wide actions or decrees by Severus. The details of the martyrdoms survive in both Latin and Greek texts ( see below ). Perpetua 's account of events leading to their deaths, apparently historical, is written in the first person. A brief introduction by the editor ( chapters i -- ii ) is followed by the narrative and visions of Perpetua ( iii -- ix ), and the vision of Saturus ( xi -- xiii ). The account of their deaths, written by the editor who claims to be an eyewitness, is included at the end ( xiv -- xxi ). Perpetua 's account opens with conflict between her and her father, who wishes her to recant her belief. Perpetua refuses, and is soon baptized before being moved to prison ( iii ). After the guards are bribed, she is allowed to move to a better portion of the prison, where she nurses her child and gives its charge to her mother and brother ( iii ), and the child is able to stay in prison with her for the time being ( iii ). Painting showing the martyrdom of Perpetua, Felicitas, Revocatus, Saturninus and Secundulus, from the Menologion of Basil II ( c. 1000 AD ) At the encouragement of her brother, Perpetua asks for and receives a vision, in which she climbs a dangerous ladder to which various weapons are attached ( iv ). At the foot of a ladder is a serpent, which is faced first by Saturus and later by Perpetua ( iv ). The serpent does not harm her, and she ascends to a garden ( iv ). At the conclusion of her dream, Perpetua realizes that the martyrs will suffer ( iv ). Perpetua 's father visits her in prison and pleads with her, but Perpetua remains steadfast in her faith ( v ). She is brought to a hearing before the governor Hilarianus and the martyrs confess their Christian faith ( vi ). In a second vision, Perpetua sees her brother Dinocrates, who had died unbaptized from cancer at the early age of seven ( vii ). She prayed for him and later had a vision of him happy and healthy, his facial disfigurement reduced to a scar ( viii ). Perpetua 's father again visits the prison, and Pudens ( the warden ) shows the martyrs honor ( ix ). The day before her martyrdom, Perpetua envisions herself defeating a savage Egyptian and interprets this to mean that she would have to do battle not merely with wild beasts but with the Devil himself ( x ). Saturus, who is also said to have recorded his own vision, sees himself and Perpetua transported eastward by four angels to a beautiful garden, where they meet Jocundus, Saturninus, Hinda, Artaius, and Dennis Quinntus, four other Christians who are burnt alive during the same persecution ( xi -- xii ). He also sees Bishop Optatus of Carthage and the priest Aspasius, who beseech the martyrs to reconcile the conflicts between them ( xiii ). As the editor resumes the story, Secundulus is said to have died in prison ( xiv ). The slave Felicitas gives birth to a daughter despite her initial concern that she would not be permitted to suffer martyrdom with the others, since the law forbade the execution of pregnant women ( xv ). On the day of the games, the martyrs are led into the amphitheatre ( xviii ). At the demand of the crowd they were first scourged before a line of gladiators ; then a boar, a bear, and a leopard were set on the men, and a wild cow on the women ( xix ). Wounded by the wild animals, they gave each other the kiss of peace and were then put to the sword ( xix ). The text describes Perpetua 's death as follows ; `` But Perpetua, that she might have some taste of pain, was pierced between the bones and shrieked out ; and when the swordsman 's hand wandered still ( for he was a novice ), herself set it upon her own neck. Perchance so great a woman could not else have been slain ( being feared of the unclean spirit ) had she not herself so willed it '' ( xix ). The text ends as the editor extols the acts of the martyrs. Debate over editor Scholars generally believe that the Passio SS Perpetuae et Felicitatis narrative was in fact, written by Perpetua. If this is true, the text is important because Perpetua is one of the first Christian female writers before the fourth century whose works have survived. The personal account of a female martyr is also rare, as the stories of other female martyrs were recorded collectively. Perpetua 's style is described as `` emotional '', `` personal '', `` fragmented '' and `` colloquial '', which is fitting with the circumstances under which she would have been writing. It should still be acknowledged that the style could have been crafted to give the impression of a female martyr 's diary. Although some have suggested that the editor of the text is Tertullian, the editor 's identity remains uncertain. The writing style and content of the edited material do seem to suggest that the editor is male. Many scholars have examined the male modification and transmission of a female martyrdom story that challenged power dynamics and gender hierarchies within the organized church. This issue of gender may have influenced the redaction tendencies of the editor. Brent Shaw argues that the editor of the story rewrites Perpetua 's experience in such a way that affirms the technical value of her martyrdom while simultaneously presenting her actions as unnatural. Furthermore, the dream vision of Saturus is considered to be the result of editorial activity, unlikely to have been written by Saturus himself because of its distinctive construction and impersonal bent. If the editor is male, he may have been seeking to show that men and women, rather than women alone, are responsible for the dreams and visions received in the narrative. Others argue that Felicity may have been the initial source for the dream, an attribution changed by the editor in order to circumvent the problematic implications of a female slave who can receive visions. Dating issues The date of their martyrdom is traditionally given as 203 AD. The association of the martyrdom with a birthday festival of the Emperor Geta, however, might seem to place it after 209, when Geta was made `` Augustus '' ( having held the junior title Caesar since 198 when his elder brother had been made `` Augustus '' ), though before 211, when he was assassinated. The Acta notes that the martyrdom occurred in the year when Minucius Timinianus was proconsul in the Roman province of Africa, but Timinianus is not otherwise attested in history. Werner Eck notes that the Greek version of the Acta calls the proconsul Μινούκιος Ὀππιανός, or Minucius Opimianus, who is recorded as proconsul for 202 / 203. The Golden Legend, however, places the martyrdom in 256, under the emperors Valerian and Gallienus. Christians challenging the traditions of the family within the text In the Passion, Christian faith motivates the martyrs to reject family loyalties and acknowledge a higher authority. In the text, Perpetua 's relationship with her father is the most prominently featured of all her familial ties, and she directly interacts with him four times ( iii, v, vi, and ix ). Perpetua herself may have deemed this relationship to be her most important, given what is known about its importance within Roman society. Fathers expected that their daughters would care for them, honor them, and enhance their family reputation through marriage. In becoming a martyr, Perpetua failed to conform to society 's expectations. Perpetua and Felicity also defer their roles as mothers to remain loyal to Christ, leaving behind young children at the time of their death. Although the narrator does describe Perpetua as `` honorably married '', no husband appears in the text. Possible explanations include that her husband was attempting to distance himself from the proceedings as a non-Christian, that he was away on business, or that her mention of him was edited out ; because Perpetua was called the bride of Christ, omission of her husband may have been intended to reduce any sexual implications ( xviii ). Regardless, the absence of a husband in the text leads Perpetua to assume new family loyalties and a new identity in relation to Christ. Perpetua belonged to an aristocratic family with Roman citizenship, as indicated by her name Vibia Perpetua. Perpetua 's execution alongside slaves demonstrated Christianity 's ability to transcend social distinctions, in contrast to the inequality that pervaded Roman religion and society. As Perpetua and Felicity were equal in martyrdom despite differences in class, they made the dramatic statement that Christianity transcended social structure. Evidence for Montanism in the text Main article : Montanism Most scholars believe that The Passion of Saints Perpetua and Felicity present a Montanist theology. Montanism was a doctrine of early Christianity that arose in Phrygia, modern Turkey. The movement was founded by Montanus ; a recent convert to Christianity, said by early church father Saint Jerome to have been previously a priest of Cybele, who had shared his heretical ideas with followers. The group emphasized a belief in the continuing presence of the Holy Spirit visible in the prophetic words of Christians. Perpetua and Saturus had received new dreams and prophesies within the text in accordance with the beliefs and tenets of Montanism. Further evidence for Montanism is that Perpetua and Felicity may have separated themselves from their partners in accordance with Montanist teachings, which allowed and sometimes even encouraged women to leave non-Christian husbands in favor of celibate lives devoted to preaching the Gospel. However, nothing in the text is explicitly Montanist. Opponents of the new prophecy accused its members of having avoided martyrdom, which makes the identification of the Passion text as Montanist less likely. The editor 's additions may be an attempt to validate Montanist beliefs, praising prophecy and visionary gifts from the spirit. In the introduction for example, the editor includes a biblical reference to the sons and daughters who shall prophesy in the last days ( i ). The editor also asserts the importance of acknowledging and honoring both `` new prophecies '' and `` new visions '' ( i ). Veneration Mosaic of Saint Perpetua, Croatia. In Carthage a magnificent basilica was afterwards erected over the tomb of the martyrs, the Basilica Maiorum, where an ancient inscription bearing the names of Perpetua and Felicitas has been found. Saints Felicitas and Perpetua ( mentioned in that order ) are two of seven women commemorated by name in the second part of the Canon of the Mass. The Blessed Virgin Mary is commemorated in the first part. The feast day of Saints Perpetua and Felicitas, 7 March, was celebrated even outside Africa, and is entered in the Philocalian Calendar, the 4th - century calendar of martyrs venerated publicly at Rome. When Saint Thomas Aquinas 's feast was inserted into the Roman calendar, for celebration on the same day, the two African saints were thenceforth only commemorated. This was the situation in the Tridentine Calendar established by Pope Pius V, and remained so until the year 1908, when Pope Pius X brought the date for celebrating them forward to 6 March. In the 1969 revision of the General Roman Calendar the feast of Saint Thomas Aquinas was moved, and that of Saints Perpetua and Felicity was restored to their traditional 7 March date. Other Churches, including the Lutheran Church and the Episcopal Church, commemorate these two martyrs on 7 March, never having altered the date to 6 March. The Anglican Church of Canada, however, historically commemorated them on 6 March ( The Book of Common Prayer, 1962 ), but have since changed to the traditional 7 March date ( Book of Alternative Services, 1985 ). In the Eastern Orthodox Church the feast day of Saints Perpetua of Carthage and the catechumens Saturus, Revocatus, Saturninus, Secundulus, and Felicitas is February 1. Controversy over Dinocrates The account of Saint Perpetua comforting her dead brother has been a point of controversy. The text specifically says that the child had not been baptized. Renatus used this account to bolster his claim that unbaptized infants could attain paradise, if not the kingdom of heaven. Augustine in turn proposed an explanation for how Dinocrates could have been baptized but later estranged from Christ by his pagan father. In popular culture The once - flowering rambling rose `` Félicité et Perpétue '' ( R. sempervirens x ' Old Blush ' ) with palest pinks buds opening nearly white, was introduced by Robert Jacques in 1828. A new translation by Walter H. Shewring in 1929 of The Passion of Perpetua and Felicity was printed in a new typeface by Eric Gill given the name Perpetua. Two historical fiction novels have been written from the point of view of Perpetua. Amy Peterson 's Perpetua : A Bride, A Martyr, A Passion ( ISBN 978 - 0972927642 ) was published in 2004, and Malcolm Lyon 's The Bronze Ladder ( ISBN 978 - 1905237517 ) in 2006. National Geographic documentary entitled Jesus Rise to Power featured the story of Perpetua in its 2nd episode ( Martyrs ) which was aired in 2013. BBC 's documentary series and book Andrew Marr 's History of the World recreates the death of Perpetua in Episode 3 See also Acts of Carpus, Papylus, and Agathonice Martyrdom of Polycarp References Jump up ^ `` The Calendar '' ( PDF ). Church of England. Retrieved 11 March 2016. ^ Jump up to : Great Synaxaristes : ( in Greek ) Ἡ Ἁγία Περπέτουα ἡ Μάρτυς καὶ οἱ σὺν αὐτῇ. 1 Φεβρουαρίου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ. ^ Jump up to : Martyr Perpetua, a woman of Carthage. OCA -- Feasts and Saints. Jump up ^ Lutheran Woman Today, Volume 11. Publishing House of Evangelical Lutheran Church in America. 1998. Perpetua is commemorated by the church on March 7. Jump up ^ https://archive.org/stream/BibliothecaHagiographicaV2#page/n281/mode/2up/search/Perpetua Jump up ^ https://archive.org/stream/bibliothecahagi00boll#page/206/mode/2up/search/Perpetua ^ Jump up to : Tabbernee, William ( 2007 ). Fake Prophecy and Polluted Sacraments : Ecclesiastical and Imperial Reactions to Montanism ( Supplements to Vigiliae Christianae ). Brill. ISBN 978 - 9004158191. Jump up ^ Foley O.F.M., Leonard. Saint of the Day, ( revised by Pat McCloskey O.F.M. ), Franciscan Media ISBN 978 - 0 - 86716 - 887 - 7 ^ Jump up to : Shaw, p. 14. Jump up ^ Ross, p. 1048. Jump up ^ Ross, p. 1055. Jump up ^ Shaw, p. 30. Jump up ^ Shaw, pp. 30 -- 31. Jump up ^ Shaw, pp. 33, 36. ^ Jump up to : Shaw, p. 36. Jump up ^ Shaw, p. 32. Jump up ^ Eck, `` Ergänzungen zu den Fasti Consulares des 1. und 2. Jh. n. Chr. '', Historia, 24 ( 1975 ), p. 326 Jump up ^ de Voragine, Jacobus ( 1995 ). William Granger Ryan, ed. The golden legend : readings on the saints. Volume II. Princeton UP. pp. 342 -- 43. ISBN 978 - 0 - 691 - 00154 - 8. Retrieved 23 October 2010. Jump up ^ Farina, pp. 48 -- 49. Jump up ^ Farina, p. 51. ^ Jump up to : Salisbury, p. 8. Jump up ^ Shaw, p. 25. Jump up ^ Farina, p. 52. Jump up ^ Shaw, p. 31. Jump up ^ Shaw, pp. 10 -- 11. Jump up ^ Farina, p. 49. Jump up ^ Salisbury, p. 13. Jump up ^ Litfin, Bryan ( 1 October 2007 ), `` Perpetua '', Getting to Know the Church Fathers, Grand Rapids : Brazos Press, p. 128, ISBN 978 - 1 - 58743 - 196 - 8, retrieved 5 January 2013 Jump up ^ Butler, Rex D. ( May 1, 2014 ). The New Prophecy and ' New Visions ' : Evidence of Montanism in ' The Passion of Perpetua and Felicitas ( 1st ed. ). BorderStone Press, LLC. ISBN 978 - 1936670963. ^ Jump up to : `` CATHOLIC ENCYCLOPEDIA : Montanists ''. newadvent.org. Retrieved 16 November 2015. Jump up ^ Salisbury, p. 156. Jump up ^ Farina, p. 76. Jump up ^ Farina, pp. 52 -- 53. Jump up ^ Ross, p. 1061. Jump up ^ Salisbury, p. 158. Jump up ^ `` Calendarium '', p. 89. Jump up ^ `` Calendarium '', p. 119. Jump up ^ `` Church Fathers Volume 14 Augustin ''. catholicfirst.com. Retrieved 16 November 2015. Jump up ^ Its French equivalent name is R. ' Noisette '. Jump up ^ Robert Jacques was director of horticulture for King Louis - Philippe. Jump up ^ Marie - Thérèse Haudebourg, Roses et jardins Hachette, ISBN 2 - 01 - 236947 - 2, p. 177 Jump up ^ `` About Jesus : Rise To Power Show -- National Geographic Channel -- Sub-Saharan Africa ''. National Geographic Channel -- Videos, TV Shows & Photos -- Sub-Saharan Africa. Retrieved 16 November 2015. Jump up ^ `` Perpetua : The Ultimate Christian Martyr ''. National Geographic Channel. Retrieved 16 November 2015. Jump up ^ Ghazwan Mattoka. `` Jesus Rise to Power : Season 1 Episode 2 -- Martyrs -- National Geographic -- Video Dailymotion ''. Dailymotion. Retrieved 16 November 2015. Jump up ^ A History of the World, Andrew Marr, Pan Macmillan, 2014. ISBN 978 - 1447236825. Jump up ^ ' Cavalier ' Marr is accused of ignoring Jesus while honouring Buddhism in his BBC history of the world, Chris Hastings and Jonathan Petre, 30 September 2012, The Mail on Sunday. Jump up ^ The Word and the Sword, Andrew Marr 's History of the World, BBC One. Thomas J. Heffernan, The Passion of Perpetua and Felicity. Oxford University Press, 2012. 557Pp. A new critical edition of the Latin text with a printing of the Greek text and an extensive historical and philological commentary. The only edition which provides a detailed account of all the extant manuscripts. Sources Calendarium Romanum, ( Libreria Editrice Vaticana, 1969 ) Farina, William. Perpetua of Carthage : Portrait of a Third - Century Martyr, Jefferson, NC : McFarland & Company, Inc, Publishers, 2009. Moss, Candida, The Myth of Persecution, New York : HarperCollins, 2013. Ross, and Shira Lander, `` Perpetua and Felicitas '' in vol. 2 of The Early Christian World, ed. Philip Esler, New York : Routledge, 2000. Salisbury, Joyce. Perpetua 's Passion : The Death and Memory of a Young Roman Woman, New York : Routledge, 1997 Shaw, Brent. `` The Passion of Perpetua, '' Past and Present 139, ( May 1993 ), JSTOR 30 Bibliography Books and articles Butler, Rex : The New Prophecy and `` New Visions '' : Evidence of Montanism in the Passion of Saints Perpetua and Felicitas : Washington DC : Catholic University of America Press : 2006 : ISBN 0 - 8132 - 1455 - 6 Dronke, Peter. Women Writers of the Middle Ages. Cambridge, 1984. Thomas J. Heffernan, The Passion of Perpetua and Felicity. Oxford University Press, 2012. 557Pp. A new critical edition of the Latin text with a printing of the Greek text and an extensive historical and philological commentary. The only edition which provides a detailed account of all the extant manuscripts. Logan, Barbara Ellen ( 2002 ). The Askesis of Abjection : The Ethics of Everyday Suffering in Early Christian Martyrdoms ( Doctoral dissertation, University of California, Santa Cruz ). Maitland, Sara ( introduction ) : The Martyrdom of Perpetua : Evesham : Arthur James : 1996 : ISBN 0 - 85305 - 352 - 9 Nolan, Edward : Cry Out and Write : A Feminine Poetics of Revelation : New York : Continuum : 1994 : ISBN 0 - 8264 - 0684 - X Robeck, Cecil : Prophecy in Carthage : Perpetua, Tertullian and Cyprian : Cleveland : Pilgrim Press : 1992 : ISBN 0 - 8298 - 0924 - 4 Ronsse, Erin Ann : Rhetoric of martyrs : Transmission and reception history of the `` Passion of Saints Perpetua and Felicitas ''. Ph. D. diss., University of Victoria ( Canada ), 2008, 438 pages ; AAT NR40485 Salisbury, Joyce : Perpetua 's Passion : New York : Routledge : 1997 : ISBN 0 - 415 - 91837 - 5 von Franz, Marie - Louise : The Passion of Perpetua : A Psychological Interpretation of Her Visions : Toronto : Inner City Books : 2004 : ISBN 1 - 894574 - 11 - 7 Videography Perpetua : Early Church Martyr ( 2009 ) -- documentary. Torchlighters : The Perpetua Story ( 2009 ) -- animated DVD for children ages 8 -- 12. External links Wikimedia Commons has media related to Saint Perpetua. The Passion of Saint Perpetua in the original Latin and Greek text ( with dictionary lookup links ). The complete text at www.earlychurchtexts.com. Herbermann, Charles, ed. ( 1913 ). `` Sts. Felicitas and Perpetua ''. Catholic Encyclopedia. New York : Robert Appleton Company. Early Christian Writings : Acts of Perpetua Medieval Sourcebook : The Passion of Saints Perpetua and Felicity. From W.H. Shewring, trans. The Passion of Perpetua and Felicity, ( London : 1931 ), modernized. Henry Wace, A Dictionary of Christian Biography and Literature to the End of the Sixth Century A.D. 1911 Episcopal Church Lectionary : Lessons for the Feast of Perpetua and Felicity page 223 of Saint Perpetua Martyrdom of Perpetua and Felicitas 2012 Translation and Audio Version Saints Perpetua and Felicity at the Christian Iconography web site Perpetua and Felicity section of Caxton 's translation of the Golden Legend # 173, Saint Saturninus Butler 's Lives of the Saints : Ss. Perpetua, Felicity and their Companions, Martyrs, pg. 493 Notable Carthaginians Adherbal ( admiral ) Adherbal ( governor of Gades ) Carthalo Dido Hamilcar ( Drepanum ) Hamilcar Barca Hannibal Barca Hannibal Gisco Hannibal Monomachus Hannibal the Rhodian Hanno the Elder Hanno the Great Hanno the Navigator Hanno, son of Bomilcar Hasdrubal Barca Hasdrubal Gisco Hasdrubal the Boetharch Hasdrubal the Fair Hasdrubal ( quartermaster ) Himilco Mago ( agricultural writer ) Mago Barca Maharbal Sophonisba Ancient Carthage Catholic saints Virgin Mary Mother of God ( Theotokos ) Immaculate Conception Perpetual virginity Assumption Marian apparition Guadalupe Laus Miraculous Medal Lourdes Fatima Titles of Mary Apostles Andrew Barnabas Bartholomew James of Alphaeus James the Greater John Jude Matthew Matthias Paul Peter Philip Simon Thomas Archangels Gabriel Michael Raphael Confessors Anatolius Chariton the Confessor Edward the Confessor Maximus the Confessor Michael of Synnada Paphnutius the Confessor Paul I of Constantinople Salonius Theophanes the Confessor Disciples Apollos Mary Magdalene Priscilla and Aquila Silvanus Stephen Timothy Titus Seventy disciples Doctors Gregory the Great Ambrose Augustine of Hippo Jerome John Chrysostom Basil of Caesarea Gregory of Nazianzus Athanasius of Alexandria Cyril of Alexandria Cyril of Jerusalem John of Damascus Bede the Venerable Ephrem the Syrian Thomas Aquinas Bonaventure Anselm of Canterbury Isidore of Seville Peter Chrysologus Leo the Great Peter Damian Bernard of Clairvaux Hilary of Poitiers Alphonsus Liguori Francis de Sales Peter Canisius John of the Cross Robert Bellarmine Albertus Magnus Anthony of Padua Lawrence of Brindisi Teresa of Ávila Catherine of Siena Thérèse of Lisieux John of Ávila Hildegard of Bingen Gregory of Narek Evangelists Matthew Mark Luke John Church Fathers Alexander of Alexandria Alexander of Jerusalem Ambrose of Milan Anatolius Athanasius of Alexandria Augustine of Hippo Caesarius of Arles Caius Cappadocian Fathers Clement of Alexandria Clement of Rome Cyprian of Carthage Cyril of Alexandria Cyril of Jerusalem Damasus I Desert Fathers Desert Mothers Dionysius of Alexandria Dionysius of Corinth Dionysius Ephrem the Syrian Epiphanius of Salamis Fulgentius of Ruspe Gregory the Great Gregory of Nazianzus Gregory of Nyssa Hilary of Poitiers Hippolytus of Rome Ignatius of Antioch Irenaeus of Lyons Isidore of Seville Jerome of Stridonium John Chrysostom John of Damascus Maximus the Confessor Melito of Sardis Quadratus of Athens Papias of Hierapolis Peter Chrysologus Polycarp of Smyrna Theophilus of Antioch Victorinus of Pettau Vincent of Lérins Zephyrinus Martyrs Canadian Martyrs Carthusian Martyrs Forty Martyrs of England and Wales Four Crowned Martyrs Great Martyr The Holy Innocents Irish Martyrs Joan of Arc Lübeck martyrs Korean Martyrs Martyrology Martyrs of Albania Martyrs of China Martyrs of Japan Martyrs of Laos Martyrs of Natal Martyrs of Otranto Martyrs of the Spanish Civil War Perpetua and Felicity Saints of the Cristero War Stephen Three Martyrs of Chimbote Uganda Martyrs Vietnamese Martyrs Patriarchs Adam Abel Abraham Isaac Jacob Joseph Joseph ( father of Jesus ) David Noah Solomon Matriarchs Popes Adeodatus I Adeodatus II Adrian III Agapetus I Agatho Alexander I Anacletus Anastasius I Anicetus Anterus Benedict II Boniface I Boniface IV Caius Callixtus I Celestine I Celestine V Clement I Cornelius Damasus I Dionysius Eleuterus Eugene I Eusebius Eutychian Evaristus Fabian Felix I Felix III Felix IV Gelasius I Gregory I Gregory II Gregory III Gregory VII Hilarius Hormisdas Hyginus Innocent I John I John XXIII John Paul II Julius I Leo I Leo II Leo III Leo IV Leo IX Linus Lucius I Marcellinus Marcellus I Mark Martin I Miltiades Nicholas I Paschal I Paul I Peter Pius I Pius V Pius X Pontian Sergius I Silverius Simplicius Siricius Sixtus I Sixtus II Sixtus III Soter Stephen I Stephen IV Sylvester I Symmachus Telesphorus Urban I Victor I Vitalian Zachary Zephyrinus Zosimus Prophets Agabus Amos Anna Baruch ben Neriah David Dalua Elijah Ezekiel Habakkuk Haggai Hosea Isaiah Jeremiah Job Joel John the Baptist Jonah Judas Barsabbas Malachi Melchizedek Micah Moses Nahum Obadiah Samuel Seven Maccabees and their mother Simeon Zechariah ( prophet ) Zechariah ( NT ) Zephaniah Virgins Agatha of Sicily Agnes of Rome Bernadette Soubirous Brigid of Kildare Cecilia Clare of Assisi Eulalia of Mérida Euphemia Genevieve Kateri Tekakwitha Lucy of Syracuse Maria Goretti Narcisa de Jesús Rose of Lima See also Virtuous pagan Catholicism portal Saints portal Retrieved from `` https://en.wikipedia.org/w/index.php?title=Passion_of_Saint_Perpetua,_Saint_Felicitas,_and_their_Companions&oldid=806536911 '' Categories : 3rd - 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Question: who wrote the passion of ss perpetua and felicitas
Answer: the young mother and martyr Perpetua