As a boy, Damasus had heard the story of these martyrs from their executioner. Marcellinus was a priest, Peter was not. They were beheaded during the emperor Diocletian’s persecution, and buried on the Via Labicana outside Rome.

  After the persecutions, a basilica was built over the site of their tomb.

  Pothinus was the first bishop of Lyon, and thus the first Bishop in Gaul, and was arrested in 177 during the reign of Marcus Aurelius, together with Blandina and forty-five other Christians. Pothinus is known to have been very old: the letter says 90 years old.

  Many of the martyrs died in prison or were beheaded, as befitted Roman citizens, but six of them were sentenced to be thrown to the wild beasts in the arena, among them Blandina, a slave.

  The beasts did not touch Blandina, so she was beaten, then burned, then tossed on the horns of a bull, and finally, after having witnessed the martyrdom of her companions (calmly except in the case of her friend Ponticus, whose faith and perserverance she had doubted) was strangled by the public executioner.

  Pothinus was succeeded as bishop by St Irenaeus, one of the great Fathers of the early Church.

  In 428, Nestorius, the new Patriarch of Constantinople (and hence one of the most important bishops in the world) made statements that could be interpreted as denying the divinity of Christ. The dual nature – human and divine – has always been hard for us to accept or understand, and if it seems easy it is only because we have not thought about it properly. Those who dislike problems have had two responses: to deny the human nature of Christ or to deny his divinity: and either leads to disaster, since both deny the Incarnation and hence the divinisation of human nature.

  Cyril fought strongly against the teachings of Nestorius and took the lead at the Council of Ephesus, plunging into the turbulent politics of the time and defending the Catholic faith through to its ultimate victory.

  Cyril wrote many works to explain and defend the Catholic faith. He died in 444.

  In the earliest centuries all vestments were white – the white of baptismal purity and of the robes worn by the armies of the redeemed in the Apocalypse, washed white in the blood of the Lamb. As the Church grew secure enough to be able to plan her liturgy, she began to use colour so that our sense of sight could deepen our experience of the mysteries of salvation, just as incense recruits our sense of smell and music that of hearing. Over the centuries various schemes of colour for feasts and seasons were worked out, and it is only as late as the 19th century that they were harmonized into their present form.