TIBURZIO, VALERIANO, and MASSIMO, Saints, Martyrs
The relationship between VALERIANO (V.) and TIBURZIO (T.) is attested only by the *Acta et passio beatissimae martyris Caeciliae, Valeriani et Tiburtii*.
In these texts, V. is presented as the spouse of St Cecilia and T. as her brother-in-law, while M. is the "cornicularius" of the prefect Almachius, converted by V. and buried by Cecilia in a sarcophagus adorned with a phoenix effigy alongside V. and T. (H. Delehaye, *Etude sur le légendier romain*, Brussels 1936, pp. 73-93, 194-220). In the Leonine Sacramentary, which is incomplete, a fragment of a Mass in honor of T. alone is found in April; the Gregorian Sacramentary and the Neapolitan Marble Calendar mention only V. and T.; the *Martyrologium Hieronymianum* records the burial places of the three martyrs on 14 April on the Via Appia, "in cimitero Praetextati"; on 21 April "in cimiterio Callistii"; and on 11 August in a martyr’s grave on the Via Labicana "inter duas lauros," where V. Cecilia. The oils that burned over the tombs of the three martyrs were brought to Queen Theodolinda during the time of Gregory the Great (R. Valentini-G. Zucchetti, *Codice topografico della città di Roma*, II, Rome 1942, pp. 44-45). In the 7th century, the itineraries of pilgrims indicate the tombs of the three martyrs on the Via Appia "in ecclesia" (ibid., pp. 86, 111, 149). This subterranean building is mentioned in the *Liber Pontificalis* in the biographies of John III, who is said to have consecrated bishops there (I, p. 305 ff.), of Gregory III, who restored it (ibid., I, p. 420), and later of Adrian I (ibid., p. 509). Paschal I (817-24) is said to have translated the bodies of the three martyrs and of St Cecilia from the cemetery of Praetextatus to the basilica of St Cecilia in Trastevere, and offered for the altar of the same basilica a cloth depicting an angel presenting crowns to the martyrs Cecilia, V., and T. (ibid., II, pp. 56-57).
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TIBURZIO VALERIANO AND MASSIMO — TICHON OF ZADONSK
Baptized Basil, he received priestly ordination. He was later appointed rector of the seminaries of Kazan and Kholm, until in 1897 he became bishop of Lublin, auxiliary to the ordinary of Kholm. From 1898 to 1907, T., with the title of bishop of the Aleutians (from 1905 archbishop), had spiritual care of Eastern dissidents in America. In 1907 he was transferred to Yaroslavl in Russia and in 1913 to Vilna. On 23 June 1917, a diocesan assembly of clergy and laity elected T. archbishop of Moscow and Kolomna; on 13 August the Holy Synod granted him the title of metropolitan. T. immediately faced the delicate task of hosting in Moscow the Local Council convened on 28 August 1917, and carried it out with such prudence and modesty as to win the sympathy of all.
The Council restored the patriarchal dignity abolished by Peter the Great, and on 10 November, amid the Bolshevik revolution, T. was elected patriarch of Moscow and all Russia. Under him, the Council outlined a plan for profound reforms in the Russian Church. However, the civil war forced the Council to suspend sessions at Easter 1918 and then indefinitely in August. T. traveled to various cities, including Petrograd, then the center of the revolution, and everywhere was enthusiastically received by all classes. But on 23 January 1918 the Bolshevik government, now transferred to Moscow, issued a decree proclaiming the separation of Church and State and of school from Church, and sequestering all ecclesiastical property, including buildings and sacred furnishings. T. in an open letter addressed to the government protested against all the abuses and violence perpetrated by the Bolshevik regime. Meanwhile, T. had to contend also with internal schisms within the patriarchal Church, fomented by the Bolsheviks. Finally, in May 1922, the patriarch, who continued to resist the harassment of the Bolshevik authorities, was imprisoned and released only in June 1923, after formally recognizing the legitimacy of the Soviet government, hoping in vain that this would mitigate the persecution of his Church. T. then attempted to consolidate the ecclesiastical administration, disrupted by internal schisms and the continuous arrests of bishops and priests.