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Domnina, Berenice, and Prosdoce were early Christian martyrs of Syria, commemorated as a mother and her two daughters. The principal ancient witness to their story is a homily of Saint John Chrysostom, preached at Antioch in the late fourth century and commonly known as the homily on Saints Bernice and Prosdoce. Chrysostom presents Domnina as a devout Christian woman of the Antiochene milieu and Berenice and Prosdoce as her daughters, young women of striking beauty who had embraced virginity. He does not name an emperor, give a calendar year, or identify a precise birthplace. Later martyrological tradition places their death in the time of the Great Persecution under Diocletian and his colleagues in the first decade of the fourth century, but that dating is conventional rather than documented by a contemporary chronicle. No independent inscription, court record, or Eusebian notice confirms the family, so the homily remains the foundation of what can be said about them.

According to Chrysostom’s account, when persecution closed in, Domnina fled with her daughters to avoid arrest. Soldiers pursued them. Facing imminent capture and the threat of rape, the three women chose death rather than the violation of their chastity, which they understood as bound up with Christian fidelity. They threw themselves into a river and drowned. Chrysostom treats the drowning as martyrdom, not as ordinary suicide. He praises the mother’s formation of her daughters’ piety, the daughters’ courage, and the unity of the household in the face of imperial violence, and he offers the story as a moral example to his congregation at Antioch. The river is not named, nor is the exact locality of the death fixed beyond the Syrian setting of the homily. The husband’s name is never given; that Domnina had borne children is the only evidence that she had been married. The daughters are presented as virgins and are not said to have had spouses or children of their own.

The manner of death later became theologically contested. In the early fifth century Augustine of Hippo, in The City of God, argued that taking one’s own life, even to avoid sexual assault, could not be justified as martyrdom. That position sat uneasily with Chrysostom’s earlier panegyric and with other late-antique stories of women who died to preserve chastity. Some later notices in martyrologies appear to blur or recast the drowning so that the women are more clearly victims of persecutors than agents of their own deaths, but the core tradition of a Syrian mother and two daughters who died by water persisted in both East and West. Beyond the homily, reliable detail is scarce: ages, the name of Domnina’s husband, the identity of the river, a burial site, and a verifiable year of death are not preserved in contemporary sources, and no archaeological find has been securely attached to them.

Their cult belongs to the ancient, pre-congregational veneration of martyrs rather than to a medieval or modern papal canonization. They are listed on 4 October in the Roman Martyrology and are commemorated on the same date in Eastern Orthodox calendars, under the names Domnina (the mother) and Berenice (or Bernice) and Prosdoce (the daughters). No well-attested patronages of cities, trades, illnesses, or causes are attached to them in standard hagiographical reference works. Their historical importance lies less in a recoverable biography than in the use Chrysostom made of their memory: a household of Syrian Christian women held up as a model of chastity, parental instruction, and steadfastness during persecution, and, later, as a test case in Christian debate over suicide, purity, and what counts as martyrdom.

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