Difference between revisions of "Saint Polycarp" - New World Encyclopedia

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Revision as of 15:02, 30 November 2007


Saint Polycarp
Burghers michael saintpolycarp.jpg

Saint Polycarp
Martyr and Bishop of Smyrna
Born AD. ca. 69
Died AD. ca. 155 in Smyrna
Venerated in Roman Catholic Church, Eastern Orthodox Church, Lutheran Church
Feast February 23
Patronage against earache, dysentery

Polycarp of Smyrna (ca. 69- ca. 155) was a Christian bishop of Smyrna (now İzmir in Turkey) in the second century. He died a martyr when he was stabbed after an attempt to burn him at the stake failed. Polycarp is recognized as a saint in both the Roman Catholic and Eastern Orthodox churches. Though not an influential theologian, Polycarp was renowned for his diplomacy and personal piety—two traits that served him well in the tumultuous climate of the early Church. Further, his studies under a "John" (which could have been a reference to John the son of Zebedee, John the Presbyter, or John the Evangelist (author of the eponymous Gospel))[1] made him an important figure for bridging the gap between the apostolic period and the patristic period.

Biographical Sketch

Polycarp and Papias

Polycarp was a companion of Papias (Irenaeus V.xxxii) another "hearer of John" as Irenaeus interprets Papias' testimony, and a correspondent of Ignatius of Antioch. Ignatius addressed a letter to him, and mentions him in the letters to the Ephesians and to the Magnesians. Polycarp's famous pupil was Irenaeus, for whom the memory of Polycarp was a link to the apostolic past.

Irenaeus relates how and when he became a Christian and in his letter to Florinus stated that he saw and heard him personally in lower Asia; in particular he heard the account of Polycarp's discussion with John the Evangelist and with others who had seen Jesus. Irenaeus also reports that Polycarp was converted to Christianity by apostles, was consecrated a bishop and communicated with many who had seen Jesus. He repeatedly emphasizes the very great age of Polycarp. The Martyrdom has Polycarp himself indicate his age on the day of his death, with the phrase "Eighty and six years I have served him", which is understood to mean that he was 86 years old, thus indicating that his family had accepted Christianity while he was an infant.[2]

Visit to Anicetus, Bishop of Rome

Polycarp visited Rome during the time of his fellow Syrian, Anicetus, Bishop of Rome, in the 150s or 160s, and they might have found their customs for observing the Christian Passover differed, Polycarp following the eastern practice of celebrating Passover on the 14th of Nisan, the day of the Jewish Passover, regardless of what day of the week it fell.

Martyrdom

The date of Polycarp's death is in dispute. Eusebius dates it to the reign of Marcus Aurelius, circa 166 – 167. However, a post-Eusebian addition to the Martyrdom of Polycarp dates his death to Saturday, February 23 in the proconsulship of Statius Quadratus—which works out to be 155 or 156. These earlier dates better fit the tradition of his association with Ignatius and John the Evangelist. However, the addition to the Martyrdom cannot be considered reliable on only its own merits. Further, numerous lines of evidence have been given to place the dating of Polycarp's death to the end of the 160s, perhaps even later. James Ussher, for example, calculated this to 169; William Killen seems to agree with this dating. Some of those evidences include that the Martyrdom uses the singular when referring to the Emperor and Marcus Aurelius only became the sole emperor of Rome in 169 (and beginning in 161); Eusebius and Saint Jerome both state Polycarp died under Marcus Aurelius (cf. Lightfoot, The Apostolic Fathers, Vol. 1, pp. 629, 632); this martyrdom took place during a major persecution, which could correspond to the late 160s or the one in 177 with that of Lyons and Vienne (Ibid., pp. 629-30). Lightfoot would argue for the earlier date of Polycarp's death, to which others such as Killen would greatly disagree.[3]

The "Great Sabbath" Controversy

As an aside, some scholars have used the Martyrdom of Polycarp, which states that the bishop was taken on the day of the Sabbath and killed on the Great Sabbath, to demonstrate that the Smyrnaeans under Polycarp observed the seventh day as a Sabbath.

Historians such as William Cave who have written, "...the Sabbath or Saturday (for so the word sabbatum is constantly used in the writings of the fathers, when speaking of it as it relates to Christians) was held by them in great veneration, and especially in the Eastern parts honoured with all the public solemnities of religion."[4]

Conversely, some feel that the expression, the Great Sabbath refers to the Christian Passover or another annual holy day. If so, then the martyrdom would have had to occur between one and two months later as Nisan 14 (the date that Polycarp observed Passover) cannot come before the end of March in any year. Other Great Sabbaths (if this is referring to what are commonly considered to be Jewish holy days, though observed by many early professors of Christ) come in the Spring, late summer, or Fall. None occur in the winter.[5]

These conjectures would be at odds with the Biblical evidence that suggests the common practice for Christians was in keeping the first day of the week (see Acts 20:7; 1 Corinthians 16:1, 2; Mark 16:9; etc.), though they could potentially be compatible with the Great Sabbath alluded to in the Gospel of John (John 7:37).[6] This is called the Last Great Day and is a stand-alone annual holy day immediately following the Feast of Tabernacles.

Literary Output and Early Biographical Accounts

His sole surviving work is his Letter to the Philippians, a mosaic of references to the Greek Scriptures. It, and an account of The Martyrdom of Polycarp that takes the form of a circular letter from the church of Smyrna to the churches of Pontus, form part of the collection of writings termed "The Apostolic Fathers" to emphasize their particular closeness to the apostles in Church traditions. The Martyrdom is considered one of the earliest genuine accounts of a Christian martyrdom, and one of the very few genuine accounts from the actual age of the persecutions.

Importance

Polycarp occupies an important place in the history of the Christian Church. He is among the earliest Christians whose writings survive. It is probable that he knew John the Apostle, the disciple of Jesus. He was an elder of an important congregation in an area where the apostles laboured. And he is from an era whose orthodoxy is widely accepted by Orthodox Churches, Oriental Churches, Seventh Day Church of God groups, Protestants and Catholics alike. All of this makes his writings of great interest.

Polycarp was not a philosopher or theologian. He appears, from surviving accounts, to have been a practical leader and gifted teacher, "a man who was of much greater weight, and a more steadfast witness of truth, than Valentinus, and Marcion, and the rest of the heretics," said Irenaeus, who remembered him from his youth. (Adversus Haereses III.3.4). He lived in an age after the deaths of the apostles, when a variety of interpretations of the sayings of Jesus were being preached. His role was to authenticate orthodox teachings through his reputed connection with the apostle John. Surviving accounts of the bravery of this very old man in the face of death by burning at the stake added credence to his words.

His martyrdom is of particular importance in understanding the position of the church in the pagan era of the Roman Empire. While the persecution is supported by the local proconsul, the author of the account noted the bloodthirstiness of the crowd in their calls for the death of Polycarp (Chp. 3). Additionally, the account also demonstrates the complexity of the Roman government's position toward Christianity, since the Christians are given the opportunity to recant and are not punished immediately as confessed criminals. This rather odd judicial system toward the crime of Christianity would later be derided by Tertullian in his Apology.

Polycarp was a great transmitter and authenticator of Christian Revelation in a period when the gospels and epistles were just beginning to achieve acceptance. Although his visit to Rome to meet the Bishop was significant and has long been used by the Roman Catholic Church to buttress papal claims, the documented truth according to Catholic sources is that Polycarp did not accept the authority of the Roman Bishops to change Passover (rather, they agreed to disagree, both believing their practice to be Apostolic) — nor did some of those who have been suggested to be his spiritual successors, such as Melito of Sardis and Polycrates of Ephesus.

The chief sources of information concerning Polycarp are four: the authentic epistles of Ignatius, which include one to Polycarp; Polycarp's Epistle to the Philippians; passages in Irenaeus' Adversus Haeresis; and the Martyrdom of Polycarp.

Notes

  1. Kirsopp Lake, The Apostolic Fathers, (Loeb Classical Library, 1912). Traditional advocates follow Eusebius in insisting that the apostolic connection of Papias was with John the Evangelist, and that this John and the author of the Gospel of John were the same as the Apostle John.
  2. See Andrew Louth's notes on "The Martyrdom" in Penguin Classics' Early Christian Writings (113-136).
  3. These points are best articulated by Killen himself, which were originally composed on 1886. For a modern printing, see Journal of Higher Criticism, vol. 8, no. 1 (Spring 2001): "The Ignatian Epistles Entirely Spurious", pp. 91-143.
  4. William Cave, Primitive Christianity: or the Religion of the Ancient Christians in the First Ages of the Gospel London: Oxford University Press, 1840. Edition revised by H. Cary. 84-85.
  5. Herold Weiss, "The Sabbath in the Fourth Gospel," Journal of Biblical Literature 110:2 (Summer 1991), 311-321. 320 ff 51.
  6. Weiss, passim.

References
ISBN links support NWE through referral fees

  • Bacchus, F.J. "Saint Polycarp." The Catholic Encyclopedia. New York: Robert Appleton, 1911.
  • Baring-Gould, S. (Sabine). The Lives of the Saints. With introduction and additional Lives of English martyrs, Cornish, Scottish, and Welsh saints, and a full index to the entire work. Edinburgh: J. Grant, 1914.
  • Butler, Alban. Lives of the Saints. Edited, revised, and supplemented by Herbert Thurston and Donald Attwater. Palm Publishers, 1956.
  • Farmer, David Hugh. The Oxford Dictionary of Saints. Oxford; New York: Oxford University Press, 1997. ISBN 0192800582.
  • Lake, Kirsopp. The Apostolic Fathers. Loeb Classical Library, 1912.
  • Louth, Andrew (editor). Early Christian Writings. London: Penguin Books, 1987. ISBN 0140444750.
  • Weiss, Herold. "The Sabbath in the Fourth Gospel." Journal of Biblical Literature 110:2 (Summer 1991), 311-321.

External links

All links retrieved November 24, 2007

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