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Theology of the Heart-
Life of the Saints |
SAINT POLYCARP
Bishop and Martyr
70?-166 AD
Feast: February 23
From his acts,
written by the church of Smyrna in an excellent circular letter to
the churches of Pontus, immediately after his martyrdom, a niece
abridged by Eusebius, b. 4, c. 14 highly esteemed by the ancients.
Joseph Scaliger, a supercilious critic, says that nothing in the
whole course of church history so strongly affected him as the
perusal of these acts, and those relating to the martyrs of Lyons;
that he never read them but they gave him extraordinary emotions.
Animad. in Chron. Eusebii, n. 2183 &c. They are certainly most
valuable pieces of Christian antiquity. See Eusebius, St. Jerome,
and St. Irenaeus also Tillemont, t. 2, p. 327; Dom Ceillier, t. 1;
Dom Marechal, Concordance des Peres; Grecs et Latins, t. 1.
St
Polycarp was one of the most illustrious of the apostolic fathers,
who, being the immediate disciples of the apostles, received
instructions from their mouths, and inherited of them the spirit of
Christ in a degree so much the more eminent as they lived nearer the
fountain head. He embraced Christianity very young, about the year
80, was a disciple of the apostles, in particular of St. John the
Evangelist, and was constituted by him Bishop of Symrna, probably
before his banishment to Patmos in 96, so that he governed that
important see seventy years. He seems to have been the angel or
bishop of Smyrna who was commended above all the bishops of Asia by
Christ himself in the Apocalypse,[1] and the only one without a
reproach. Our Saviour encouraged him under his poverty, tribulation,
and persecutions, especially the calumnies of the Jews, called him
rich in grace, and promised him the crown of life by martyrdom. This
saint was respected by the faithful to a degree of veneration. He
formed many holy disciples, among whom were St. Irenaeus and Papias.
When Florinus, who had often visited St. Polycarp, had broached
certain heresies, St. Irenaeus wrote to him as follows:[2] "These
things were not taught you by the bishops who preceded us. I could
tell you the place where the blessed Polycarp sat to preach the word
of God. It is yet present to my mind with what gravity he everywhere
came in and went out; what was the sanctity of his deportment, the
majesty of his countenance and of his whole exterior, and what were
his holy exhortations to the people. I seem to hear him now relate
how he conversed with John and many others who had seen Jesus
Christ; the words he had heard from their mouths. I can protest
before God that if this holy bishop had heard of any error like
yours, he would have immediately stopped his ears, and cried out,
according to his custom, Good God! that I should be reserved to
these times to hear such things! That very instant he would have
fled out of the place in which he had heard such doctrine." St.
Jerome[3] mentions that St. Polycarp met at Rome the heretic Marcion
in the streets, who resenting that the holy bishop did not take that
notice of him which he expected, said to him, "Do you not know me,
Polycarp?" "Yes," answered the saint, "I know you to be the
firstborn of Satan." He had learned this abhorrence of the authors
of heresy, who knowingly and willingly adulterate the divine truths,
from his master, St. John, who fled out of the bath in which he saw
Cerinthus.[4] St. Polycarp kissed with respect the chains of St.
Ignatius, who passed by Smyrna on the road to his martyrdom, and who
recommended to our saint the care and comfort of his distant church
of Antioch, which he repeated to him in a letter from Troas,
desiring him to write in his name to those churches of Asia to which
he had not leisure to write himself. St. Polycarp wrote a letter to
the Philippians shortly after, which is highly commended by St.
Irenaeus, St. Jerome, Eusebius, Photius, and others, and is still
extant. It is justly admired both for the excellent instructions it
contains and for the simplicity and perspicuity of the style, and
was publicly read in the church in Asia in St. Jerome's time. In it
he calls a heretic, as above, the eldest son of Satan. About the
year 158 he undertook a journey of charity to Rome, to confer with
Pope Anicetus about certain points of discipline, especially about
the time of keeping Easter, for the Asiatic churches kept it on the
fourteenth day of the vernal equinoctial moon, as the Jews did, on
whatever day of the week it fell; whereas Rome, Egypt, and all the
West observed it on the Sunday following. It was agreed that both
might follow their custom without breaking the bands of charity. St.
Anicetus, to testify his respect, yielded to him the honour of
celebrating the Eucharist in his own church.[5] We find no further
particulars concerning our saint recorded before the acts of his
martyrdom.
In
the sixth year of Marcus Aurelius and Lucius Verus, Statius
Quadratus being proconsul of Asia, a violent persecution broke out
in that country, in which the faithful gave heroic proofs of their
courage and love of God, to the astonishment of the infidels. When
they were torn to pieces with scourges till their very bowels were
laid bare, amidst the moans and tears of the spectators, who were
moved with pity at the sight of their torments, not one of them gave
so much as a single groan, so little regard had they for their own
flesh in the cause of God. No kinds of torture, no inventions of
cruelty, were forborne to force them to a conformity to the pagan
worship of the times. Germanicus, who had been brought to Smyrna
with eleven or twelve other Christians, signalised himself above the
rest, and animated the most timorous to suffer. The proconsul in the
amphitheatre called upon him with tenderness, entreated him to have
some regard for his youth, and to value at least his life, but he,
with a holy impatience, provoked the beasts to devour him, to leave
this wicked world. One Quintus, a Phrygian, who had presented
himself to the judge, yielded at the sight of the beast let out upon
him, and sacrificed. The authors of these acts justly condemn the
presumption of those who offered themselves to suffer,[6] and say
that the martyrdom of St. Polycarp was conformable to the gospel,
because he exposed not himself to the temptation, but waited till
the persecutors laid hands on him, as Christ our Lord taught us by
his own example. The spectators, seeing the courage of Germanicus
and his companions, and being fond of their impious bloody
diversions, cried out, "Away with the impious! let Polycarp be
sought for!" The holy man, though fearless, had been prevailed upon
by his friends to withdraw and conceal himself in a neighbouring
village during the storm, spending most of his time in prayer. Three
days before his martyrdom, he in a vision saw his pillow on fire,
from which he understood by revelation, and foretold his companions,
that he should be burnt alive.
When the persecutors were in quest of him he changed his retreat,
but was betrayed by a boy, who was threatened with the rack unless
he discovered him. Herod, the Irenarch, or keeper of the peace,
whose office it was to prevent misdemeanours and apprehend
malefactors, sent horsemen by night to beset his lodgings. The saint
was above stairs in bed, but refused to make his escape, saying,
"God's will be done." He went down, met them at the door, ordered
them a handsome supper, and sired only some time for prayer before
he went with them. This granted, he began his prayer standing, which
he continued in that posture for two hours, recommending to God his
own flock and the whole church with so much earnestness and devotion
that several of those that were come to seize him repented they had
undertaken the commission. They set him on an ass, and were
conducting him towards the city when he was met on the road by Herod
and his father Nicetes, who took him into their chariot, and
endeavoured to persuade him to a little compliance, saying, "What
harm is there in saying Lord Caesar, or even in sacrificing, to
escape death?" By the word Lord was meant nothing less than a kind
of deity or godhead. The bishop at first was silent, in imitation of
our Saviour, but being pressed, he gave them this resolute answer,
"I shall never do what you desire of me." At these words, taking off
the mask of friendship and compassion, they treated him with scorn
and reproaches, and thrust him out of the chariot with such violence
that his leg was bruised by the fall. The holy man went forward
cheerfully to the place where the people were assembled. Upon his
entering it a voice from heaven was heard by many, "Polycarp, be
courageous, and act manfully." He was led directly to the tribunal
of the proconsul, who exhorted him to respect his own age, to swear
by the genius of Caesar, and to say, "Take away the impious,"
meaning the Christians. The saint, turning towards the people in the
pit, said, with a stern countenance, "Exterminate the wicked,"
meaning by this expression either a wish that they might cease to be
wicked by their conversion to the faith of Christ, or this was a
prediction of the calamity which befel their city in 177, when
Smyrna was overturned by an earthquake, as we read in Dion[7] and
Aristides.[8] The proconsul repeated, "Swear by the genius of
Caesar, and I discharge you; blaspheme Christ." Polycarp replied, "I
have served him these fourscore and six years, and he never did me
any harm, but much good, and how can I blaspheme my King and my
Saviour? If you require of me to swear by the genius of Caesar, as
you call it, hear my free confession- I am a Christian; but if you
desire to learn the Christian religion, appoint a time, and hear
me." The proconsul said, "Persuade the people." The martyr replied,
"I addressed my discourse to you, for we are taught to give due
honour to princes as far as is consistent with religion. But the
populace is an incompetent judge to justify myself before." Indeed
rage rendered them incapable of hearing him.
The
proconsul then assuming a tone of severity, said: "I have wild
beasts." "Call for them," replied the saint: "for we are unalterably
resolved not to change from good to evil. It is only good to pass
from evil to good." The proconsul said: "If you contemn the beasts,
I will cause you to be burnt to ashes." Polycarp answered: "You
threaten me with a fire which burns for a short time and then goes
out, but are yourself ignorant of the judgment to come, and of the
fire of everlasting torments which is prepared for the wicked. Why
do you delay? Bring against me what you please." Whilst he said this
and many other things, he appeared in a transport of joy and
confidence, and his countenance shone with a certain heavenly grace
and pleasant cheerfulness, insomuch that the proconsul himself was
struck with admiration. However, he ordered a crier to make public
proclamation three times in the middle of the Stadium (as was the
Roman custom in capital cases): "Polycarp hath confessed himself a
Christian." At this proclamation the whole multitude of Jews and
Gentiles gave a great shout, the latter crying out, "This is the
great teacher of Asia; the father of the Christians; the destroyer
of our gods, who preaches to men not to sacrifice to or adore them."
They applied to Philip the Asiarch to let loose a lion upon
Polycarp. He told them that it was not in his power, because those
shows had been closed. Then they unanimously demanded that he should
be burnt alive. Their request was no sooner granted but every one
ran with all speed to fetch wood from the baths and shops. The pile
being prepared, Polycarp put off his garments, untied his girdle,
and began to take off his shoes, an office he had not been
accustomed to, the Christians having always striven who should do
these things for him, regarding it as a happiness to be admitted to
touch him. The wood and other combustibles were heaped all round
him. The executioners would have nailed him to the stake; but he
said to them: "Suffer me to be as I am. He who gives me grace to
undergo this fire will enable me to stand still without that
precaution." They therefore contented themselves with tying his
hands behind his back, and in this posture looking up towards
heaven, he prayed as follows: "O Almighty Lord God, Father of thy
beloved and blessed Son Jesus Christ, by whom we have received the
knowledge of thee, God of angels, powers, and every creature, and of
all the race of the just that live in thy presence! I bless thee for
having been pleased in thy goodness to bring me to this hour, that I
may receive a portion in the number of thy martyrs, and partake of
the chalice of thy Christ, for the resurrection to eternal life, in
the incorruptibleness of the holy Spirit. Amongst whom grant me to
be received this day as a pleasing sacrifice, such an one as thou
thyself hast prepared, that so thou mayest accomplish what thou, O
true and faithful God! hast foreshown. Wherefore, for all things I
praise, bless, and glorify thee, through the eternal high priest
Jesus Christ, thy beloved Son, with whom, to Thee and the Holy Ghost
be glory now and for ever. Amen." He had scarce said Amen when fire
was set to the pile, which increased to a mighty flame. But behold a
wonder, say the authors of these acts, seen by us reserved to attest
it to others; the flames forming themselves into an arch, like the
sails of a ship swelled with the wind, gently encircled the body of
the martyr, which stood in the middle, resembling not roasted flesh,
but purified gold or silver, appearing bright through the flames;
and his body sending forth such a fragrancy that we seemed to smell
precious spices. The blind infidels were only exasperated to see his
body could not be consumed, and ordered a spearman to pierce him
through, which he did, and such a quantity of blood issued out of
his left side as to quench the fire. The malice of the devil ended
not here: he endeavoured to obstruct the relics of the martyr being
carried off by the Christians; for many desired to do it, to show
their respect to his body. Therefore, by the suggestion of Satan,
Nicetes advised the proconsul not to bestow it on the Christians,
lest, said he, abandoning the crucified man, they should adore
Polycarp: the Jews suggested this, "Not knowing," say the authors of
the acts, "that we can never forsake Christ, nor adore any other,
though we love the martyrs, as his disciples and imitators, for the
great love they bore their king and master." The centurion, seeing a
contest raised by the Jews, placed the body in the middle, and burnt
it to ashes. "We afterwards took up the bones," say they, "more
precious than the richest jewels or gold, and deposited them
decently in a place at which may God grant us to assemble with joy,
to celebrate the birthday of the martyr." Thus these disciples and
eye-witnesses. It was at two o'clock in the afternoon, which the
authors of the acts call the eighth hour, in the year 166, that St.
Polycarp received his crown, according to Tillemont; but in 169,
according to Basnage.1 His tomb is still shown with great veneration
at Smyrna, in a small chapel. St. Irenaeus speaks of St. Polycarp as
being of an uncommon age.
The
epistle of St. Polycarp to the Philippians, which is the only one
among those which he wrote that has been preserved, is, even in the
dead letter, a standing proof of the apostolic spirit with which he
was animated, and of that profound humility, perfect meekness,
burning charity, and holy zeal, of which his life was so admirable
an example. The beginning is an effusion of spiritual joy and
charity with which he was transported at the happiness of their
conversion to God, and their fervor in divine love. His extreme
abhorrence of heresy makes him immediately fall upon that of the
Docaetae against which he arms the faithful, by clearly
demonstrating that Christ was truly made man, died, and rose again:
in which his terms admirably express his most humble and
affectionate devotion to our divine Redeemer, under these great
mysteries of love. Besides walking in truth, he takes notice, that
to be raised with Christ in glory, we must also do his will, keep
all his commandments, and love whatever he loved; refraining from
all fraud, avarice, detraction, and rash judgment; repaying evil
with good forgiving and showing mercy to others that we ourselves
may find mercy. "These things," says he, "I write to you on justice,
because you incited me; for neither I, nor any other like me, can
attain to the wisdom of the blessed and glorious Paul, into whose
epistles if you look, you may raise your spiritual fabric by
strengthening faith, which is our mother, hope following, and
charity towards God, Christ, and our neighbor preceding us. He who
has charity is far from all sin." The saint gives short instructions
to every particular state, then adds, "Every one who hath not
confessed that Jesus Christ is come in the flesh, is antichrist;[9]
and who hath not confessed the suffering of the cross, is of the
devil; and who hath drawn the oracles of the Lord to his passions,
and hath said that there is no resurrection nor judgment, he is the
oldest son of Satan." He exhorts to watching always in prayer, lest
we be led into temptation; to be constant in fasting, persevering,
joyful in hope, and in the pledge of our justice, which is Christ
Jesus, imitating his patience; for, by suffering for his name, we
glorify him. To encourage them to suffer, he reminds them of those
who had suffered before their eyes: Ignatius, Zozimus, and Rufus,
and some of their own congregation, "who are now," says our saint,
"in the place which is due to them with the Lord, with whom they
also suffered."
Endnotes
1
Ch. ii. v. 9.
2
Eus. Hist. L. 5, c. 20, p. 188.
3
Cat. vir. illustr. c. 17.
4
See also 1 John ii. 18, 22, and 2 John 10.
5
St. Iren. B. 3, c. 3; Euseb. B. 5, c. 24; S. Hieron, c. 17.
6
N. 1 and 4.
7 L
71.
8
Or. 20, 21, 22, 41.
9 1
John iv 3.
(Taken from Vol. I of "The Lives or the Fathers, Martyrs and Other
Principal Saints" by the Rev. Alban Butler, the 1864 edition
published by D. & J. Sadlier, & Company)
This page is the work of the Servants of the Pierced Hearts of Jesus and
Mary
Copyright © 2006- SCTJM
