| | Polycarp of Smyrna (martyred in his 87th year, ca. 155–167) was a Christian bishop of Smyrna (now Izmir in Turkey) in the 2nd century He died a martyr when he was stabbed and his corpse burned at the stake in Smyrna, and is recognized as a saint in both the Roman Catholic and Eastern Orthodox churches. "He had been a disciple of John, and opinions differ as to whether this John was the son of Zebedee, or John the Presbyter" (Lake 1912). Traditional advocates follow Eusebius of Caesarea in insisting that the apostolic connection was with John the Evangelist, and that the author of the Gospel of John was the Apostle. Polycarp never quotes from the Gospel of John in his own writings, which may be an indication that whichever John he knew was not the author of that gospel, or that that gospel was not finished during Polycarp's discipleship with John.Visit to Anicetus, Bishop of Rome |  Polycarp of Smyrna |
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 falls.Surviving writings and early accounts |
 Church Icon at St Polycarp's Roman Catholic Church depicting Polycarp miraculously extinguishing fire of the city of Smyrna (Izmir, Turkey).
(larger image) | His sole surviving work is his Letter to the Philippians, a mosaic of references to the New Testament. 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 Roman Catholics term "The Apostolic Fathers" to emphasize their particular closeness to the apostles in Church traditions. The Martyrdom is considered the earliest genuine account of a Christian martyrdom, and one of the very few genuine accounts from the actual age of the persecutions. |
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 with John the Apostle 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 old age of Polycarp. The Martyrdom has Polycarp himself give his age on the day of his death as 86 years.Span of lifeThe date of Polycarp's death is disputed. 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.Because in the Smyrnaean letter known as the martyr Martyrdom of Polycarp it states that Polycarp was taken and killed on the Great Sabbath, some believe that this is evidence that the Smyrnaeans under Polycarp observed the seventh day Sabbath.The Martyrdom of Polycarp is one of the works of the Apostolic Fathers, and as such is one of the very few genuine such writings from the actual age of the persecutions. The work details Polycarp's death at the age of 86 years old, at the hands of the Romans, in the second century AD. It is among the first recorded Acts of the Martyrs.Others have said that the Great Sabbath refers to the Christian Passover or similar holy days. If so, then the martrydom would have had to have been between one and two months later as Nisan 14 (the date the 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.ImportanceSt. 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 St. John the Evangelist, the disciple of Jesus. He was bishop of an important church in an area where the apostles laboured. And he is from an era whose orthodoxy is widely accepted by Orthodox Churches, Oriental Churches, 7th Day Church of God groups, Protestants and Catholics alike. All of this make 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," (see heresy) 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.Polycarp was a great transmitter and authenticator of Christian Revelation in a period when the gospels and epistles were just beginning to achieve acceptance. And while 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. Nor did some of those who have been suggested to be his spiritual successors, such as Melito of Sardis and Polycrates of Ephesus.References - Traditional advocates follow Eusebius in insisting that the apostolic connection of Papius was with John the Evangelist, and that the author of the Gospel of John was the Apostle. Polycarp does not quote from the Gospel of John in his surviving letter, which may be an indication that whichever John he knew was not the author of that gospel, or that the gospel was not finished during Polycarp's discipleship with John.
- Irenaeus, V.xxxii.
- Henry Wace, Dictionary of Christian Biography and Literature to the End of the Sixth Century A.D., with an Account of the Principal Sects and Heresies, s.v. "Polycarpus, bishop of Smyrna", comments "raised to the episcopate apparently in early manhood, he held his office to the age of 86 or more."
- Andrew Louth's notes on the Martyrdom in Early Christian Writings (Penguin Classics).
- Philip Schaff, The History of the Christian Church Volume 1, Section 43, Section 57, Subsection 3.
- See also Eusebius, Ecclesiastical History, Book 5 Section 24 (pages 232-233 in the Dorset Press Edition from 1965) which is a record of part of a letter from Irenaeus (who agreed with Rome on the date of Easter) to Victor of Rome explaining why Victor should not make such a strong issue of Quartodecimanism. This letter may form part of the basis for the statements in Schaff.
- 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.
- Cave, Primitive Christianity: or the Religion of the Ancient Christians in the First Ages of the Gospel. 1840, revised edition by H. Cary. Oxford, London, pp. 84-85).
- Irenaeus, Adversus Haereses III.3.4).
- Henry Wace, Dictionary of Christian Biography and Literature to the End of the Sixth Century A.D., with an Account of the Principal Sects and Heresies, s.v. "Polycarpus, bishop of Smyrna".
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