Polycarp's Martyrdom
The Martyrdom of Polycarp
A few things stand out from Polycarp's martyrdom.
Do not seek martyrdom
Two individuals are contrasted. Polycarp, who doesn't seek martyrdom and yet dies nobly, and Quintus, who does seek martyrdom but then turns away in critical moment. About Quintus, it says in chapter 4 that:
Now one named Quintus, a Phrygian, who was but lately come from Phrygia, when he saw the wild beasts, became afraid. This was the man who forced himself and some others to come forward voluntarily [for trial]. Him the proconsul, after many entreaties, persuaded to swear and to offer sacrifice. Wherefore, brethren, we do not commend those who give themselves up [to suffering], seeing the Gospel does not teach so to do.
Yet later Polycarp, when he hears that he is being sought to be forced to renounce his Christian faith, leaves to avoid being caught.
But the most admirable Polycarp, when he first heard [that he was sought for], was in no measure disturbed, but resolved to continue in the city. However, in deference to the wish of many, he was persuaded to leave it. He departed, therefore, to a country house not far distant from the city.
Although he is later caught, he does not seek it for himself.
Seek prayer
Although Polycarp doesn't seek to be martyred, he does seek prayer. When he first leaves the city, he continues in prayer for all he knows.
There he stayed with a few [friends], engaged in nothing else night and day than praying for all men, and for the Churches throughout the world, according to his usual custom.
Polycarp is comprehensive in his prayers, doing nothing else than praying for all the people he knows. He even does this when he is finally caught, as in chapter 6 and 7:
Immediately then, in that very hour, he ordered that something to eat and drink should be set before them, as much indeed as they cared for, while he besought them to allow him an hour to pray without disturbance.
Now, as soon as he had ceased praying, having made mention of all that had at any time come in contact with him, both small and great, illustrious and obscure, as well as the whole Catholic Church throughout the world.
Further, Polycarp prays during his actual execution, with a beautiful and again comprehensive prayer:
O Lord God Almighty, the Father of thy beloved and blessed Son Jesus Christ, by whom we have received the knowledge of Thee, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before thee, I give Thee thanks that Thou hast counted me, worthy of this day and this hour, that I should have a part in the number of Thy martyrs, in the cup456 of thy Christ, to the resurrection of eternal life, both of soul and body, through the incorruption [imparted] by the Holy Ghost. Among whom may I be accepted this day before Thee as a fat and acceptable sacrifice, according as Thou, the ever-truthful God, hast foreordained, hast revealed beforehand to me, and now hast fulfilled. Wherefore also I praise Thee for all things, I bless Thee, I glorify Thee, along with the everlasting and heavenly Jesus Christ, Thy beloved Son, with whom, to Thee, and the Holy Ghost, be glory both now and to all coming ages. Amen.”
Early attestation of Saint's days
We also see early evidence of the establishment of the celebration of the life of a martyr on the day of their death. As we read in chapter 18:
Accordingly, we afterwards took up his bones, as being more precious than the most exquisite jewels, and more purified than gold, and deposited them in a fitting place, whither, being gathered together, as opportunity is allowed us, with joy and rejoicing, the Lord shall grant us to celebrate the anniversary of his martyrdom, both in memory of those who have already finished their course, and for the exercising and preparation of those yet to walk in their steps.
Yet the two reasons given for these days are not to pray for the intercession of the saint or martyr. It is to:
- Remember their life and celebrate it.
- Encourage and prepare those who remain to follow their footsteps.
This is reflected much more in the Collects for the saint's days which we find in the Book of Common Prayer and the Anglican church than in the Roman Catholic and Eastern Orthodox church. Yet it is also evidence against a too strict puritanism which would do away with anything which appears to be held in common with Rome. We need to see a Reformed Catholic church. This is one of the reasons I often turn to the Book of Common Prayer and Richard Hooker as a model of ecclesiological thinking.