Martyrs of Smyrna

ON THE HOLY MARTYRS OF SMYRNA, POLYCARP THE BISHOP AND TWELVE OTHERS.

Year of Christ 169.

Polycarp, Bishop and Martyr at Smyrna in Asia (Saint) The Twelve of Philadelphia, Martyrs at Smyrna in Asia (Saints)

From various sources.

Section I. The feast of St. Polycarp. The day and year of his martyrdom.

[1] Smyrna is a city of Ionia, once the most beautiful in all of Asia Minor, situated on the sea and on the river Meles. Here the Bishop was — either the second, or certainly one of the first — St. Polycarp, a disciple of the Apostles; and there he was crowned with a glorious martyrdom during the persecution of Marcus Aurelius. The feast of St. Polycarp among the Latins, January 26. He is honored by the Latins on January 26, and indeed with the ecclesiastical office of nine lessons, as they call it. Concerning him Usuard writes: At Smyrna, the birthday of St. Polycarp the Bishop, who, a disciple of the Blessed Apostle John and ordained Bishop by him, was the chief of all Asia. Afterward, under Marcus Antoninus and Lucius Aurelius, with the entire people of that city crying out against him in the amphitheater, he was given over to the fire. Together with him also twelve others, coming from Philadelphia, were crowned with martyrdom in the aforesaid city. Bede as commonly published, the Roman Martyrology, Rabanus, Bellinus, Maurolycus, and Felicius have nearly the same. But Ado wove a more extensive eulogy from the Acts, as did Notker, Canisius, Galesinius, and others. He is also recorded in the ancient Roman Martyrology, and in all the Latin ones, on this day.

[2] And on the 25th. The Dungal manuscript records him on this and the preceding day. The manuscript of St. Jerome has on this day: Of Rhodon, Artemas, and Polycarp. And again on February 1: February 1. At Smyrna, the birthday of Polycarp the Bishop, Poenus, Dionysius, and six others; also Poenus and five others. The one here called Poenus seems to be Pionius, of whom we treat there. But whether Dionysius and the other eleven are those men of Philadelphia who were crowned after St. Polycarp, we do not rashly dare to determine. The same manuscript of St. Jerome on February 23: In Asia, the birthday of Polycarp the Bishop with twelve others. And on the 23rd. Rabanus has the same there. The Carthusians of Cologne in the Additions to Usuard, Galesinius, and certain Calendars also record him on that day.

[3] Among the Greeks, February 23. The Greeks honor him on the same day, February 23. Where the Menologion has: Of the most holy Martyr Polycarp of Smyrna, who was a disciple of St. John the Apostle and Evangelist, together with that divine Martyr Ignatius. The Menaea give a fuller account: In the same month, the 23rd, the memory of the holy Martyr Polycarp, Bishop of Smyrna.

For you, Polycarp, was wholly burned for Christ, Yielding from the fire abundant fruit — a wondrous thing. On the twenty-third day Polycarp is burned.

He was, together with Ignatius the God-bearer, a disciple of John the Theologian and Evangelist, Epitome of his Life, and after Bucolus, the most holy Bishop of Smyrna, who had foretold to him the priesthood, he was consecrated by the Bishops. In the Decian persecution he was seized and brought before the Proconsul, and completed his contest through fire, and was a worker of outstanding miracles. For even before his priesthood, he filled by the aid of prayer the granaries of the woman who had reared him, which he himself had earlier emptied; and after assuming the priesthood, he checked the onset of a kindled fire, brought rain upon the parched ground, and again restrained an immoderate abundance of it. His solemnity is celebrated in the most holy great church.

[4] What the reason was for so great a variation in the celebration of the Martyr's birthday is not clear. The day of his martyrdom. To determine with certainty the day on which he completed his martyrdom is indeed difficult, because the various characters of the year and day transmitted by the ancients do not agree. One thing is everywhere certain: that he is remembered as having obtained his crown on the great Sabbath. But no one explains clearly what that great Sabbath is. We found among the notes of Rosweyde the following excerpt from a letter of George Garnefelt, a Carthusian and most learned man, written from Cologne on May 9, 1626: I have looked through Surius's January in passing, Was it January 26, in the year 169? and nothing worthy of particular note occurs except in the case of St. Polycarp the Bishop, who received the crown of martyrdom on a Sabbath; therefore in the year of Christ 172, before Septuagesima Sunday. Here it could be explained which was that great Sabbath that the Acts mention. For it could not have been the Saturday of Holy Week, because Easter is never celebrated in January, which in the indicated year fell on March 30. One must therefore have recourse to the liturgical books of the Greeks. Moreover, even among Westerners, in certain places on the Saturday before Septuagesima the Alleluia is sung with a neuma and jubilus, as a kind of second farewell. So he wrote. But what he assumes — that the martyrdom occurred on January 26, or the seventh day before the Kalends of February — is not certain.

[5] Our colleague Peter Halloix, in the Notes to chapter 12 of the Life of St. Polycarp, first asserts that the great Sabbath is the vigil of Easter, and gives reasons why it appears to have been so called. Then, on the authority of the Alexandrian Chronicle, he determines that Polycarp suffered on the seventh day before the Kalends of April, or March 26 — Easter, he says, Was it March 26? falling that year on the sixth day before the Kalends of April, or March 27. He wishes that year to be the seventh of Marcus Aurelius, the year of Christ 169, during the consulship of Verus III and Quadratus. He follows the chronology of Baronius, who links the seventh year of Marcus Aurelius and the third consulship of Verus with the year of Christ 169. According to the method of reckoning established by our colleague Bucherius, which we consider more correct, Verus and Quadratus were Consuls in the year of Christ 167, in which year, on the day before the Nones of March, Lucius Verus and Marcus Aurelius began the seventh year of their reign. But in that year Easter fell on March 23, or the tenth day before the Kalends of April; while in the year 169 it fell on April 3. Easter did not fall on the sixth day before the Kalends of April, or March 27, except in the year of Christ 175, the fifteenth year of Marcus Aurelius, during the consulship of Piso and Julianus.

[6] Before we propose our conjecture on this obscure question, which not even Baronius touched upon, we must set forth the testimonies of the ancients concerning the time of Polycarp's martyrdom. Eusebius, at the seventh year of the reign of Marcus Aurelius: What does Eusebius say about the day and year? When a persecution arose in Asia, Polycarp and Pionius completed their martyrdom; their written passions are also extant. We shall treat of Pionius on February 1. The same Eusebius, book 4 of the History, chapter 14, writes that Polycarp was brought into the city by the guards on the great Sabbath, on which he was also killed. The Alexandrian Chronicle: The Alexandrian Chronicle? Indiction 1, Augustus IV, during the consulship of Aelianus and Pastor, in the 133rd year after Christ's ascension into heaven, when the greatest tumults were raised in Asia against the Christians, many Martyrs fell for Christ. Among them, Polycarp, Bishop of Smyrna, disciple of the Apostle John, by whom he had been made Bishop, was seized by Herod the Irenarch, son of Nicetas, during the proconsulship of Tatius Quadratus. After suffering greatly for the sake of religion, on the seventh day before the Kalends of April — Raderus adds by way of explanation: on the eve of Easter — on the great Sabbath, at the eighth hour, with the Centurion observing the contention of the assembled Jews and Gentiles, he was brought into the midst and burned alive. More correctly, as Halloix most aptly noted, one should say: he was given over alive to the fire — for he was not actually consumed by the fire.

[7] The ancient Latin Acts of St. Polycarp, of which we shall speak below, express the day thus: The Latin Acts? In the month of April, on the seventh day before the Kalends of May, on the greater Sabbath, at the eighth hour, he was seized by Herod the High Priest, during the proconsulship of Philip Trajan, under the governorship of Status Quadratus. But the Greek Acts: The Greek Acts? Μαρτυρεῖ δὲ ὁ ἅγιος Πολύκαρπος μηνὸς ξανθικοῦ δευτέρᾳ ἱσταμένου πρὸ ἑπτὰ καλενδῶν Μαΐων σαββάτῳ μεγάλῳ ὥρᾳ ὀγδόῃ. The holy Polycarp is crowned with martyrdom on the second day of the beginning of the month of Xanthicus, or April, on the seventh day before the Kalends of May, on the great Sabbath, at the eighth hour. He was seized by Herod, under the high priest Philip of Tralles, during the proconsulship.

[8] Halloix rightly observed that April 2 and the seventh day before the Kalends of May cannot in any way agree with each other. But no one can fail to see that both manuscripts are corrupt. However, both Acts, when collated with the Alexandrian Chronicle, Both corrected, will shed mutual light. And so the Latin should be read: In the month of April, or on the seventh day before the Kalends of April, on the greater Sabbath, at the eighth hour, he was seized by Herod; the High Priest being Philip of Tralles, or Trajan, or, as the codex of St. Maximin had, of Troy; the Proconsul being Tatius Quadratus. The Greek also appears garbled and should be restored: μηνὸς ξανθικοῦ δευτέρᾳ ἱσταμένου, ἢ πρὸ ἑπτὰ καλενδῶν Ἀπριλίων σαββάτῳ μεγάλῳ — on the second day of the beginning of the month of Xanthicus, or on the seventh day before the Kalends of April, on the great Sabbath. And after ἀντυπατεύοντος the name Τατίου Κοδράτου should be restored, for the Alexandrian Chronicle records that he was then Proconsul of Asia, and that the martyrdom of Polycarp occurred on the seventh day before the Kalends of April.

[9] But how will those dates now agree — April 2 and the seventh day before the Kalends of April, that is, March 26? And in what year, finally, was Easter so uncertain? In the year of Christ 169, the ninth of Marcus Aurelius, Easter fell on the third day before the Nones of April, on the twentieth day of the moon. The Smyrnaeans, who at that time celebrated Easter with the Jews, He appears to have suffered on March 26, could easily have, since the Jews' astronomical tables and canons were not at that time very precise, celebrated it on the thirteenth day of the moon, namely on the sixth day before the Kalends of April, or March 27 — when on the previous day, that is, the seventh day before the Kalends of April, the most holy Bishop was killed on the Parasceve of Easter. When later writers, who were copying the history of the martyrdom from the letter of the Church of Smyrna, saw that this did not agree with the received canon, they substituted the second of April, while still indicating that the seventh day before the Kalends of April had previously been written — until semi-learned copyists were found who, knowing that after the second of April no Kalends occurred except those of May, substituted the Kalends of May. Indeed, perhaps he truly suffered on the day before Easter, even of the Latins in that year, that is, on the second of April, on the Sabbath after the Smyrnaean and Jewish Easter, whether this was celebrated on Sunday, as we have conjectured, or on Monday or Tuesday. Or April 2. For concerning the Sabbath that fell within the octave of Easter, it is said in John 19:31: For that Sabbath day was a great day. But where then does the seventh day before the Kalends of April come from? Namely, some later copyist, wishing to indicate that the Smyrnaeans had celebrated Easter before the Latins, added the date of the preceding week, the seventh day before the Kalends of April. If anyone finds these conjectures of ours less convincing, we do not wish to defend them obstinately; we have put them forward until something better presents itself.

How many years old Polycarp was when he underwent martyrdom, we shall say below, when we treat of his journey to the City, undertaken not long before his death.

Section II. The Acts of St. Polycarp. His writings.

[10] The history of the martyrdom of St. Polycarp was written by the Church of Smyrna, By whom the martyrdom of St. Polycarp was written, in an encyclical letter sent to all the Churches, or at least to those of Asia, from which Eusebius recites much in book 4 of the History, chapter 14. That letter also survives in ancient Latin codices. Rosweyde had transcribed it from a codex of St. Maximin at Trier; we collated it with a manuscript of the Church of Saint-Omer; and we received another copy, agreeing with this Saint-Omer codex, from our colleague Pierre-Francois Chifflet, from Burgundian manuscripts. But Rosweyde had also obtained the same letter in Greek and in fuller form from a manuscript of the Library of the Most Christian King, together with a history of the life of that same Polycarp, hitherto entirely unknown to the Latins. Whence the Life is here published: Our colleague Peter Halloix was the first, from this and another manuscript of ours, to present it complete in Latin letters in volume 1 of the Lives of the Illustrious Writers of the Eastern Church, amplified from the testimonies of other authors concerning Polycarp and illustrated with learned annotations. For us, according to our custom and method, it seemed better to give the ancient life itself, rendered into Latin, more closely perhaps than elegantly, because this seems to us more suited to fidelity.

[11] The same Halloix throughout calls the author of this life Pionius. In the Greek codex, the narrative of Polycarp's death was described in the first place, Written by Pionius, then the rest of his life. Concerning that former epistolary narrative, the following is found in the Saint-Omer manuscript: These copies Gaius wrote from the teaching of Irenaeus, a disciple of Polycarp, who lived together with Irenaeus. I, Socrates, wrote from these copies of Gaius. I, Pionius, searched out and wrote the aforementioned copies, from a revelation that was made to me concerning Blessed Polycarp, as I declared in the assembly to the rest, from the time when I labored with the elect, and that the Lord Jesus Christ may gather me in the kingdom of heaven with the Father and the Holy Spirit forever and ever. Amen. Those words about Pionius — "I, Pionius, searched out and wrote the aforementioned copies" — were absent from the manuscript of St. Maximin used by Rosweyde, and so all that follows was attributed to Socrates. All of this was missing from the Chifflet manuscript.

[12] In the Greek manuscript the passage is rendered thus: Gaius wrote this from the materials that Irenaeus transmitted, or wrote, or possessed (ἐν τῶν εἰρυναίου), a disciple of St. Polycarp; which Gaius lived with Irenaeus. I, Socrates, at Corinth, from ancient manuscripts and divine revelation: transcribed from the copies of Gaius. Grace be with us all. And I, Pionius, in turn transcribed from the copy already mentioned, searching them out according to a revelation of Blessed Polycarp appearing to me, in order that I might show, by collecting them, things that were already nearly obliterated by time; and that our Lord Jesus Christ may gather me with His Elect into His heavenly kingdom; to whom be glory with the Father and the Holy Spirit, forever and ever. Amen. From these words it can be understood that Pionius, having used the copy of Socrates, transcribed from it the history of the martyrdom; and that he learned the rest of Polycarp's deeds partly from heavenly revelation, partly perhaps from other ancient monuments. That he is indeed the author of the Life seems to be inferred from the first words of the Life: Ἐπανελθὼν ἀνωτέρω — going back further, returning to earlier matters. From which it follows that these are written by the same person who wrote what preceded — namely, Pionius.

[13] When this Pionius lived is not established. There is at least no argument by which we can prove he was a contemporary; when he lived, indeed, he seems to have been considerably later, since he described Polycarp's contest from the commentaries of Socrates, who had received it from the writings of Gaius, and the latter from Irenaeus. Then in number 12 he laments that the writings of Polycarp were lost amid the storm of the fourth persecution then raging. Many things indeed, he says, were written by him — homilies and letters — which were scattered by the impious during the persecution stirred up in his times, in which he himself also underwent martyrdom. What kind of writings these were can be recognized from those that have been found, among which is the letter to the Philippians, truly outstanding, which we shall place in the appropriate location. Indeed, from what he discusses in his Prologue against the Quartodecimans — that is, those who celebrated Easter on the fourteenth day of the moon — one may conjecture that he lived after the Council of Nicaea, when that entire controversy was finally laid to rest.

[14] Concerning St. Polycarp and his writings, St. Jerome transmits the following in the book On Ecclesiastical Writers, chapter 17: Polycarp, a disciple of the Apostle John, The eulogy of St. Polycarp from St. Jerome, ordained Bishop of Smyrna by him, was the chief of all Asia — for he had as masters, and had seen, certain of the Apostles and of those who had seen the Lord. He, on account of certain questions about the day of Easter, came to Rome in the time of the Emperor Antoninus Pius, while Anicetus was governing the Church, and there he brought back to the faith very many of the believers who had been deceived by the persuasion of Marcion and Valentinus. When Marcion happened to meet him and said, "Do you recognize us?" he replied: "I recognize the firstborn of Satan." But afterward, during the reign of Marcus Antoninus and Lucius Aurelius Commodus, in the fourth persecution after Nero, at Smyrna, with the Proconsul presiding His letter, and the entire people crying out against him in the amphitheater, he was given over to the fire. He wrote a very useful letter to the Philippians, which to this day is read in the assembly of Asia.

[15] Halloix published this letter in Greek and Latin in chapter 17 of the Life of St. Polycarp, although the Greek text is not complete. Eusebius, History, book 4, chapter 13; Photius, no. 126; Irenaeus, Against Heresies, book 3, chapter 3; and other authors mention this letter. In chapter 16 the same Halloix enumerates other writings of Polycarp — namely, one letter to Dionysius the Areopagite, other writings, one to the Athenians, various ones to different Churches of Asia, some to certain brethren in particular, and certain explanations of Sacred Scripture. Concerning the letter sent to St. Dionysius, Suidas testifies, writing thus: Polycarp, a hearer of John the Evangelist and Theologian, and successor of Bucolus, the first Bishop of the Church of Smyrna — who after him held the episcopate as second and underwent martyrdom for Christ under Marcus Antoninus — wrote a letter to the Philippians, truly admirable, and one to the great Dionysius the Areopagite, and to other Churches. Concerning the letter to the Athenians, St. Maximus says in the prologue to the books of St. Dionysius: Moreover, the ancient Dionysius, Bishop of the Corinthians, and Polycarp in his letter to the Athenians, mention the Areopagite. Concerning his other letters, the testimony of St. Irenaeus survives: The same, he says, from the letters which he sent both to neighboring Churches, to strengthen them, and to certain brethren, to admonish and exhort them, it can clearly be known that these things are so. Concerning his explanations of the Scriptures, St. Jerome writes in Letter 28 to Lucinius of Baetica: Furthermore, a false rumor has reached you that the books of Josephus and the volumes of Saints Papias and Polycarp have been translated by me. For it is beyond my leisure and my powers to express such great works in another language with the same elegance.

[16] Halloix explains these and other matters concerning the writings of St. Polycarp at greater length, and finally in chapter 18 cites some fragments of writings fragments of these writings still preserved through the beneficence of St. Victor, Bishop of Capua, and recently published by Francois Feu-ardent.

Section III. The journey of St. Polycarp to the City. His zeal against heretics.

[17] St. Polycarp was very old. Polycarp was of advanced age, not much less than a hundred years old, when he endured martyrdom. He had been a hearer of the Apostle John, who died in the early years of Trajan, about the year of Christ 102 (together with St. Ignatius, who was condemned to the wild beasts in the eleventh year of the same Trajan); indeed, as St. Jerome and other ancients have recorded, he was ordained Bishop by John, or at least approved by his vote. He was more than thirty years old when he became Bishop, as Pionius writes that he first managed his mistress's affairs most wisely, already with a mature judgment for his age; that after the household was left to him by her, he governed it with the utmost integrity; that he was then made Deacon, then Priest, and spent a not insignificant time in each rank with praise; and that, already venerable with white hair, he succeeded St. Bucolus in the episcopate. What if he was already Bishop before St. John was banished to Patmos? Many indeed hold this opinion, who think that what John himself in Revelation 2 says about the Angel of Smyrna was uttered concerning Polycarp; and thus in their judgment he was ordained about the year of Christ 94. Grant that he was then 30 years old; add 74 years of the episcopate, and you will have made him more than a hundred by four years.

[18] Nevertheless he was endowed with such strength of mind that, despising the weakness of his failing age, he came to the City not long before his death He came to Rome on account of the question of Easter Day under Antoninus Pius, who died in the year of Christ 161, to Pope Anicetus, on account of certain controversies of the Churches, especially concerning the Christian Easter, which the Asians celebrated with the Jews on the fourteenth day of the moon, while the Romans, by a custom received from the Princes of the Apostles, celebrated it on the Sunday after the fourteenth moon of March. Eusebius in the Chronicle, at the eighteenth year of Antoninus, mentions this coming of Polycarp to the City: Anicetus, he says, held the tenth episcopate of the Roman Church for eleven years, during whose time Polycarp came to Rome and corrected many from heretical error.

[19] What Polycarp did at Rome is indicated by St. Irenaeus in Eusebius, book 5, chapter 24. For when the Asians stubbornly adhered to the ingrained custom of celebrating Easter on the same day as the Jews celebrated theirs, while on the contrary Pope St. Victor contended which was afterward more sharply debated: that they should conform to the practice of the rest of the Church, and should at last lay aside what St. John and other Apostles had prudently permitted at the beginning for the promotion of the conversion of the Jews dwelling in those parts — since the same reason no longer pressed perpetually, especially as they rejected the Saturday fast and other practices so that they might not appear to agree with the Jews in any way — the matter had come to the point where Victor threatened to pass sentence of excommunication against them, as we shall say in the Life of the same Victor on July 28. Then St. Irenaeus, Bishop of Lyon in Gaul, lest a dreadful schism be kindled in the Church, asked Victor by letter to moderate his zeal for a while. Eusebius recites part of those letters at the place cited, and testifies that they were written also in the name of the brethren who were in Gaul. Thus, as far as concerns Polycarp, Irenaeus writes among other things:

[20] The Presbyters before Soter who presided over the Church which you now govern — we mean Anicetus, Pius, Hyginus, Telesphorus, and Xystus — neither themselves observed the same day on which the Asians celebrated Easter, nor permitted those after them to observe it in that way; nevertheless they maintained peace and concord with those who came to them from those Churches where it was so observed. And what could be more contradictory than that those should observe it and they themselves should not? Yet no one was ever rejected on account of that varied rite. But those Presbyters, your predecessors, who did not observe that manner of celebrating Easter, sent the Eucharist to those who in their Churches did observe it. And when Blessed Polycarp came to Rome during the government of Anicetus, and the two had conversed briefly about other matters, the greatest harmony of minds was immediately established between them; though retaining his own custom, he was kindly received by Pope St. Anicetus: but on account of this ceremony, which was the head of the entire controversy, they by no means broke the bonds of charity. For neither could Anicetus persuade Polycarp not to observe what he knew had been observed by John, the disciple of Christ our Lord, and by the other Apostles with whom he had lived; nor did Polycarp persuade Anicetus to adopt the same rite, since Anicetus said he ought to retain the custom of the Presbyters who had been before him. Things standing thus, they nevertheless communicated with each other, and Anicetus granted Polycarp the privilege of celebrating the Eucharist, out of reverence, clearly; and they parted from each other in peace, with the entire Church enjoying peace — both those who observed that rite and those who did otherwise. Thus far Irenaeus.

[21] Eusebius again treats of the things done by Polycarp at Rome, from the same Irenaeus, in book 4, chapter 13. While Anicetus presided over the Roman Church, he says, Irenaeus testifies that Polycarp, who was still alive, came to Rome and conferred with Anicetus about the question then being debated — on what day Easter should be celebrated. The same author hands down another narrative concerning Polycarp, drawn from his third book against the heresies, which we think must necessarily be joined to what has been related concerning him. But we shall here give it rather from the ancient translator of Irenaeus. It is found in book 3, chapter 3. And Polycarp, he says, having been not only taught by the Apostles and having lived with many of those who had seen our Lord, but having also been established as Bishop in Asia, in the Church of Smyrna, by the Apostles — whom we too saw in our early age, for he had persevered a very long time and departed this life at a very advanced age, having made a most glorious and noble martyrdom — he always taught those things which he had learned from the Apostles, which he also handed down to the Church, and which alone are true. And all the Churches in Asia bear witness to these things, and those who have succeeded Polycarp down to the present time — a man who is a far more weighty and faithful witness of the truth He converted many there from heresy: than Valentinus and Marcion and the rest who hold perverse opinions. For it is he who, having come to the City under Anicetus, converted many of the aforementioned heretics to the Church of God, proclaiming this one and only truth — that he had received it from the Apostles and that the Church had handed it down. And there are those who heard him say following the example of St. John that John, the disciple of the Lord, going in at Ephesus to bathe, when he saw Cerinthus inside, leapt from the bath without washing, saying that he feared the bathhouse would collapse, since Cerinthus, the enemy of truth, was inside. And Polycarp himself, when Marcion once met him and said, He shuns meeting with the heresiarch, "Recognize us," replied: "I recognize you, firstborn of Satan." So great a fear did the Apostles and their disciples have, lest they should communicate even in a word with any of those who had adulterated the truth. Thus Irenaeus. But those words — "which he also handed down to the Church" — are expressed differently in Eusebius, in the actual Greek words of Irenaeus: τὴν ὑπὸ τῆς ἐκκλησίας παραδεδομένην — "which has been handed down by the Church."

[22] The same Irenaeus, in a letter to Florinus, a fragment of which survives in Eusebius, book 5, chapter 19, writes the following concerning Polycarp and his zeal against heretics: The Presbyters who were before us, who were disciples of the Apostles themselves, As St. Irenaeus, once his disciple, testifies, by no means handed down to you these doctrines. For I saw you, when I was still a boy, in lower Asia with Polycarp, conducting yourself splendidly in the Church and striving to win his approval. For I remember those things more clearly than what has happened recently — since the lessons we imbibe as children grow with age and become in a sense bound to the soul itself — so that I can describe the very place where Blessed Polycarp used to sit and discourse, and his coming and going, and the manner of his life, and the form of his body, and the discourses he delivered to the multitude, and how he used to describe his intimacy and familiar intercourse with John and with the rest who had seen the Lord, and how he would recall their words and the things he had heard from them concerning the Lord, concerning His miracles and His teaching — how, as one who had received these things from those who had seen the Word of Life with their own eyes, he reported them in agreement with the Sacred Scriptures. These things I listened to diligently at that time through the mercy of God which He showed to me, inscribing them not on paper but on the heart; and I continually, by the grace of God, ponder them sincerely; and I can testify before God He was accustomed to cry out when hearing the errors of heretics, and to flee, that if that blessed and Apostolic Presbyter had heard any such thing, he would have cried out and stopped his ears, and would have said in his customary manner: O good God, into what times have You preserved me, that I should endure this! He would surely have fled from the place where, sitting or standing, he had heard such words. And from his letters, which he sent either to neighboring Churches to strengthen them or to certain brethren to admonish or exhort them, this can clearly be known.

[23] What Saussay reports below — that Polycarp, having then landed at Marseilles, sent St. Pothinus from there to the people of Lyon — we have not read elsewhere, and we are not disposed either to confirm or to refute it.

Section IV. The disciples of St. Polycarp, Apostles of the Gauls.

[24] Not only Asia and the city of Rome did Polycarp illuminate with his virtue and learning; but he also labored to bring the peoples of the Gauls to salvation through his disciples, since he could not do so in person. Andreas Saussay therefore rightly inscribed him in the Gallican Martyrology, as one who was a patron of Gaul even while he was still among mortals. He therefore proclaims this concerning him: The birthday of St. Polycarp, chief of Apostolic men, who, when traveling from Asia to Rome and landing at Marseilles, sent from there Blessed Pothinus, the first Bishop and Martyr of Lyon, to sow there the seeds of grace; Disciples sent by St. Polycarp into Gaul, many men of apostolic character: and then, on his return journey, Irenaeus, Pothinus's successor in the episcopate and likewise a sworn witness of Christ, as his legate to Celtic Gaul; he appointed Benignus to the people of Langres, Andochius and Thyrsus to the Aedui, and Andeolus to the people of Viviers, as messengers of salvation. He persuaded Dionysius to undertake the apostolate of the Gauls, to whom he very often sent reinforcements; and when Dionysius was raised to heavenly triumphs, he took particular care of this Church, still tender. Turned toward it from the East with fatherly affection, he provided for its timely aid and support, and raised it with truly Apostolic vigilance through auxiliaries sent in succession from among his young men — by which services he rightly deserved to be regarded as foremost among the Apostles of Gaul. For this reason, from the very beginnings of the faith received, his name has been in veneration among the Gauls, and his present birthday has long been accustomed to be celebrated with great honor, as Blessed Gregory of Tours has attested with weighty testimony. Moreover, at Paris in the basilica of St. John in Greve, certain venerable relics of the same holy Martyr are preserved in a precious reliquary, which is seen placed upon the high altar; in which a bone from the arm appears scorched, as a sure sign that it belongs to his relics, which the Christians who witnessed his contest snatched from the pyre after his death. The same Saussay in the Supplement to the Martyrology: In the territory of Narbonne, at the monastery of St. Polycarp, the veneration of the same Martyr, the foremost guardian of the Gauls from the dawning of the Gospel.

[25] Rightly indeed did those holy men labor to illuminate with the light of the Gospel the most noble nation of the Gauls, which was to preserve the glory of the faith inviolate even after its grievous ruin in Greece and Asia. And whoever examines the Acts of the holy Martyrs of Lyon, of which we shall treat on June 2, in Eusebius, book 5, chapter 1, will find among them Attalus of Pergamum, and Alexander the Phrygian, and perhaps others of Greek or Asian origin. But, to pass over other matters we have not yet examined — concerning the apostolate of St. Dionysius, of which we shall treat on October 9, and concerning other Apostolic men sent after his death, which we know was especially the concern of the Roman Pontiff, to whom perhaps workers came from Asia doubtful whether St. Pothinus: whom he might send into the vineyard of the Lord — that St. Pothinus was then sent to Lyon at the time when St. Polycarp came to Rome to Pope Anicetus in the last years of Antoninus Pius, perhaps no one will easily believe. For it is established on the testimony of Eusebius, book 5, chapter 1, and of St. Jerome, book On Writers, chapter 35, that St. Pothinus was more than ninety years old when he died, in the times of the Emperor Marcus Aurelius and Pope St. Eleutherus; so that, if he accompanied St. Polycarp to Rome, he must then have been at least seventy years old, and less suited for such an Apostolic expedition — unless the people of Lyon, already converted beforehand, needed only a Bishop and Teacher, and requested one from Polycarp or Pope Anicetus.

[26] But that Irenaeus was a disciple of St. Polycarp is established both by the authority of Eusebius, book 5, chapter 6, and by the very words of Irenaeus cited above from the letter to Florinus. St. Jerome writes the same in On Writers, chapter 35: It is well known, he says, and St. Irenaeus the Bishop, that he was a disciple of Polycarp the Priest and Martyr. But we shall treat more fully of St. Irenaeus on June 28.

[27] Halloix, in chapter 11 of the Life of St. Polycarp, lists other disciples of Polycarp who were Apostles of the Gauls: Benignus the Bishop, Andochius the Priest, Thyrsus the Deacon, Andeolus the Subdeacon, and Felix. And concerning Benignus, Usuard, with whom the Roman Martyrology agrees, has this on November 1: At the fortress of Dijon, of St. Benignus the Priest, who, sent by Blessed Polycarp to preach in Gaul, after he was grievously afflicted by Count Terentius with multiple most severe torments, St. Benignus the Priest, his neck was at last ordered to be beaten with an iron bar and his body pierced with a lance. And in the Acts of St. Benignus, the holy Martyr himself, when the Judge asked from what region he came or what his name was, replied thus: We have come from the East, my brothers and I, whom you have killed, sent by St. Polycarp, to announce to the nations the word of God and the name of Christ, which is incorruptible, so that the light which illuminates every man — that is, Christ sent from heaven — may be manifest to all. What Usuard reports, Ado and the rest also hand down concerning Benignus.

[28] Concerning Andochius, Thyrsus, and Felix, the same Usuard on September 24: Saints Andochius and Thyrsus: At Autun, the birthday of St. Andochius the Priest, Thyrsus the Deacon, and Felix, who, sent by Blessed Polycarp the Bishop from the East to teach Gaul, were most gloriously crowned under Prince Aurelian. Having been beaten with scourges, on the last day they were hung up with their hands reversed; cast into the fire but not burned; finally their necks were struck with iron bars. In due time we shall inquire who that Aurelian was; he certainly could not have been the Emperor Aurelian, who was younger than Polycarp by a full century and more. But the Acts report that St. Felix was not a companion but a host of the Saints. Saussay makes him an Eastern merchant, a man of outstanding piety — was he perhaps at some time in Asia educated in virtue under the instruction of St. Polycarp?

[29] St. Andeolus. Concerning St. Andeolus on the Kalends of May, the same Usuard: In the Gauls, in the territory of Viviers, of Blessed Andeolus the Subdeacon, whom St. Polycarp sent from the East, together with others, to preach the word of God in Gaul. When the Emperor Severus learned of his preaching, he ordered him to be most cruelly scourged with thorny clubs and thrust into prison; and thus at last his head was cleft with a wooden sword in the form of a cross. The same is narrated in the Roman Martyrology and in others.

[30] Concerning these and other disciples sent by Polycarp into various provinces, Warnaharius above, on January 17, writes the following in the Acts of the Three Twin Saints, chapter 1: St. Polycarp, perfectly instructed by the teaching of the most blessed Apostle and Evangelist John, filled with the Holy Spirit, desiring by the guidance of faith to expand the army of Christ, directed his disciples through the various parts of the world to preach the word of our Lord Jesus Christ to the nations with confidence . . . he appointed holy Priests of God — that is, Andochius and Benignus as Priests and Thyrsus as Deacon — to go there, to the provinces of the Gauls, for the purpose of preaching, men outstanding in virtues, The instructions given by him to them, overflowing with the love of God . . . These three men, obedient to his holy counsels, boarded a ship, and Polycarp, a Saint bidding farewell to Saints, gave them these commands: Go, brave men, fighting valiantly in the strength of Christ; by the holy confession of Christ, win many fellow soldiers, with whom, triumphing in victory, you may be able to obtain the name and glory of everlasting dignity. May the fruits of your labor be heaped with manifold abundance; may the seats of the just in Paradise rejoice greatly through you in the acquisition of holy souls. With these and many other prayers St. Polycarp accompanied them.

[31] But that these men are said in the Life of St. Patiens, January 8, no. 4, to have been sent into the Gauls by St. John himself They were not sent by St. John is to be understood as meaning that they were chosen for the Apostolic task by Polycarp, whom John had established as Bishop of Smyrna and appointed as chief of all Asia, as St. Jerome puts it, and were sent into the West. Otherwise, it is sufficiently clear from his own writings cited above that St. Irenaeus, who is also mentioned there, was not sent by John, nor was he born when John was taken from the living. But as to why St. Polycarp is said to have been chief of all Asia — whether by the reverence due to old age, by reputation for holiness, by preeminence of learning (which even St. Dionysius, though much his senior, admired), by some ordinary authority handed down to that See from the beginning, or by some extraordinary and quasi-delegated power — we do not discuss.

[32] What Eusebius, book 2, chapter 17, relates from the book of St. Clement of Alexandria entitled "Who is the Rich Man That Shall Be Saved," concerning the young man whom John, returning from Patmos to Ephesus, commended to the Bishop of a certain neighboring city — Whether the young brigand was a disciple of Polycarp: who, properly instructed in the mysteries of the faith and baptized, and soon fortified with the sacrament of confirmation, was nevertheless drawn by the enticements of wicked men into the fellowship of crimes and at length of brigandage, but was afterward recalled to virtue by the Apostle — this our colleague Halloix attributes to Polycarp, as being that Bishop who was more skilled in teaching than vigilant in guarding and nurturing. He proves it with a twofold argument: first, that no other episcopal city was nearer to Ephesus than Smyrna; second, that the author of the Alexandrian Chronicle wrote that the young man had been commended by John to the Bishop of Smyrna, who at that time was none other than Polycarp. This will be more conveniently examined in the Life of St. John on December 27. It is sufficient to have said here that it is not clearly established whether this was Polycarp.

[33] But in the Viola Sanctorum, once published at Hagenau, there is a thoroughly infamous and intolerable error; for it reads: The birthday of St. Polycarp the Bishop at Smyrna, who was a disciple of the Blessed Apostle and Evangelist John, At least it was not Polycarp himself, as a certain writer most corruptly states, who made him Patriarch of all Asia and entrusted him with the seven Churches in Asia. He is believed to have been that young man whom St. John commended in trust to a certain Bishop, whom he afterward found to have become a prince of brigands, and recalled him personally to true penance; who made such progress that John entrusted all Asia to him. If the compiler of that Viola had seen the Life of St. Polycarp that we give here, he would have learned that Polycarp led the holiest life from his earliest years, and was as far as possible from the crime of brigandage. Nor does St. Clement write that the young man afterward became a Bishop, but only says of St. John: οὐ πρότερον ἀπῆλθεν, ὥς φασι, πρὶν αὐτὸν κατέστησε τῇ Ἐκκλησίᾳ — He did not depart, as they say, until he had restored him to the Church. Christophorson translates: until he had set him over the ministry of the Church.

Side Note: Or perhaps of our own colleagues?

Section V. The relics of St. Polycarp.

[34] Our colleague Halloix treats in chapter 13 of the relics of St. Polycarp, which the Christians of Smyrna carefully collected. Some relics of St. Polycarp at Paris. But where they now are, he says, is unknown to me. Jacques Breuil in book 3 of the Antiquities of Paris writes that in the parish church of St. John in Greve in Paris, above the high altar, there is to be seen a gilded silver casket in which certain bones of Saints Polycarp and Ignatius, Bishops and Martyrs, are said to be preserved. Saussay attests to the same, cited in the preceding section, no. 24. He says that a scorched bone of St. Polycarp is visible, which he considers a certain indication that it belongs to his relics.

[35] Francesco Maurolycus, among the relics that were formerly kept at Rhodes and are now preserved on the island of Malta, Some in Malta, lists the head of St. Polycarp the Bishop. Ottavio Pancirolus in the Hidden Treasures of the Holy City, region 5, church 2, writes that when the impious Leo the Isaurian stirred up persecution against sacred images and the relics of the Saints, among the monks who fled from the East there were two nuns who brought to Rome, along with other relics of Saints, certain relics of St. Polycarp; Some at Rome, and that these are preserved in the church of St. Mary in the Campus Martius, and some in certain other Roman churches.

LIFE BY PIONIUS,

published for the first time from an ancient Greek manuscript.

Polycarp, Bishop and Martyr at Smyrna in Asia (Saint) The Twelve of Philadelphia, Martyrs at Smyrna in Asia (Saints)

By Pionius, from a Greek manuscript.

CHAPTER I.

The youth of St. Polycarp under the patronage of Callisto.

[1] I shall go back to earlier times in my narrative, and take my beginning from the time Prologue of the author when Paul came to Smyrna, as I found in ancient codices; then, pursuing the discourse in order, I shall descend to the narration of the deeds nobly accomplished by Blessed Polycarp.

[2] On the days of unleavened bread, Paul, coming from Galatia, entered Asia, expecting at Smyrna, after very many labors, some rest in Christ among the faithful, and intending from there to set out for Jerusalem. He therefore stayed at Smyrna with Strataeus, The Apostle Paul dwells at Smyrna; who had been his hearer in Pamphylia and was the son of Eunice, the daughter of Lois. These are the ones of whom, writing to Timothy, he thus makes mention: The faith that is in you unfeigned, which first dwelt in your grandmother Lois and in your mother Eunice — from which it may be understood that Strataeus was a brother of Timothy. 2 Timothy 1:5. Using the hospitality of this man, therefore, Paul called the faithful to himself and discoursed about Easter and Pentecost, admonishing them concerning the sacrifice of the New Testament in bread and wine, and that it must by all means be solemnly performed on the days of unleavened bread, and the new mystery of the Passion and Resurrection must be retained. By these words the Apostle seems to have wished to teach that Easter should not be celebrated outside the time of the unleavened bread, as certain heretics do — especially the Phrygians — nor that it is necessary that it be performed on the fourteenth day of the moon, since he did not even name the fourteenth at all, but only the Easter of the unleavened bread, confirming the gospel of Pentecost.

[3] After the Apostle departed from there, Strataeus took up the office of teaching, and certain others with him, whose names, as I shall be able to discover them, Bishop here was St. Bucolus, and who and what kind of men they were, I shall explain. But as far as concerns the present, I hasten to Polycarp. When at that time Bucolus was Bishop of Smyrna, a certain devout and God-fearing woman lived there, Callisto is admonished by an Angel, constantly occupied with good works, named Callisto. An Angel sent by God appeared to her in a nocturnal vision and said: Callisto, arise and go to the gate called the Ephesian; and when you have gone a little way, two men will come to meet you, leading with them a little boy named Polycarp. Ask whether he is for sale; and when they consent, give whatever price they demand; and take him home with you. He traces his lineage from the East. Upon hearing these things, Callisto, whose heart leapt with fear and joy, awoke and sat up and immediately rose, She redeems St. Polycarp from servitude; and she performed what had been commanded without delay; she hurried to the said gate and found things just as the Angel had foretold. Taking the boy, she led him home and was glad, rearing him honorably and instructing him in heavenly discipline. She marveled at the excellent and temperate disposition she observed in him, She entrusts the administration of the household to him, and his aptitude for all piety. He was therefore, by a certain indulgence of maternal affection, a son to her, and in rank among the household servants, when he had now grown in age, the steward of all her possessions; for she had even placed the keys of all the storerooms in his hands.

[4] When it afterward happened that she was absent from home for some time, having gone on a journey, she left Polycarp as the guardian of the entire household. As he went out to provide food for the members of the household, He distributes all the provisions to the poor: widows, orphans, and very many of the neighbors followed him — all among the Christians who were beggars — and asked alms of him, one asking for wheat, another for wine, another for oil, and each for whatever he needed. He, who from his earliest age had imbibed the discipline of beneficence and had the precepts of God inscribed upon the tablets of his heart and soul by the Holy Spirit, the finger of God, gave generously to everyone who asked. By doing this, he gradually emptied all the storehouses, distributing liberally to those in need.

[5] When Callisto had returned home after some time, one of the household servants ran up to her and said: You, Mistress, disregarding all your own servants, have entrusted everything of yours to this youth He is accused of prodigality: who came from the East. But after your departure he has carried everything completely out of the house, so that nothing is left inside. She was struck by this grave accusation (for calumny can disturb even a tranquil and composed mind, especially if it impresses upon it the loss of money and possessions) and was vehemently agitated in her mind and filled with indignation, thinking it the greatest calamity if that pious boy, given to her by God Himself, had dissipated everything in luxury — for she did not yet know to what use he had put it. Wherefore various and manifold thoughts arose in her. She therefore immediately called Polycarp by name. When he obeyed, she said: Give me the keys to the storerooms. He produced them and opened the doors. She entered to inspect everything, and beheld an admirable prodigy of the magnificence of the Lord Jesus Christ. By his prayers he fills the storerooms. For Polycarp, having entered before her, groaned and prayed, saying: Lord God, Father of Your beloved Son, who in the presence of Your prophet Elijah filled the vessels of the widow of Sarepta, hear me, that in the name of Christ all things may be found full. 3 Kings 17. Everything was found full, so that she, thinking the accuser had deceived her, was severely angry with him and ordered him to be summoned by one of the household servants. But Polycarp, anticipating this, revealed himself, saying: I beg you, do not injure another on my account. Rather inflict on me the blows you are preparing for him. He did not deceive you, but rather deserves praise for his goodwill toward his mistress. It was I who poured out your goods — but not wrongly, but upon beggars. God, the Father of the blessed Jesus Christ, both filled the hungry and sent His Angel to restore your possessions to you, so that you too would have what you could bestow upon the poor according to your custom. She makes him heir of all her goods. Struck with amazement at seeing and hearing these things, Callisto became from that time ever more devoted to the good works of the faith, and also adopted Polycarp as her son; and at last she died in Christ, having made Polycarp the heir of all her possessions.

CHAPTER II.

The manners and pursuits of his youth. His celibacy.

[6] After the death of Callisto, Polycarp made great progress in the faith of Christ and in holy conduct; and from the Eastern root, by his tireless and exemplary industry, he put forth a flower from which one could rightly augur that good fruit would come. For those who inhabit the East are especially studious and devoted to divine writings. Having been brought into Asia, He wisely distinguishes the eternal from the perishable, and coming by God's direction to Smyrna, and learning the customs of the inhabitants and separating himself from them as far as possible, he understood that for every servant of God this entire world is an inn, but that the heavenly Jerusalem is the fatherland; that we are placed here to sojourn for a time, not to dwell perpetually, but to be as strangers and pilgrims. Weighing these things with a certain singular and divine prudence, day and night he offered his entire self to God as a consecrated holocaust, devoted to prayer and almsgiving, exercising himself in the mysteries of the Sacred Scriptures, in continual offerings of prayers like sacrifices, in the care of all who needed his help — whether through industry or generosity — and in parsimony and frugality in food; for he used whatever provisions were at hand, humble and requiring no elaborate preparation; and as for clothing, only what use demanded, sparing in food and dress, what was suitable for warding off cold and for the modest adornment of the body.

[7] For the most part he did not spend his time in public or prominent places, nor where he might receive any praise from onlookers. He spent the greater part of his time either at home or in the suburbs, where he had learned to escape the tumult of the populace. For a quiet sight and hearing, free from all evil, is indeed necessary for the soul — though he himself was sufficiently protected from such things, both by the extraordinary prudence of his mind grave in his conduct: and by the entire bearing of his body. For even as a young man his gait was grave and almost that of an old man; his appearance was manly, free from all attachment to the things that are seen in this life. If any passers-by, as sometimes happens, fixed their eyes upon his face, he was suffused with a blush, and that modesty won him reverence. For through the red coloring of the body, as through a mirror, the souls of the wise are discerned. He was accustomed, when people approached and wished to converse, He avoids the company of the wicked, if they were vain and trifling, to avoid and flee from them as far as possible, as though intent on some serious business and not directing his attention to those who met him. But if it happened that he was compelled to speak with them, merely so as not to appear to despise them, he would reply briefly and then fall silent. Such was his manner toward those from whom no profit could be hoped. But wicked men he avoided like rabid dogs, wild beasts, or venomous serpents. For he remembered that divine saying: With the innocent man you shall be innocent, and with the elect you shall be elect; with the perverse you shall be perverted. Psalm 17:26-27. But those who could benefit him he loves the company of the good: he frequented greatly, especially those from whose not only words but also deeds he could perceive profit.

[8] If ever, returning from the country to the city, he chanced upon people carrying wood, He has compassion on poor old people, especially old people, he sympathized with their labor, and walking along with them would ask whether they would sell that wood as soon as they reached the city. When they said that it often could not be sold before evening, he paid them the price and had the wood carried to the widows living near the gate, bestowing upon the latter the use of the wood and upon the former the benefit of needed sustenance.

[9] When he had reached manhood, he embraced piety with even more ardent zeal. For he recognized how proper this is to that innocent liberty which falls to the lot of few, but chiefly to those who have received from God souls with wings that are not servile or encumbered, granting them an easy conversation upon the earth. Nor was Polycarp bound to the earth by the chains of marriage. For there is not one of us who does not need the things necessary to sustain life; He chooses the celibate life, and for what reasons: but those need them most to whom a costly wife, studious of adornment, has been brought home. What contentions and vexations arise from her, he had thoroughly considered — that it is difficult for those bound to this yoke to live a peaceful and tranquil life. For if the wife is incontinent, then indeed, as Solomon says, the mind of the husband is tormented by jealousy; if she is temperate, she grows proud and swells with arrogance — so that it is far more desirable to live in the wilderness than with a quarrelsome and talkative woman. No beauty of life whatsoever could draw his mind away from heavenly things. He was accustomed to say: Beautiful are the words of Christ, and of the Prophets and Apostles. Psalm 44:3; Romans 10:15. Fair in form above the sons of men; grace is poured out upon your lips. And: How beautiful are the feet of those who proclaim good tidings! He had also considered what the care of rearing children demands, what concern for grandchildren and posterity, what the management of servants and a household requires; how many things one entangled in these needs; how many difficulties and vexations he must endure, how great a care he must bear for their conduct; how much anxiety must be felt if children fall ill, how much grief if they die. Then the other dangers through the entire course of life: for through all the stages of life, young people undergo a certain change of judgment, their natural heat, like new wine, effervescing with a certain vigor and balance of age, separating and progressively purifying the matter; and they endeavor to throw off the bit and reins, like yoked horses, until the governing and observing mind, with reason and judgment as a bridle, restrains, represses, and controls that whinnying and raging of nature, as it were, confining that wandering and irrational impulse with order and measure. The mind does and prevails in these things when a certain divine wisdom and power and the presence of the Holy Spirit has illuminated it. Therefore the divine David prays, saying: Renew a right spirit within my heart. Psalm 50:12, 14, 13. Strengthen me with your sovereign spirit. And: Do not take your Holy Spirit from me. And the Apostle says: Walk in the Spirit, and you shall not fulfill the desires of the flesh. Galatians 5:16.

CHAPTER III.

His diaconate. Christian teaching.

[10] It remains for us to explain the course of his episcopate — in what manner he conducted it He is loved by Bishop St. Bucolus and how he came to it — so that we too may learn to be imitators of priests divinely chosen. Bucolus his predecessor loved him singularly, had always held him in the highest esteem from his earliest years, and rejoiced in the hope he had conceived concerning him, as parents are accustomed to rejoice in the probity of their children when they have found prudent heirs of their possessions. Polycarp in turn repaid Bucolus with mutual affection, reverencing him as a parent — not with feigned words on account of his kind disposition nor with charity won at one stroke and suddenly, but gradually and quietly. For he scorned those who say — He knew the opportune times, so as neither to cause weariness nor to suppose that the same things would always please. Neither did Polycarp endeavor to bestow upon Bucolus a house or any other gift — though Bucolus was also able to help others — nor did Bucolus wish to accept one. For Bucolus counted as his own gain the young man's readiness toward the needy, while Polycarp was fitly carrying out the precept of the Lord Jesus, giving to those who could not repay — whereas some, by a certain artfulness, pursue honor and seek, as it were, to purchase a greater favor with a lesser one. Luke 6:35.

[11] Polycarp was therefore, like Jacob of old, simple and upright, and he did all things without any ambition or pride. Gen. 25:27. He was, moreover, distinguished for his works of bodily service, which he himself performed, generously supplying food and other necessities to the needy. Alms. Bucolus, however, learned of these not from Polycarp himself, but from those who had shared in his beneficence. For as there is in good men an untiring readiness for doing good, so in those to whom they have done good there is born a constant gratitude from the benefit itself. It also happened that many sick and demon-possessed persons, through the grace conferred upon him from heaven, And gifts of healing. recovered their health and glorified Christ, leaping with joy. Many things also rightly done by him Bucolus himself saw with his own eyes. Understanding, therefore, that he was truly worthy of ecclesiastical orders, on account of the weakness of his age, which was not yet sufficiently advanced, he first appointed him to the rank of Deacon, with the unanimous vote of the whole Church. Truly blessed was he who was worthy to lay his hand upon that holy head Ordained Deacon. and to bless such a soul with his own mouth. For the ordination of those rightly chosen is proved and legitimate, irreproachable among men, innocent of conscience, and a cause of tranquility and gladness -- one that is performed by those who have been placed in the office of divine ministry, through faith in God.

[12] He was therefore a Deacon, proved by his works, as Stephen was among those chosen by the Apostles; and powerful in speech and adorned with good deeds, he refuted with freedom Gentiles, Jews, and heretics. He catechizes various kinds of people. Bucolus, however, frequently admonishing and exhorting him, at last with difficulty persuaded him to teach the Christian faith publicly and to deliver catechetical sermons in the church (for this is the ecclesiastical Catholic canon, handed down by Christ as the principle of right doctrine) and to interpret sufficiently those mysteries that are hidden from many. These he then expounded so clearly that his hearers testified that they not only heard them but in a manner beheld them with their eyes. Many things were also written by him -- homilies and epistles -- which, in the persecution Renowned for his writings. stirred up in those times, in which he himself also underwent martyrdom, were scattered by the ungodly. What sort of things they were may be known from those that have been found, among which is the Epistle to the Philippians, truly outstanding, which we shall place in its proper location.

[13] As regards his teaching, he was especially concerned that his hearers should know God to be almighty, Inculcating the mystery of the Most Holy Trinity and the Incarnation. invisible, immense -- who deigned to send his own Word and Son from heaven, so that, assuming human nature and as the Word truly incarnate, he might save his own creature; who, in accordance with the prophecies of the Prophets, from a pure and immaculate Virgin and by the Holy Spirit, accomplished the mystery of generation incomprehensible to many, and also endured to suffer for the salvation of mankind -- just as Christ himself had foretold about himself through the Law and the Prophets, and the Father about the Son; whom God also raised from the dead; and the disciples saw him in the body such as he had been before the Passion, and then beheld him ascending into the heavens in a bright cloud in that same body in which he had created Adam before the fall. Matt. 20:18; Isa. 53; Zech. 13. Concerning the Holy Spirit and the gift of the Paraclete, and the other charisms, The holiness of the Catholic Church. he showed that these are not received outside the Catholic Church, just as a limb cut off from the rest retains no power -- gathering various texts from the sacred scriptures to this purpose, such as that of Daniel: "His kingdom shall not be handed over to another people"; and in the Gospel: "Mary has chosen the best part, which shall not be taken from her"; and others similar to these. Dan. 2:44; Luke 10:42.

[14] If he was about to exhort the assembly to continence and virginity (since it is praiseworthy to undertake a voluntary contest not out of necessity or the command of another, whether of parents or masters, but from one's own choice The excellence of chastity. and with a ready spirit), he would say that chastity is, as it were, the herald of the future immortal kingdom, and that the very word "eunouchia," that is, continence, is formed from the fact that it "has goodwill" (eunoia) and great favor with the Lord. "Parthenia," that is, virginity, is as if "para to theo," because those who pursue such continence think the same thoughts that are thought by God. For those who lead such a life destroy the burning of the flesh. In monogamy. Monogamy, or the marriage of one man with one woman, he demonstrated from the very creation of man -- that one was created for one, and therefore a virgin, or "parthenos," was led to the man, called by a fitting name: the first part of which is as if "para theou" (from God), and the latter "henos" (of one), namely of one man; and that the first Lamech, tracing his descent from Ham, took two wives for himself. Gen. 4:19. That he "took" them for himself indicates that this was not done according to God's will. He therefore said that polygamy bore the name of "gamos," that is, marriage, but was in reality adultery adorned with a respectable mask.

[15] When certain Gentiles said to him that among Christians the dominion over appetites was too difficult and burdensome, he replied that it was foolish to suppose that such things are accomplished by men through their own virtue, since the Lord accomplishes all things and with his great reins turns the appetite. Phil. 4:13. Among Christians not difficult. He then set forth three modes of chastity proposed to the faithful; but he excluded and utterly banished fornication. He showed that chastity is a Queen and Empress. For while other mortals follow the impulses of their desires -- wandering, bounded by no limits, and rushing headlong -- and are carried along like horses with insane lust, and, as it were, whinny after other men's wives, those alone who await the heavenly Law and the Word of God as the avenger and champion, and the Judge of all with fear, are content with one marriage-bed, for the begetting of children. Women too are taught to look to the one man of their virginity.

[16] The second degree of chastity is widowhood, which far surpasses the former. Widowhood. For the former does not seem so very arduous; he rises higher who can abstain from what was once permitted. But what preeminence does the third kind, that of victorious chastity, lack? And virginity. What love and praise does the honor of continence and virginity not deserve, which shakes off and, as one might say, casts far from itself all the bonds of this life, and at the same time with easy and unencumbered step runs through and leaps over the aforementioned contests? For it shows a stronger resolution of spirit and confesses a greater power of God who gives it, than when one is content with a single marriage or abstains from pleasures once conceded and experienced. That it is both voluntary and a gift of God -- to purpose and to be able -- the Savior himself declares: they have made themselves eunuchs for the sake of the kingdom of heaven, and not all receive this word. Matt. 19:12.

CHAPTER IV.

The Priesthood. Sermons.

[17] Moreover, as he advanced in age day by day, so that the whiteness that heralds old age had begun to bloom, and white hairs to smile upon his temples (not as though human nature grows feeble, but the providence of God exults, He grows gray. and brings forth all things at their opportune times, for the memory of posterity, and with great grace of wisdom in works and words calls man to what is more perfect, and as it were presses upon him: "How long, O sluggard, will you sleep? When will you arise from your sleep?" Prov. 6:9; 24:27. And again: "Prepare your works for departure." And therefore I also believe that each of you remembers the end before it arrives, so that the more one's head grows gray with the passage of time, the more one's soul shines with the cultivation of reason): Bucolus, therefore, seeing that Polycarp was of mature age and had a manner of life more mature than his years, understood that he could be an excellent counselor to him in matters pertaining to the Church and a partner in teaching. And the Lord confirmed and, as it were, sealed this opinion of his, He is consecrated Priest. commanding the same thing to him in a vision. And so he ordained him Priest, with the whole Church unanimously receiving him with great joy; while he himself vehemently shrank from the office, for he said he could scarcely render account for one place and one office, much less for more. He then added: "If anyone unworthy of the honor dares to receive it, he has his judgment; but if he is worthy, he already receives the reward of his former merits, receiving, as a kind of prize for his good deeds, the dignity of the priesthood." When he was not permitted to say more, he yielded to the will of God and the counsel of the devout, allowing himself to be initiated into the priesthood, moved also by a divine vision and by very many exhortations.

[18] As very many were thereafter instructed by his saving teaching and added to the Church, all praised our Lord Jesus Christ. Eloquent in his sermons. For he promoted edification in manifold ways, especially when he took the subject of his discourse from the sacred Scripture that had just been read, with all demonstration and fullness, so that the matters he treated seemed to be placed before the eyes of his hearers. For he used to say that the sacred orator must first believe what he says; for from this it comes about that his words are heard not as alien expositions but as personal directions. His voice, like his appearance and bearing, was grave and manly, yet possessing a certain sweetness and melodiousness, and seasoned in a certain way with the fear of God. When on a certain occasion he was speaking against Jews, Gentiles, and heretics, someone cried out so loudly that even those below could hear (for he was treating the subject of what things ought to be spoken kindly and not with heated ardor): "How do you suppose Christ spoke such things? Matt. 12:10, 13. (To the man with the withered hand, as it is written: 'And looking around at them with indignation, he said: Stretch forth your hand.' And that: 'O perverse and unbelieving generation'; and other things of this kind.) Matt. 17:17; Acts 5:9. Or the Apostle Peter? 'What is it that has seemed good to you to tempt the Spirit of the Lord?' Or Paul: 'Would that those who trouble you would cut themselves off.' Gal. 5:12; Matt. 11:28. But when exhorting, Christ says in a sweet and gentle voice: 'Come to me, all you who labor and are burdened.' Having compassion also on the city of Jerusalem, he says: 'How often I wished to gather your children!' And many other things of this kind. Luke 13:34. Peter also, with John, had compassion on the paralytic at the Beautiful Gate; Acts 3:10; Gal. 4:19. and Paul, writing to the Galatians, says: 'My little children, whom I am bearing again in labor' -- since the time demanded exhortation."

[19] Thus, therefore, from his earliest age to old age he practiced the reading of the Scriptures in the church, He fervently penetrates the minds of his hearers. and urged others to do so, saying that the reading is the law of the Prophets, the herald of grace, preparing the straight ways of the Lord -- that is, the hearts of the hearers, which are like tablets on which, before their knowledge, certain difficult sentences and pronouncements from the Old Testament and its right interpretation have been inscribed through constant practice. These tablets are first leveled and smoothed, so that when the Holy Spirit comes, like a stylus, the grace and joy of the evangelical voice and the immortal and heavenly teaching of Christ may be inscribed. For the seal, which is made through baptism, cannot otherwise be impressed, nor can it reproduce the form that has been engraved, unless the wax has first been worked and softened to receive more deeply what is to be impressed. So he believed the minds of hearers ought to yield to the impression of the word and, as it were, be rendered obedient. For he said that the minds of those who have recently entered the Church are shaken and, as it were, their closed doors are opened. Isa. 58:1. Thus the Prophet is commanded by God: "Cry out mightily, do not cease; raise your voice like a trumpet." For what is the point of saying that even Christ himself, who was the most gentle of all, nevertheless cries out thus on the feast day of Tabernacles? For it is written: "On the last, the great day of the feast, Jesus stood and cried out, saying: John 7:37. 'If anyone thirsts, let him come to me and drink.'" So it truly is. When teaching, he cries out. But when spat upon, condemned, tormented, suffering, he is silent -- "because like a sheep he is led to the slaughter, and like a lamb before its shearer he is without voice. For I, like a deaf man, did not hear, and I became like a man who does not hear and has no reproaches in his mouth." Psalm 37:14-15.

CHAPTER V.

The Episcopate of Smyrna.

[20] The treasure of the grace divinely imparted to Polycarp, while we endeavor to recount his manner of life in some part, has brought us to this point: that we should also hand down the form of his teaching, and set forth, fixed as it were in that place, by what method he was accustomed to interpret the Scriptures, and this with the purpose Saint Bucolus is divinely instructed about his successor. of ministering to posterity the right doctrine of the holy and divinely inspired Scriptures. Let us now come to the episcopate entrusted to him and what he did in it. When Bucolus had run the long course of piety and had often been taught from heaven what manner of successor he would have, rejoicing and exulting, and as it were resting in a wise steward, he departed in this manner: as death now drew near, he took the hand of Polycarp and first pressed it to his own breast, then to his face, He dies. showing that whatever duties and charisms are administered by those faculties and instruments of the senses -- by understanding with the heart, seeing with the eyes, hearing with the ears, breathing in Christ with the nostrils, proclaiming God the Father and his Son Jesus with the mouth -- all these were entrusted to him. When Bucolus had done these things, he said: "Glory to you, Lord," and so fell asleep. Polycarp, however, was not then thinking of any of these things; for the hope and pursuit of future things alone was always in him. But those who stood about and witnessed these things conferred about them privately among themselves, full of hope that such a Pastor would fall to their lot. Carrying the body of the Blessed Bucolus to the cemetery of the basilica called the Ephesian, He is buried. situated near Smyrna, they laid it there, where a myrtle now grows since the translation of the body of Saint Thraseas the Martyr; and having performed all the rites, they offered bread for Bucolus and the rest. It was the unanimous opinion of all that Polycarp should offer it. But he, as always conducting himself modestly and circumspectly, tried to reverse what pertained to his own honor; but they had made provisions so that it could not be otherwise. He therefore yielded to their will and performed the sacrifice.

[21] They, moreover, without any delay, Polycarp offering the sacrifice. within a few days summoned the Bishops of neighboring cities and carefully prepared all that was needed to receive those who would come together for the election of a new Bishop. When they had arrived, a great multitude of people gathered from the nearby cities and villages; He is preceded by various prodigies. some of them knew Polycarp, while others wished to see him about whom they had already heard much. When the congregation had filled the church, the splendor of a heavenly light shone around them all, and some of the Brothers saw wondrous portents: one saw around Polycarp's head a white dove encircled by light; another, before Polycarp had actually taken his seat, beheld him as if already sitting on the episcopal throne; another saw him as if conspicuous in a military garb and girded with a yellow belt; another saw him clad in a purple robe, light playing around his face on every side; another, a faithful and devout Virgin, saw his stature twice as great as it truly was, and garments dyed in scarlet upon his right shoulder; his neck, moreover, was resplendent as snow, and she saw a ring.

[22] After prayer and manifold genuflection, as was his custom, he rose to read, with the minds of all attentive to hear. The reading was from the Epistles of Paul to Timothy and to Titus, in which he lays down what a Bishop ought to be. And he was himself so conformed and fitted to the norm of that passage that all who heard said to one another that nothing was lacking in him of those qualities with which Paul wishes the one who is to take up the helm of the Church to be endowed. He is elected Bishop. When, therefore, after the reading, and the admonition of the Bishops, and the address of the Priests, Deacons were sent to the laity to ask whom they wished, they answered with one voice: "Let Polycarp be our Pastor and Teacher." With the assent, therefore, of the entire ecclesiastical assembly, they promoted him, though he prayed much and wished to flee the burden.

[23] The Deacons therefore brought him to the customary consecration, which is performed by the Bishops through the laying on of hands. Placed, therefore, before the chief of them, he sprinkled and anointed with tears of piety and humility the spot He is ordained. where in the spirit he had seen the feet of Christ standing, who was present with him for the receiving and bearing of this office of sacred dignity. When, therefore, the Priests and Levites, performing the divine office, stood in the middle, and the Archbishop was clothed with a great vestment, those present exhorted him, since custom so requires, to address the people, for the greater part of the community was urging this. Opening therefore his mouth, he spoke, his voice indicating the fear that was in his soul: He preaches to the people. "Blessed be God and Father of our Lord, the supreme Priest, and Pastor, and Teacher, and eternal King, Christ; to whom be glory forever and ever, who proves us in all things and searches our hearts through all things, through which he also proved our Fathers and his holy Prophets, to whom he gave statutes and sacred rites, so that the faith that was in them might be made known to others; so also now he proves my lowliness by the greatness of the priesthood that has been laid upon me, which I know to be of such a kind that no man can rightly perform it unless he has received grace from heaven -- as the Blessed Apostle Paul declared in his epistles, and indeed summed up in a single word the entire manner of life of one who is set over the rest, saying that he must be 'irreproachable'; which word I believe has not passed by the ears of any of you, but has penetrated within and pervaded the entire soul. 1 Tim. 3:2. Wherefore it is right, dearest ones, that you pour forth prayers to God on my behalf, that he himself may grant me to serve worthily his immaculate bride, the Church. The same I say to all my fellow servants and fellow priests, whom it is necessary for me to exhort before God and before you, that they may strive and labor with me with all eagerness and unfeigned love in the contest set before me. Know that we must all run together, so that we may all obtain the prize, since the crown of immortality is equally set before all, by him who bestows it without respect of persons upon those who have fought nobly and conquered, through the grace of almighty God and our Lord Jesus Christ. To the invisible and immense, alone immortal Father, be glory, honor, and dominion, as it was, is, and shall be forever and ever. Amen." Then the other Bishops also delivered discourses fitted for exhortation and consolation on the Saturday and Sunday, performing offerings and thanksgivings with exultation; and after taking food, each one returned to his own home, filled with great joy that they had entered into fellowship and communion with Polycarp, glorifying the Lord Christ Jesus, to whom be glory forever. Amen.

[24] At the beginning of the Sabbath, Polycarp said: "Hear my exhortation, beloved children of God. I have testified in the presence of the Bishops, and I again exhort you to walk honorably and worthily in the ways of the Lord, for you know that when I was in the ministry of the Priests, He rouses his flock to fervent worship of God. I applied as much diligence as I could; but now I must expend even greater care, because the greatest danger is set before me if I should be negligent. For besides the fear of divine judgment, it would also be most shameful before men for me to dissolve and demolish what was well begun, rather than to build upon and increase the impulse of spirit that urges me to these things. It is therefore our duty to withdraw far from all wickedness and disturbance, lest anyone suppose that we punish sinners out of arrogance rather than out of piety and precaution. For it sometimes happens that certain persons who are placed in a higher station and set over others, when someone tells them they ought to run more eagerly, then act more remissly, not sufficiently recalling to mind that the greater the honor one obtains, the greater the goodwill one ought to show toward the Lord; nor do they retain the words of Christ who says: 'From him to whom much has been given, much will be required'; or the parable of the talents entrusted; or the happiness offered to the watchful servant; and the rebuke of those who neglect to come to the wedding feast; and the punishment inflicted on him who had omitted the garment befitting the joy of the nuptials; the wise virgins admitted by the bridegroom; and finally those words: 'Watch, Be ready, Let not your hearts be weighed down'; then the new commandment of mutual love; then the sudden and lightning-like coming of the Lord; the terrible judgment by fire; eternal life; the kingdom never subject to corruption; and whatever things, taught by God, you know by searching the divinely inspired Scriptures. [Luke 12:48; Matt. 25:15; Luke 12:13; Matt. 22:3; ibid. v. 12; Matt. 25:10; Matt. 24:44; Luke 21:34.] With the stylus of the Holy Spirit inscribe these precepts upon your hearts so that they may remain indelible." John 15:12; Matt. 24:27.

CHAPTER VI.

Miracles.

[25] And speaking such things, and persisting in his teaching, he edified and saved both himself and his hearers. The miracles wrought by him that have come down to us I shall now recount. It happened that he came to Teos, to the baths called those of Lebadea, to a certain Bishop named Daphnus, who after taking food told him of his poverty By his blessing grain is multiplied. and how very little sustenance he procured for himself by farming; and when he showed him his storage jars, nearly empty, stretching out his hands toward them, he said: "In the name of Jesus Christ, make use of them." And from that hour such abundance was present, after the seed was committed to the earth, that he could securely feed both his household and share with others.

[26] After some time he again visited Daphnus, who gave thanks for the benefit conferred, and in his presence provided food for a multitude of Brothers. A vessel was placed in the middle containing some wine. Wine is miraculously increased. When he told his servants to take it inside and pour in more wine, Polycarp said: "Leave it as it is; the wine will not fail." When therefore they drew from it and drank, and the wine gushed forth more abundantly, a certain young maidservant, noticing this, cried out -- not with reverence and fear but with youthful jest -- saying: "O inexhaustible cask!" After which words, the Angel who had wrought that wonder departed, and the wine itself that remained also vanished. Wherefore Polycarp said: "Excellently has David declared: 'Serve the Lord with fear, and rejoice before him with trembling.'" Psalm 2:11.

[27] Polycarp appointed certain Deacons, and among them one named Camerius, He surveys the diocese. who was the third after him, after Papirius, to govern that Church. Taking him along, he went into the countryside, for he was about to entrust to him the care of the churches in the villages. When he was returning to the city, a widow, running up beside the road from a field, offered a very respectable man a bird that was still small. She persuaded the one who first refused to accept it, asking that he use it as an offering. But late in the evening, since he generally traveled on foot, he resolved with Camerius to turn aside to a public inn, since that place had not yet been made a participant in the grace of the Gospel. After supper, resting a little, he quickly fell asleep, for voluntary labors and torments of the body easily procure rest when one is alone. But after midnight an Angel of the Lord stood before him and, striking his side, said: "Polycarp." And he said: "What is it?" The Angel said: "Arise and go out from the inn, for it is about to collapse." He, awakened, also called Camerius; but he, weighed down by sleep and weariness, barely obeyed at last. Then, explaining the matter to him, he urged him to rise. But the other said: "The first sleep has not yet passed, The Angel's care. holy Father. And where are we hurrying? You, constantly meditating on the divine Scriptures, keep such vigil that you neither sleep yourself nor allow others to rest." Polycarp was silent. After the Angel appeared a second time and gave the same warnings, he ordered Camerius to rise. When the latter objected that he believed, as long as Polycarp was inside, the wall would not fall, Polycarp replied: "I too believe in God, but I do not believe in the wall." When the Angel appeared a third time and insisted on the same thing, even he who had previously seemed to disregard the danger rose, and Polycarp himself also quickly leaped up. When they had gone out but had not yet gone far, they remembered that they had left the bird in the inn; and when they were about a stone's throw away, Polycarp said: "Let it not be a trouble He is rescued from the sudden collapse of the inn. to fetch it, since that blessed widow gave it as an offering." And he went back and took it, and when he had gone out, suddenly the entire inn collapsed from its foundations, crushing all who were in it. Standing there and looking up to heaven, Polycarp said: "Lord God almighty, Father of Jesus Christ, your blessed Son, who foretold the overthrow of the Ninevites through your great Prophet Jonah and gave them the means to escape the peril, truly I bless you, because through the hand of the Angel, by whom you signified the building was about to collapse, you have delivered us from this danger."

[28] Another miracle of this kind was wrought through him. When everyone in the city was buried in sleep and midnight had nearly passed, and bakers were baking bread, it happened that fire falling upon nearby brushwood A public fire. set the entire workshop ablaze, and spreading further, it invaded a great part of the city. When a multitude gathered and a great tumult and outcry arose, the Prefect ordered the instruments prepared for such emergencies to be brought. Pumps, water, and all the instruments of the art were brought. The Jews also ran up, under the pretext that they could extinguish the fire -- for they volunteer whenever a fire breaks out somewhere, saying it cannot be quenched unless they are present. Their trick is to use the occasion to plunder what is in the houses. By the commander. When the city was therefore in danger, the commander said: "O men who are present at this mournful spectacle for us, you see there is no remedy, with the wind blowing against us; and although our one hope had been placed in the presence of the Jews, that too has failed us. On account of a servant possessed by a demon. What then is it that I say? Listen. Recently, during the night, a certain servant of mine in the praetorium, rising up, was seized by a demon, screaming, and was not in his right mind. When we brought a light, we found him utterly raving and devouring everything. At daybreak the Jews arrived, wishing to conjure him. But he, though alone while they were many, so beat them with blows that he nearly killed them, and tearing their garments, he sent them away naked and spattered with blood. Then a certain Christian who was in my house said: 'If you command, I shall call someone who will help him.' Freed by his arrival. With my consent, there came the Teacher of the Christians, whom they call Polycarp. But while he was still far away, the young man began to cry out loudly: 'Polycarp is coming to me, and I must flee.' As he drew near..."

[29] "...the usual methods, availing nothing for many days, were then abandoned. And when the Senators had barely assembled, and the Prefect was saying that he had neither grain nor could find anyone who could pay ready money to purchase it, a certain old man rose from their midst and said: Summoned, he extinguishes it. 'Men, all of you who were present at that time when, at the fire that broke out around midnight, the city was brought into peril, you remember that when neither we nor the Jews were able to check the fire, a certain truly religious man, summoned by us, a priest of those called Christians, standing before us all and looking up to heaven, pronounced certain words, and immediately the flame, gathered together, and in some way reverent of his voice, sank back upon itself. He is almost regarded as a God by the Gentiles. It has often occurred to me that that man is truly a God. For you know that our poets and other authors relate that the Gods sometimes descend from heaven in human form, to inflict punishments upon wrongdoers and to vindicate the innocent.'"

[30] Having heard these things, they all resolved that a most solemn assembly of the people ought to be convened; and the citizens, without delay, gathered in great numbers from every quarter to the theater, for, pressed by famine, they saw the necessity placed before their feet, so that they were even compelled to proclaim with one voice that there is one God. Envoys were therefore sent to Polycarp to beseech him he is asked to obtain rain from God that he would consent to attend that assembly of the people; by whom he was found and brought. Then the people began to cry out. The leading men of the city addressed him thus: "Polycarp, you see that the city in which you also dwell is in distress, and you yourself are a participant, if not in the same customs, then certainly in the scarcity which excessive drought has brought upon us. The Smyrnaeans therefore ask you to request rain from your God, so that the earth, having drunk water from heaven, may return the seeds entrusted to the farmers." But the face of the man of God was suffused with a blush, his whole body flowed with copious sweat, he responds modestly his heart throbbed with violent tremors, and his prayer leapt upward to heaven; and briefly indeed, but admirably, he replied, saying: "O men, inhabitants of this most beautiful city, hear me, a stranger and a sojourner; for every city is foreign to me on account of the heavenly city, and this entire world is one city, by the gift of God who fashioned all things. I do not indeed, as you suppose, presume so much for myself as to think I am able to ward off the punishments of an entire nation chastised by the avenging God for its sins. But I shall show what can be done. There are gathered with me devout Presbyters, whom, whenever I desire to obtain something from heaven, I am accustomed to send as ambassadors to God in prayer. I shall therefore bring them, that they too may pour forth prayers to God on your behalf. But I exhort you to be of cheerful spirit, and to command all the people both to forgive debts and to hope for better things. For since God is long-suffering, he grants the human race a time for repentance." Then the Prefect, having drawn confidence both from Polycarp's earlier miracles and from his present speech, said: "You all know, strangers and citizens alike, that we, according to our own laws and institutions, venerate the Divinity with ceremonies, sacrifices, the erection of altars, and the burning of incense; but this man, and those whom he professes to have as fellow ministers and priests in retirement, privately and more quietly offer pure prayers to their God. Let us therefore depart, both we and they, and let us dismiss him, granting him the freedom so that, with those companions, once the fear which this tumult has brought upon him is shaken off, he may perform the sacred rites on our behalf with a tranquil and secure mind." Having said this, he dismissed the people.

[31] Polycarp immediately hastened to the temple in which the Church of Christ was accustomed to assemble, He exhorts the faithful to pour forth prayers with confidence and ordered the Deacons to announce to all as quickly as possible that a prayer offered by many together with the utmost fervor of their souls should be made. They had indeed already prepared themselves for this from the morning hour, because it was both the day of preparation, and Polycarp had been led to the theater, and they feared lest some injury be done to him by the people. Hearing this, therefore, they assembled. And he said: "Let us be mindful, brethren, of the promises of our Lord Jesus Christ, who says: 'Ask and it shall be given to you.' 'For if two of you shall agree on earth concerning anything they shall ask, it shall be done for them by my Father who is in heaven.' Matt. 7:7; 18:19. Let us therefore ask with faith, not wavering in our minds. For the prayer of one who prays is in a certain way weighed as if in a balance, and hangs suspended according to where the mind inclines. This is manifest to us from the fact that Peter, having entered the waters, while believing indeed walked upon them, but when frightened by the more violent wind, began to sink -- providing us a lesson to understand the inclination of the mind, as of a balance, to one side or the other. Matt. 14:18. Endowed with such confidence, Moses the servant of God said to the trembling people: 'Stand still and you shall see the mighty works of the Lord.' Exod. 14:13. For one must indeed stand as though truly founded upon a rock, so that inclining to neither side we may remain immovable and firm, through faith in our Savior and Lord Jesus Christ, who also granted rain to the blessed Prophet Elijah when he asked for it, after the heaven had been shut for three years and six months." 3 Kings 18:45.

[32] When Polycarp had said these things, he was the first to bend his knees and prayed at length with the rest as follows: he invokes God "O God and Father of our Lord Jesus Christ! O God almighty and blessed forever and ever, amen. Whom Angels serve, the Glories, and the heavenly Powers, Thrones, Dominations, Seraphim, and Cherubim! O God, who created heaven, earth, the sea, and all things that are in them; who formed man in your image and likeness; for whose sake you deigned to send your Word to the earth, so that, having assumed flesh from the Virgin and the Holy Spirit, he might save and raise up through his Passion mankind that had fallen into wickedness: hear, O Lord; look down, O Holy One. Attend to the prayers of your holy Catholic Church, and give rain upon the face of the earth, and seed to the sower and bread for eating; that in the days of necessity the nations may acknowledge that we are your servants. They seek justice from us, and now, O Lord, let all our adversaries know." While he was praying these things, the sky gave rain, he obtains rain and all proclaimed the glory of God, who works wonders through his servants, to whom be glory and dominion now and forever, to the Father, the Son, and the Holy Spirit, Amen.

MARTYRDOM

from the epistle of the Church of Smyrna.

Polycarp, Bishop and Martyr at Smyrna in Asia (Saint) Twelve Philadelphians, Martyrs at Smyrna in Asia (Saints)

From a Greek manuscript.

SECTION I. The Constancy of St. Germanicus and Others.

The Church of God which sojourns at Smyrna, to the Church of God which is at Philadelphia, and to all the parishes of the holy and Catholic Church in every place: mercy, peace, and love from God the Father and our Lord Jesus Christ be multiplied.

[1] We have written to you, brethren, concerning those who underwent martyrdom, and concerning the blessed Polycarp, who, as though sealing it with his confession, extinguished the persecution. For nearly all the preceding events came to pass so that the Lord might show us from above a martyrdom truly in accordance with the Gospel. The illustrious martyrdom of St. Polycarp. For he waited to be handed over, just as the Lord also did, so that we too might become his imitators, looking not only to what concerns ourselves but to what concerns the many. For it is the mark of true and firm charity not to desire only that we ourselves be saved, but also all the brethren. Blessed indeed and noble are all the martyrdoms accomplished according to the will of God. And you, being more devout toward God, will without doubt give him the first praise of fortitude above all others. For who would not admire that greatness of soul, that constancy, that love toward God?

[2] Some indeed were so cruelly scourged with alternating lashes that it was possible to behold with one's eyes the very internal structure of their veins, arteries, and flesh; The torments which other Martyrs suffered. yet they bore it so bravely that the very bystanders pitied and wept for them. Some attained such a degree of constancy that not one of them uttered a murmur or a groan; and those most noble Martyrs of Christ showed us all that at the time when their flesh was subjected to torments, they were, as it were, sojourning abroad in soul, or rather that Christ was present and conversing with them in the meantime; and that, yielding to divine grace, they despised worldly tortures, and in the space of a single hour redeemed eternal punishments. The fire of their cruel tormentors was to them like a cooling balm; for they had set before their eyes that one purpose: to escape the eternal and unquenchable fire, and with the vision of the mind they looked forward to the good things reserved for those who persevere, which neither eye has seen, nor ear heard, nor have they entered into the heart of man, but which were shown to them by God, as though they were no longer men but already Angels. Similarly, those condemned to the beasts endured grievous sufferings, being exposed also to swords and other bitter torments, so that if possible the tyrant might by the very prolongation of their punishments induce them to deny the faith.

[3] The devil indeed devised many schemes against them. But thanks be to God, for against them all he did not prevail. For the most valiant Germanicus St. Germanicus's magnanimity strengthened their faintheartedness by his own constancy, and he fought splendidly against the wild beasts. For when the Proconsul wished to persuade him and told him to have pity on his own age, he himself voluntarily provoked the beast against him by force, desiring to be freed more quickly from this unjust and impious life. At this, the entire multitude, marveling at the magnanimity of the pious and devout race of Christians, cried out: "Away with the impious! Let Polycarp be sought!" But a certain Phrygian, The lapse of Quintus the Phrygian named Quintus, who had recently arrived from Phrygia, when he saw the beasts, was broken in spirit. Now this man had thrust both himself and certain others toward a voluntary martyrdom. The Proconsul, having earnestly pleaded with him, induced him to swear and to sacrifice. For this reason, brethren, we do not praise those who voluntarily thrust themselves forward, since the Gospel does not so teach us.

SECTION II. The Hiding-Place and Arrest of St. Polycarp.

[4] St. Polycarp withdraws from the city. Now the admirable Polycarp, when he first heard this, was not at all troubled in spirit; but he wished to remain in the city. Many, however, urged him to withdraw. And he withdrew to a small estate not far removed from the city, and there with a few companions he remained, doing nothing else day and night but pouring forth prayers for all the Churches throughout the entire world, as was his custom. He foresees his own death. And while he was engaged in prayer, three days before he was arrested, in an ecstasy of mind withdrawn from the senses, he seemed to see his pillow being consumed by fire. And turning to those present, he said prophetically: "It is necessary that I be burned alive."

[5] He moves to another place. And while those who were seeking him were expected, he crossed over to another estate; and immediately those who were tracking him arrived, and not finding him, they seized two young servants, one of whom, compelled by torture, confessed -- for it was no longer possible for him to remain hidden, he is betrayed since even those who betrayed him were members of his own household. And the Irenarch, who had received this name, surnamed Herod, hastened to bring him into the stadium, so that he might obtain his own proper inheritance by being made a partaker of Christ, while those who had betrayed him might be punished with the fate of Judas. Having with them, therefore, that young servant, on the day of preparation, at the dinner hour, the pursuers and horsemen went out with their customary arms, as though hastening to capture a robber. And arriving there toward nightfall, they found him hidden in a small cottage in an upper chamber. He does not wish to flee. He could indeed have fled from there to another place, but he refused, saying: "God's will be done."

[6] Hearing therefore that they were present, he voluntarily descended and spoke with them, while those who were present as spectators marveled at his age and constancy, he voluntarily presents himself to the officers and at the fact that they employed such great zeal to apprehend an old man. Immediately, therefore, he ordered food and drink to be set before them, as much as they wished; and he asked them to grant him an hour for praying freely. When they consented, he sets a table before them full of the grace of God, standing thus he prayed, so that he could scarcely bring himself to an end within two hours, while those who listened were astonished, and many of them were touched with remorse that they had gone out against this devout old man. When he finished his prayer, he prays and recalled to memory everything that had ever happened to him, whether small or great, whether bringing him glory or disgrace, and commended the entire Catholic Church dispersed throughout the whole world to God, he is led to the city when the hour of departure was now at hand, they placed him on a donkey and led him toward the city on the Sabbath day.

[7] Coming to meet him were the Irenarch Herod and his father Nicetas, riding in a carriage, and taking him up into it and sitting beside him, he is assailed with various words they attempted to persuade him, saying: "For what evil is there in saying, 'Lord Caesar,' and accordingly to sacrifice, and to escape safe?" He at first gave them no reply. But when they pressed him more urgently, he said: "I shall not do what you advise." They then, frustrated in their hope of winning him over to their opinion, hurled insulting words at him, and with such haste threw him from the carriage he is thrown from the carriage and injures his shin that in falling from it he injured his shin not slightly. But not at all moved, as though he had suffered no harm, with a ready spirit and even with quickened pace he proceeded, being led to the stadium.

[8] The tumult in the stadium was very great, so that no one could hear anything. He is encouraged by a heavenly voice. But as Polycarp was entering the stadium, a voice was sent from heaven: "Be strong and fight manfully, Polycarp." And no one saw the one from whom the voice had come, but the voice itself was heard by many of our people who were present there. When he was brought forward, moreover, there was a great tumult when the crowd heard that Polycarp had been seized. The Proconsul, to whom he was led, asked him whether he was Polycarp. When he confessed that he was, the Proconsul urged him to deny Christ, saying: "Have respect for your age," and other similar things, as is their custom to say: "Swear by the fortune of Caesar. Repent. Say, 'Away with the impious.'" Polycarp, with a grave and composed countenance, looking upon the entire multitude of impious Gentiles he is tempted by the Proconsul who were in the stadium, extending his hand toward them, and at the same time looking up to heaven with a groan, said: "Away with the impious." When the Proconsul continued to press him, saying: "Swear and I shall release you. Revile Christ," Polycarp said: "For eighty-six years I have served him, and he has never done me any wrong; and how can I blaspheme my King who saved me?"

[9] When the Proconsul pressed him again, saying: "Swear by the fortune of Caesar," he replied: "Far be it from me to swear by the fortune of Caesar, he responds freely as you say. You pretend not to know who I am. Hear me, I shall speak freely: I am a Christian. But if you desire to learn the reason for the Christian profession, grant me a day and hear me." The Proconsul said: "Persuade the people of this." Polycarp replied: "I have deemed it worthy to give an account to you. For we have been taught to be subject to Magistrates and powers established by God in that which is honorable, and to show them respect that brings no harm to the salvation of our souls. But this common mob I by no means judge worthy he scorns his threats to receive a defense of the faith. The Proconsul said: "I have wild beasts; I shall throw you to them unless you repent." "Summon them," said Polycarp. "For repentance is not to be accepted which drives one from better things to worse. But it would be a fine thing for me to be transferred from harsh things to what is just." The Proconsul again said: "I shall have you consumed by fire, since you despise the beasts, unless you come to your senses." St. Polycarp said: "You threaten a fire that burns for an hour and is shortly extinguished. For you do not know the punishments to come, and the fires of eternal damnation prepared for the impious. But why do you delay? Bring forth whatever you will."

[10] Saying these and many other things, he was filled with confidence and joy, and such grace was upon his countenance that not only did he not collapse or become troubled on account of the things that had been said to him, but on the contrary the Proconsul himself was astounded. He sent a herald into the middle of the stadium he is demanded by the crowd for punishment and ordered him to proclaim three times: "Polycarp has confessed that he is a Christian." When the herald proclaimed this, the entire multitude of Gentiles and Jews dwelling at Smyrna, with unbridled fury of spirit, cried out at the top of their voices: "This is the teacher of impiety. This is the father of the Christians. This is the destroyer of our Gods, who has turned many away from sacrifices and from the worship of the Gods." Saying these things, they cried out and asked he is demanded for the lions the Asiarch Philip to unleash a lion upon Polycarp. Philip replied that this was not permitted to him, since he had already concluded the beast-hunts.

SECTION III. The Martyrdom and Relics of St. Polycarp.

[11] He is sentenced to burning. Then it seemed good to them with one consent to cry out and demand that Polycarp be burned alive. For it was necessary that the vision about the pillow granted to him be fulfilled; which when he had seen while silently praying within himself, he turned to the faithful who were with him and said prophetically: "It is necessary that I be burned alive." And these things were done with such speed that, almost quicker than can be told, the crowd immediately heaped together logs and bundles of wood from workshops and baths; the Jews preparing the pyre and the Jews especially, as they are accustomed to do in such matters, contributed their labor tirelessly. When the pyre was already erected, he himself, stripping off his garments, laid aside his belt, and was also attempting to untie his own sandals -- something he had never done before, because all the faithful vied with one another as to who might first be worthy to touch his sacred body. For he had performed excellent and holy deeds even before his martyrdom, and had imitated God in his entire manner of life.

[12] Immediately the instruments fitted for the burning were applied. But when they wished to fasten him with nails, he said: "Leave me thus; he refuses to be fastened with iron for he who has given me the strength to endure the fire will also grant the grace to remain motionless in the flame without any aid from nails." They therefore did not fasten him with nails, but bound him with bonds. With his hands tied behind his back, like some distinguished ram chosen from a great flock for offering, a holocaust acceptable to God, looking up to heaven, he said: "Lord God almighty, Father of your beloved and blessed Son Jesus Christ, through whom we have received the knowledge of you; God of Angels and Powers, he prays and of all creation, and of the entire race of the just who live in your sight: I bless you, because you have deemed me worthy of this day and hour, that I should receive a share in the number of your Martyrs, in the cup of Christ, for the resurrection of eternal life, of body and soul, in the incorruption of the Holy Spirit. Among these may I be received in your sight today as a rich and acceptable sacrifice, as you have prepared, foreshown, and fulfilled, O true God, free from all falsehood. For this reason I praise you for all things, I bless you, I glorify you, together with the eternal and heavenly Jesus Christ your Son, with whom to you and to the Holy Spirit be glory now and forever and ever, amen."

[13] When he had said "Amen" and concluded his prayer, the executioners, whose task it was to build the pyre, kindled the fire. But as a great flame surged up, he is surrounded by fire in the shape of an arch we who were granted to see it beheld a great miracle -- we who were preserved to narrate to the rest of the faithful what had taken place. For the fire, assuming a certain appearance of an arch, and like the sail of a ship swelling with the breath of the winds, surrounded the body of the Martyr on every side; and in the midst it was not like flesh being scorched, but like bread being baked, or like gold and silver being tested in the furnace of fire. And indeed we perceived from it the fragrance of a most sweet odor, a sweet odor breathed forth as if incense or other precious spices were being exhaled. At last, when the impious saw that his body could not be consumed by fire, someone ordered the executioner of the fire to draw near and thrust in a sword. When this was done, he is pierced with a sword a dove flew forth from the body, the soul flies forth in the form of a dove and such a great quantity of blood poured out that it extinguished the fire, the fire is extinguished by the blood and all the people were amazed, and it became known to all what a great difference there is between the faithless and the elect. Among the number of the elect was this admirable Martyr Polycarp, who in our times was an Apostolic and Prophetic Teacher, Bishop of the Catholic Church of Smyrna; for whatever word proceeded from his mouth was either already fulfilled or was certainly to be fulfilled thereafter.

[14] But the envious one, that malignant and wicked adversary ever hostile to the race of the just, seeing his illustrious martyrdom and his blameless life from earliest youth, and that he was now rewarded with the crown of immortality and had obtained a sure and lasting prize, the Jews act to prevent Christians from seizing the relics strove with all care and zeal to prevent his relics from being taken away by us, even though many had it in mind to become in some way partakers of his sacred flesh. For he suggested to Nicetas, the father of Herod and brother of Alce, that he should ask the Prefect not to hand the body over to them. "Lest," he said, "abandoning the Crucified One, they begin to venerate this man." And he said these things at the urging and insistent pleading of the Jews, who also guarded the body when we wished to take it from the fire -- not knowing, of course, that we can never be brought to forsake Christ, who suffered for the salvation of all who are saved in the whole world, the just for the unjust, or to worship any other. For him, as the Son of God, we adore; but the Martyrs, as disciples and imitators of the Lord, we justly love on account of their surpassing charity toward their own King and Master, of whom we pray that we too may be companions and fellow disciples.

[15] The body is burned. The Centurion, therefore, seeing the obstinate zeal of the Jews, placed the body in the midst of the fire and burned it. Thus we afterward gathered his bones, more precious than costly stones and more refined than gold, and laid them in a fitting place, where, when it will be possible for us to gather together, the Lord will grant us to celebrate the day of his martyrdom with joy and exultation, the bones are gathered by Christians for the remembrance of those who have completed the contest, and for the encouragement and preparation of mind of those who come after.

[16] Twelve other Martyrs. Such are the things concerning the blessed Polycarp, who, together with twelve others who had come from Philadelphia, underwent martyrdom at Smyrna, and is remembered by all, so that he is celebrated everywhere among the Gentiles themselves in frequent conversation, not only as an illustrious Teacher of the nations but as an outstanding Martyr, whose martyrdom all desire to imitate, accomplished according to the norm of the Gospel. By his constancy he vanquished the wicked Prefect, and having thus obtained the glory of immortality, rejoicing with the Apostles and all the just, he glorifies God the Father, and blesses our Lord Jesus Christ, the Savior of our souls, the governor of our bodies, the Shepherd of the Catholic Church dispersed throughout the whole world.

[17] Epilogue of the epistle. You had requested that the events be written out to you at greater length; but we for the present have indicated them only in summary through our brother Marcus. When you have read this, send the epistle onward to the more distant brethren, that they too may glorify the Lord, who makes such a choice from among his servants, and who is able to bring us all by his grace and gift into his eternal kingdom through his only-begotten Son Jesus Christ, to whom be glory, honor, power, who wrote it and majesty forever and ever, amen. Greet all the Saints. Those who are with us greet you, and Evarestus who wrote the epistle, together with his whole family. The blessed Polycarp consummated his martyrdom on the second day of the beginning of the month of Xanthicus, seven days before the Kalends of May, on the great Sabbath, when the Saint suffered at the eighth hour. He was arrested by Herod, under the high priest Philip of Tralles as Proconsul, while Jesus Christ reigns forever. We wish you well, brethren, walking according to the Gospel and the word of Jesus Christ, with whom be all glory to God for the salvation of the holy elect, even as Polycarp consummated his martyrdom, in whose footsteps we pray that we too may someday be found in the kingdom of Christ.

[18] These things were transcribed by Gaius from the writings of St. Irenaeus, a disciple of St. Polycarp, who also lived with Irenaeus. Additions to the epistle concerning the scribe. And I, Socrates, at Corinth, copied them from the copy of Gaius. Grace be with us all. And I, Pionius, in turn received them from what was written before, having searched them out in accordance with a revelation of the blessed Polycarp who appeared to me, as I shall show, collecting them in order -- things which had already been nearly obliterated by age and long passage of time -- so that the Lord our Jesus Christ may gather me also with his elect into his heavenly kingdom; to whom be glory with the Father and the Holy Spirit, forever and ever, amen.

THE SAME ACTS

from three ancient Latin manuscripts.

Polycarp, Bishop and Martyr at Smyrna in Asia (Saint) Twelve Philadelphians, Martyrs at Smyrna in Asia (Saints)

BHL Number: 6870

From Latin manuscripts.

SECTION I. The Constancy of St. Germanicus and Others.

The Church of God which is at Smyrna, to the Churches of God at Philomelium, and to all the Catholic cities which are in every place: may mercy, peace, and the love of God the Father and of our Lord Jesus Christ abound with all, forever.

[1] We have written to you, Brethren, concerning the Martyrs and concerning the blessed Polycarp, who, as though with the seal of faith, quelled the persecutions of the enemy; for all the things that had transpired were foretold by the Lord's authority according to the Gospel, The example of Christ animates us to martyrdom. in which he showed us what we ought to follow: in which he both suffered himself to be handed over and to be fastened to the cross, by which we would be set free. He wished us, therefore, to be his imitators, and he was the first who by heavenly power, though just, submitted to the judgment of the unjust, providing a way for those who would follow and, as a devoted Lord, offering himself as an example to his servants, lest he be thought by anyone a burdensome Master. He endured beforehand those things which he commanded others to endure, and he so formed and taught all that we should save not only ourselves but also each of our brethren through ourselves. The fruit of martyrdom. For blessed sufferings bring forth heavenly kingdoms for those who endure, and after all these things are despised -- riches, honors, parents -- the full consummation of crowns belongs to the Martyrs. For what worthy return can the service of servants render to so devout a Lord, if it is established that the Lord endured greater things for his servants than the servants endured for the Lord? Hence, having been made more learned, we ought to narrate all things with reverence and to set forth the faithful trophies of the devotion of each soldier of Christ as the deeds stand, with what love toward God they acted and with what patience they endured all things.

[2] The constancy of the Martyrs. For who would not be seized with such great admiration that the strokes of harsh scourges were sweet to each of them, that gridirons, the rack, red-hot plates, and the beloved sword, and the gentle crackling of the flames amid their torments, were accepted -- while the blood flowed from both sides and the vitals were laid open so that all the internal organs could be seen -- so that even the circle of spectators wept at the sight of such great cruelty's horror, and could not look without tears upon what they themselves had willed to happen? Yet there was no groan from any of the suffering Martyrs, nor any wailing wrung forth by the violence of pain: as each torment was willingly received, so it was bravely endured. Divine consolations amid torments. For the Lord, present and having accepted the offering of such faithful servants, not only bestowed upon them eternal life and those gifts which he customarily grants to the devout, but also tempered the violence of that pain -- namely, lest the tortures of the body break the patience of the spirit. For the Lord was speaking with them, both spectator and strengthener of their souls, healing their present ills and promising them the crown and heavenly dominion if they persevered. Hence came that contempt of the Judge; hence that glorious patience: for they desired to be stripped of this light so that they might pass, at the Lord's command, to those bright and eternal habitations of salvation. They placed the true above the false, the heavenly above the earthly, the everlasting above the perishable; for by the destruction of a single hour, a joy was being prepared that no passage of time would destroy.

[3] The devil, however, devised many schemes; but thanks be to our Lord Jesus Christ, who stands as a faithful defender of his servants against them all. For the most valiant Germanicus, wholly devoted in mind to God, Germanicus the Martyr extinguished the courage of the unbelieving by the power of his own virtue. When he was handed over to the wild beasts and perceived the Proconsul's compassion toward him, and was urged by him to consider at least his own age, if he happened to despise all else in himself, he spurned the enemy who grieved for him, and disdained the pardon which the unjust man was offering. He provokes the beast against himself. Therefore he himself summoned the wild beast to come to him, hastening to be speedily stripped of the defilement of this world, or freed from its wickedness. At this sight the entire crowd, overcome with astonishment, marveled more intently at the Christian spirit, and a cry went up: "Let the innocent be tortured! Let Polycarp be sought!" Then a certain unknown man, named Phrygius, who happened to have recently arrived from his homeland, hastening of his own will to suffer, boldly presented himself to the bloody Judge. But weakness overcame his will: A certain man rashly offering himself to death falls away. for when the beasts were sent against him, at the sight of them he was struck with fear and began to regret what he had willed, and having turned his will over to the devil, he began to approve the very thing he had come to destroy. The Proconsul therefore persuaded him to sacrifice by many enticements. For this reason we ought not to praise those who offer themselves voluntarily, but rather those who, when found while hiding, persevere in their suffering. Thus also the word of the Gospel confirms us, and exhorts us by this example that the volunteer yielded, while the one who was compelled prevailed. Matt. 10:23.

SECTION II. The Hiding-Place and Arrest of St. Polycarp.

[4] St. Polycarp withdraws to a country estate. Wherefore Polycarp, a man of outstanding prudence and resolute counsel, having heard these things, sought a hiding-place. Yet he did not flee from these things with a troubled mind, but rather deferred them. As he walked through the various cities, those urging him to depart more quickly, and seeking in some way to elude those who were searching for him, he spurned, and lingered longer. At last he decided to withdraw to a field near the city of Smyrna, where, devoting himself to prayer without ceasing day and night, he implored the help of God, that he might be stronger in his suffering. He received, however, a sign of revelation three days before he was arrested: for he beheld the pillow of his head being surrounded by an encircling flame. From a dream he foreknows his death. The most holy old man, having awakened, had scarcely yet withdrawn his weary limbs from his bed, and said to those who were with him that he was to be burned by fire.

[5] And behold, as it happened, he had withdrawn to another field, and immediately the guards who were seeking him arrived; he withdraws elsewhere but since he could not be tracked down by them, they seized two young boys, and having beaten one of them, the child's confession revealed the hiding-place, because he who was demanded by his very suffering could not himself be hidden; and his betrayers were members of his own household. He is betrayed. The Irenarch and Herod hastened to bring him into the arena as quickly as possible, so that he might be a companion in the life and passion of Christ, he is sought out by armed men and the betrayers might receive the punishment they deserved, after the example of Judas. Having therefore the young boy with them, before the Sabbath, at the very hour of supper, they went out seeking Polycarp with a great troop of horses and weapons -- as though they were going to arrest not a servant of Christ but a robber. They found him at night, pressing himself down beneath tiles. There had indeed been the opportunity to cross to another field, he does not wish to flee elsewhere but being already weary, he preferred to show himself rather than to hide, saying: "Let the will of God be accomplished. As long as he willed, I delayed; and when he commanded, I desired it."

[6] Having seen them, therefore, he came down and held a conversation such as either that age could have produced he voluntarily presents himself to his persecutors or the spirit of heavenly grace had inspired. When they marveled that in these years there was such swiftness of feet, such vigor of limbs, for the tracking down of which they had barely arrived with the utmost speed, he answered nothing to those who were astonished. He sets a table before them. But immediately he provided them nourishment of food and ordered a table to be set, doing this not without the commandment of the divine Teacher, since it is written that we ought to satisfy our enemies with food and drink. Then he begged he prays for two hours that they grant him an hour in which he might pray and pay to almighty God the due vows of his petitions. When they gave him the opportunity, he urgently sought the gift and commandment of God to be fulfilled; and that prayer continued steadily for almost two hours, to the astonishment of those who heard it. And what seemed to his enemies to be a thing of even greater glory, after the voice of prayer was completed, having made mention in his prayers of all those known and unknown to him, of good and evil, and of all the Catholics who are gathered throughout the various places of the Church, at last the hour arrived at which he would receive the guarded crown of justice.

[7] He is led to the city. Being placed therefore upon a donkey, as he drew near the city, he was met by the leading men, the Irenarch Herod and his father Nicetas, and was taken up into their carriage, so that he might be conquered by their courtesy, he is solicited to defection who could not be conquered by the pain of punishment. When, therefore, with cunning and repeated speech, those sitting beside him were demanding something profane from him, saying: "What evil is it to say, 'Lord,' and to sacrifice?" and other things which, at the devil's instigation, are customarily said, he restrained his tongue for a while, listened patiently to everything, and at last, angered, declared that he could never be brought to this -- not by fire, not by the sword, not by the pains of tight bonds, not by hunger, not by exile, not by scourges. Agitated then, they disturbed Polycarp as the carriage moved at great speed, he is thrown from the carriage and injures his shins so that he bruised his shins to some extent. Yet he ran through the arena with such speed that he felt no injury to his body.

[8] But when he had entered the arena, immediately a voice sent from heaven sounded, saying: he is encouraged to constancy by a divine voice "Polycarp, have courage!" Those who were in the arena heard this voice; but of the others, no one heard it. When therefore he was brought before the Proconsul, having confessed God with his whole heart, he despised the bloody commands of the Judge. And when he was being compelled to utter some blasphemy, he is again tempted by the Proconsul the Proconsul said to him: "At least consider this old age, even if you happen to despise everything else in yourself. This old age, fearsome even to the young, will not be able to endure. You ought to swear by Caesar, and by the fortune of Caesar; furthermore, to have patience and say, 'Away with the impious.'" Then Polycarp, with lips half-closed, speaking as one who spoke not with his own voice but with another's, with jaws almost shut, looked upon the entire crowd that was in the arena, impious and profane; and drawing a sigh from the depths of his heart, gazing upon the majesty of heaven, he said: "Away with the impious." And when the relentless instructor pressed on, declaring: he bravely confesses Christ "Swear, and you will be able to be released, and despise Christ," then Polycarp said: "I am now entering my eighty-sixth year of age, approved and serving his name always, never harmed by him, always preserved. How can I hate him whom I have worshipped, whom I have proved, whom I have always desired as my Ruler, my Emperor, the Savior of my salvation and glory, the persecutor of the wicked, and the avenger of the just?"

[9] But when the Proconsul said that he must swear by the fortune of Caesar, he replied: He refuses to swear by the fortune of Caesar. "Why do you compel me to swear by Caesar? Do you perhaps not know my profession? I declare openly that I am a Christian; and the more you grow angry, the more I rejoice. If you wish to learn the reason for this law, grant me a day on which you may begin to hear and learn." The Proconsul replied: "Satisfy the people." Polycarp said: "I deem it most worthy to satisfy you, being proven and obedient to whatever you command, provided you do not pursue unjust things. For we have been taught to comply with the powers which proceed by God's ordaining and to obey their commands; but those I judge unworthy and consider unsuitable for receiving satisfaction. Accordingly, it is right for me to obey the Judge, not the people." Rom. 13:1. The Proconsul replied: "I have fierce wild beasts; I shall hand you over to them to be torn to pieces, he scorns the threats of the Proconsul if you have refused to repent." He answered: "Let the bloody rage of lions be unleashed upon me, and whatever more grievous thing you, harsh Judge, may devise. I shall glory in the punishment, I shall leap for joy in my wounds, and I shall reckon my merits by the measure of my pain: the more grievous the things I shall have endured, the greater the rewards I shall receive. My spirit is prepared for the lower things; but from the lowly we ascend to the heights." The Proconsul replied: "If you despise the bites of beasts with this novel presumption, I shall burn you with fire." Then Polycarp answered: "You threaten me with a fire that blazes for the space of a single hour and then grows cold, not knowing the perpetual torments of the future judgment and the eternal fire prepared for the impious. But why do we suspend your will with a long speech? Do what you are planning, and seize upon whatever other kind of punishment chance may offer."

[10] While he was perhaps saying these things, the splendor of heavenly grace entered his countenance or his mind, he is demanded by the people for punishment so that even the Proconsul himself was terrified. Then by the voice of a herald it was proclaimed three times in the middle of the arena: "Polycarp has always confessed that he is a Christian." Thereupon the entire populace of Jews and Gentiles who inhabited Smyrna, stirred to anger, cried out: "This is the Teacher of Asia, the Father of the Christians, the stubborn destroyer of our Gods, the violator of temples, who says that sacrifice must not be offered and that the images of the Gods must not be worshipped. At last he has met what he deserved for his sin." They demanded of the Asiarch Philip that he unleash a lion upon him. He replied that it was not permitted to him, the time of the public games being now completed.

SECTION III. The Martyrdom of St. Polycarp.

[11] He is condemned to fire. Then it pleased them all with one and equal consent that fire should burn Polycarp alive; for it was necessary that what he had previously foretold should come to pass. Praying, therefore, to almighty God, and turning his venerable face toward his own people, he said: "You see that my suffering is the one I prophesied." Then the crowd rushed to the baths and to the workshops, searching for wood and bundles of kindling, the Jews especially. When the flame was brought through these efforts, Polycarp unfastened his belt and laid aside his garment; he was also preparing to remove the bindings from his feet, he removes his garment and shoes which he was not accustomed to do, because each of the faithful men desired to touch or kiss his bare limbs; for he overflowed with the fullness of a good conscience even before he approached the contest of martyrdom.

[12] When, therefore, the things customarily prepared for one about to be burned were placed in the midst, and they wished to bind him with iron, keeping to custom and law, he said: "Permit me thus; he refuses to be bound with iron for he who gave me the will shall also grant me the power, and shall make the fire's heat itself tolerable to my will." And so no one bound him with iron; but with his hands tied behind his back, like a devoted ram, he entered the threshold of his present suffering. Then, gazing at the stars and the sky, he said: "Lord God almighty, I bless you, I proclaim you, Father of your Son our Lord Jesus Christ, through whom we have knowledge and glory, God of Angels, God of Archangels, he prays our resurrection and the forgiveness of sin, ruler of all the elements and of every habitation, protecting the entire race of the just who live in your sight; I bless you, I serve you, who have deemed me worthy of this suffering, that I may receive a share and the crown of martyrdom, in your cup through Jesus Christ, in the unity of the Holy Spirit, so that having completed the sacrifice of this day, I may receive the promises of your truth. For this reason I bless you in all things and glory through the eternal High Priest, the almighty Jesus Christ, through whom to you and with him and with the Holy Spirit be glory now and in the future and forever and ever, amen."

[13] When the prayer was completed and the flame applied, and the conflagration was raised all the way to the sky, the sudden novelty of a miracle appeared before those watching whom the heavenly command had ordained to see, so that they could narrate what had been shown to the rest. For an arch appeared on the shore, bending its horns on either side to a considerable breadth, surrounded by an arch imitating the sail of a ship, which enveloped the Martyr's body in a gentle embrace so that the flame might not ravage anything of his sacred limbs. The body itself, like the pleasing baking of bread, the Martyr's body shines or the refining of silver and gold, shining with a beautiful color, delighted the sight of all. The fragrance of frankincense or myrrh or some precious unguent also dispelled the foul stench of the entire fire. breathing forth a pleasant fragrance When this had been shown to the sinners, and they understood that he could not be burned, he is pierced with a sword they ordered the Stoker of the fire to thrust a small sword into the holy body. When this was done, behold, as the blood flowed in abundance, [the soul flies forth in the form of a dove; the fire is extinguished by the blood] a dove came forth from the body, and immediately the fire, quenched by the blood, subsided. Then the entire crowd was astonished, and it became known to all what the distance is between the just and the unjust; and what is most important, even though the crowd did not follow, what is certain they nonetheless recognized. Such, therefore, was the gift of suffering that Polycarp, the holy Teacher of the Church of Smyrna, fulfilled. Whatever things are known to have been revealed to him were always fulfilled.

[14] The devil, however, who is always the enemy of the just, when he perceived the power of the Martyr and the greatness of his fulfilled suffering, his entire blameless life, and his greater merit in death, devised this: that his body could not be taken away by our people, although many were those who desired to share in his sacred gifts. For he prompted Nicetas, the father of Herod and the brother of Alce, to petition the governor that his relics be denied to all Christians, asserting that the prayers of all should be poured forth to this man, all others being abandoned. The Jews act to prevent Christians from seizing the body. And so, with the Jews prompting them, when they had wished to remove him from the flame -- not knowing that we Christians can never forsake Christ, who deigned to suffer so much for our sins, nor devote the prayer of our worship to any other; for we adore and worship him as the Son of God; his Martyrs, however, as faithful disciples and devoted soldiers, we embrace with honor and gladly; and we also pray that we may be worthy to be their companions and fellow disciples.

[15] From the contention, therefore, between us and the Jews, the Centurion placed the body in the midst. We gathered it as gold and a precious gem, and we commit the bones to burial. A gathering was therefore eagerly made; the Lord ordained that they assemble for the birthday of the Martyr. Such were the things done concerning the blessed Polycarp. The bones are collected by Christians. With these, those twelve from Philadelphia seem to have completed their martyrdom at Smyrna; yet he alone among the rest merited the first place of veneration. Twelve suffered with him. He therefore sustained an exalted martyrdom, and is still called "Teacher" by the people. Let us all desire to imitate him, according to the example of our Lord Jesus Christ, who conquered the persecution of the unjust ruler and, having routed the death of our sins, received the crown of incorruption. With the Apostles and all the just, let us joyfully bless God the almighty Father, and our Lord Jesus Christ, the Savior and Governor of both our soul and body, and the Shepherd of the entire Catholic Church, and the Holy Spirit, through whom we know all things.

[16] Epilogue of the epistle. You had frequently requested that I report the things that had been done concerning the blessed Polycarp; all of which I have reported through our brother Marcian. Since you now know, announce it to all through letters, so that the Lord may be blessed everywhere by his choice of good servants; for he is able to save us also, through our Lord Jesus Christ the Savior, through whom to him and with him be glory, honor, and power, greatness forever and ever, amen. Greet all the saints. Those who are with us who was its writer all greet you: Evarestus who wrote it, together with his whole household. The martyrdom of St. Polycarp, in the month of April, seven days before the Kalends of May, on the greater Sabbath, at the eighth hour. He was arrested by Herod, under the Pontiff Philip Trajan as Proconsul, with Tatius Quadratus. Thanks be to our Lord Jesus Christ, to whom be glory, honor, greatness, and an everlasting throne from generation to generation, amen.

[17] Gaius wrote these copies from the teaching of Irenaeus, the disciple of Polycarp, who lived together with Irenaeus. And I, Socrates, wrote from these copies of Gaius. The copyist. I, Pionius, investigated and wrote the aforementioned copies from the revelation that was made to me concerning the blessed Polycarp, as I announced in the assembly to the rest, from the time when I labored with the elect, and that the Lord Jesus Christ may gather me in the kingdom of heaven with the Father and the Holy Spirit, forever and ever, amen.