The Second Apology of Justin: Persecution

In chapters 1-3 Justin reminds us of the context of his teaching: persecution. It is particularly poignant to read that: "I expect to be plotted against and fixed to the stake". This, sadly, is the background that church members and students I live with who come from Pakistan and Myanmar live with on an everyday basis. If, at times Justin's words about paganism come across harsh, it is important to remember that these are the people who are endangering their lives (just as many Pakistani Christians find it harder to be "moderate" about Islam).

The irrationality of persecution

In Chapters 24-26 Justin emphasises the irrationality of persecution of Christians, in the light of the beliefs which are tolerated in the Roman Empire. Justin is particularly scathing of the immorality of many pagan gods.

Justin also refers to "magicians" who are tolerated. He refers to Simon, probably the same one from Acts, and also to a disciple of his Menander. Here we also have a reference to Marcion, who is described as denying that God created the universe for there "is a God greater than the creator."

Justin, the Kingdom and Death

In chapter 10 Justin emphasises that Christians are not looking for a human kingdom, an important point to make when one faces potential persecution. Nonetheless, persecution does not intimidate Christians after all :

"death is a debt which must at all events be paid."

Docetism

Chapters 9-11 attack the specific heresy that Ignatius is concerned with: Docetism, the belief that Christ was not really human and did not really suffer, but only appeared to. Ignatius attacks this heresy with a passionate defense of the humanity of Christ, who "did eat and drink".

There is a pastoral reason for the vehemence of Ignatius' argument, even referring to the heretics as the "offshoot of Satan." Ignatius is suffering for the gospel, on the way to face martyrdom. He makes sense of this suffering by seeing it as a participation in the suffering and the passion of Christ. Yet, if Christ was not truly human, and his suffering not real, this makes a mockery of Ignatius' own suffering and faithfulness.

The letter concludes with the customary concern with love and unity.

Ignatius: Epistle to the Ephesians

In the first letter I am reading, Ignatius begins by praising the Ephesians for their sympathy towards Ignatius as he faces martyrdom. Special praise is reserved for the bishop, Onesimus, and for a deacon, Burrhus.

What is interesting is the way in which Ig. sees his imminent death as in someway being linked to the sacrifice of Christ on the cross.

The Martyrdom of Polycarp

So glad I eschewed historical-critical analysis of these ancient sources and was thus able to enjoy this very readable story, which seems to be narrating a historical fact with some legendary embellishments--certainly in the way that obvious links between Polycarp and Christ are established.

Particularly memorable is the report of the dialogue between Polycarp and the proconsul:
“Swear by the fortune of Cæsar; repent, and say, Away with the Atheists.” But Polycarp, gazing with a stern countenance on all the multitude of the wicked heathen then in the stadium, and waving his hand towards them, while with groans he looked up to heaven, said, “Away with the Atheists. Referring the words to the heathen, and not to the Christians, as was desired. Then, the proconsul urging him, and saying, “Swear, and I will set thee at liberty, reproach Christ;” Polycarp declared, “Eighty and six years have I served Him, and He never did me any injury: how then can I blaspheme my King and my Saviour?”

Equally worthwhile pointing out are

1) Possibly worried by unintended consequences of the story, the author takes great pains, referring to an apostate called Quintus to dissuade his readers from offering themselves up for martyrdom.

2) Although the author claims only to worship Jesus, a certain veneration of Polycarp is evident, including relics of what are claimed to be his bones.

3) For those interested in APEPT team leadership, Polycarp is described as an "apostolic and prophetic teacher"

Clement on Envy

Chapters four to six then try to set the sin of envy present in the church in a wider context. Envy is seen at the heart of many of the stories in the OT, starting with Cain and Abel, Jacob and Esau, Moses and ending with Saul's hatred of David.

Envy is also seen at the heart of the persecution of Christians. A real eulogy follows for Peter and Paul, especially the latter, showing the high regard with which they were held, and other martyrs are also remembered.

It would be interesting to reflect on how envy is so often a motivator on our own behaviour. Often hidden or spiritualised, but nonetheless an ugly presence.