Ignatius and humility

I have been known to say that the worse thing that can happen to a Christian leader is to believe that they are who people say they are. Well, in chapter 4 Ignatius says the same thing but in a much better way, emphasising that it is through meekness that one can bring the devil to nothing.

Chapter 5, Ignatius points out, maybe to demonstrate that he is not an apostle like Paul, that he will not teach his readers profound mysteries because he is not able to understand heavenly things, being in these subjects a "learner."

Polycarp and virtue

In chapter 10 Polycarp urges his readers to practice virtue. This is contrasted to the unfortunate example of a former presbyter Valens, and his wife, who have succumbed to coveoutness. Nonetheless Polycarp grieves for the couple and urges moderation towards them, desiring that his readers "call them back as suffering and straying members, that ye may save your whole body. For by so acting ye shall edify yourselves"

Thus in chapter 12 Polycarp continues to emphasise virtue. One item that I found striking, especially considering his martyrdom, was his plea for them to pray for all, including "those that persecute and hate you"

Finally chapters 13-14 conclude with adminstrative concern for the transmission of this epistle and similar one's written by Ignatius.

Polycarp and virtue

In chapter 2 Polycarp exhorts his readers towards virtue, once again weaving many NT passages into his text. What is particularly significant is the way in which he sees Christian virtue as part and parcel of Christian life and is thus able to affirm that God will raise us from the dead "if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; “not rendering evil for evil, or railing for railing". It is probably anachronistic to read the faith x works dillemma into this text, but it stands as an expression of the classical Christian teaching that without holiness one cannot see the Father.

In Chapter 3 Polycarp is self-depreciating, emphasising that he is nothing compared to "the blessed and glorified Paul."

In chapters 4 and 5 the exhortations continue, once again following NT themes.

Blessings come from Christ

Having focused on our rewards, Clement seeks to emphasise that our blessings come from Christ, whom he describes in chapter 36 in language evocative of the Epistle of Hebrews.

In chapter 37 Clement likens our submission to Christ to that of soldiers in an army and, in a pauline manner, to the different parts of a body which work together "under one common rule".

Humility is the theme of chapter 38. As all our blessings flow from Christ, we have no reason to be proud. Even the one who is holy, should recognise that the source of holiness comes from God.

Clement on obedience and hospitality

In chapters 9-12 Clement urges his readers towards obedience by quoting Old Testament examples. Although Abraham and Enoch are quite standard fare in being presented as examples, Lot [who despite Clement's strictures is not the most convincing example of godliness] and Rahab are more surprising examples. Both, however, seem to have been chosen because they exemplified the virtue of hospitality which Clement seems to be particularly concerned with.

An interesting hermeneutical feature is the way in which Clement interprets the scarlet thread in the Rahab story in a Christological way affirming that "it manifest that redemption should flow through the blood of the Lord to all them that believe and hope in God." (12:53)