seminars in practical church history -...

Seminars in Practical Church History

Part 1: The Early Church

Amos Yang, MD, MDiv

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Outline

•  Overview of Church history

•  Orthodoxy and heresy

•  The birth of Christendom

•  The formation of the canon of Scripture

•  Persecution

•  Discussion and prayer

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Overview of Church history

•  Handouts:

•  The Divisions of History

•  The History of the Church: The Ancient Period

•  The Divisions of the Catholic Church

•  A Timeline of the Ancient Church (30-476)

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Orthodoxy and heresy

•  What are some controversial issues in the church today?

•  What are some beliefs in the church that aren’t quite as controversial?

•  Handouts: •  The Parallel Structures of Systematic Theology and

Church History

•  The Pendulum Effect in Church History

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•  Gnosticism •  Developed throughout first several centuries A.D.

•  First major doctrinal test on the early church

•  Roots in pagan Greek philosophy and oriental mysticism

•  Spiritual salvation depends on secret extrabiblical knowledge (gnosis; gnwsis)

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•  Gnosticism •  Based upon sharp dualisms •  Good spiritual world vs. evil material world

•  Some Gnostics were extremely licentious, viewing the material world as irrelevant to one’s spiritual state

•  Because material, physical world viewed as evil, Gnostics rejected humanity of Christ

•  Early church refuted Gnosticism with The Apostles’ Creed and clarifying the New Testament canon

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•  Docetism •  Roots in Gnosticism.

•  Name is from dokew (dokeo; to seem)

•  Denied humanity of Christ •  Christ was only a spirit.

•  Christ’s apparent humanity, suffering, and crucifixion were mere illusions and only seemed real.

•  John 1:14 interpreted allegorically or rejected outright.

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•  Ebionism •  Developed during 1st and 2nd centuries

•  Denied Christ’s deity

•  Taught Jesus was justified and made the Messiah by meticulous obedience to the Law

•  Salvation achieved by keeping the Law just as Jesus did

•  Can be thought of as “over-Judaism-ified Christianity”

•  Influence faded as Church became overwhelmingly Gentile

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•  Marcionism •  Founded by Marcion (c. A.D. 140)

•  Based on Gnosticism

•  Taught that God of Old Testament was different from the God of the New Testament •  God of OT is unloving, vengeful, and author of evil

•  God of NT is loving and gracious

•  Denied Christ’s humanity and suffering (Docetism)

•  Rejected OT and “Jewish” NT books

•  Refuted by Justin Martyr and Tertullian

•  Marcion was excommunicated by Church in A.D. 144

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•  Montanism (“The New Prophecy”) •  Founded by Montanus c. A.D. 172

•  Leaders claimed to be mouthpieces of the Holy Spirit

•  Emphasized: •  New revelation, prophecies, visions, speaking in tongues

•  The nearness of Christ’s return

•  Asceticism

•  Glory of martyrdom

•  Response of church quite varied but mostly negative

•  Prophecies failed to be fulfilled, and faded in 5th century

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•  Ecumenical councils: •  Conference of church leaders to settle issues relevant to

church doctrine and practice.

•  In early centuries, called to refute heresies or settle controversies.

•  First four ecumenical councils: 1. The Council of Nicea (A.D. 325)

2. The Council of Constantinople (A.D. 381)

3. The Council of Ephesus (A.D. 431)

4. The Council of Chalcedon (A.D. 451)

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•  The Council of Nicea (A.D. 325) •  Called and presided over by Emperor Constantine

•  Goal: End Arian controversy and resulting disunity •  Arius taught the Son was a created and changing being and

hence not truly divine, omnipotent, or eternal like the Father.

•  Arius used musical jingles to promote his heresies quite effectively.

•  Athanasius taught that if Christ was less than God, He could not be our Savior.

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•  The Council of Nicea (A.D. 325) •  Debated between Arius and Athanasius’ views and two

words: •  omoousios (“of the same substance”)

•  omoiousios (“of similar substance”)

•  Outcomes: •  omoousios (“of the same substance”) affirmed

•  Arius condemned and banished but continued to influence the church into disunity, often with Constantine’s help

•  Handout: The Nicene Creed

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•  The Council of Constantinople (A.D. 381)

•  A pastor named Apollinarius was erroneously teaching: •  Christ was fully God but only minimally (and not fully)

human.

•  Christ’s humanity was limited only to His having a physical body.

•  Christ’s deity displaced any human soul within Him

•  Psychologically Christ was characterized by deity and no humanity

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•  The Council of Constantinople (A.D. 381)

•  Outcomes: •  Church condemned Apollinarius and his teaching

•  Church affirmed Christ’s full humanity (physical and psychological) •  e.g. Mt 8:24, 16:21, 24:36; Jn 4:6, 11:35

•  Handout: The Creed of Constantinople

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•  The Council of Ephesus (A.D. 431)

•  Nestorius, the bishop of Constantinople, had been teaching that: •  Jesus has two distinct natures, his divine nature and his

human nature (true).

•  There is no single union of the two natures in one Person (false).

•  Christ’s divine nature did not experience Christ’s human acts and suffering.

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•  The Council of Ephesus (A.D. 431)

•  Outcome: The Church affirmed that Christ is a fully unified Person.

•  Subsequently, Nestorians spread all over (including to China) and still thrive today. •  Iran, Iraq

•  Syria

•  USA

•  India

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•  The Council of Chalcedon (A.D. 451) •  Eutyches had been teaching: •  Christ’s human nature had been completely absorbed by

His divine nature

•  Christ therefore essentially was only minimally human if at all.

•  Outcome: Church affirmed that Christ is fully God and fully human with two natures that together are one Person.

•  Handout: The Creed of Chalcedon

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•  What gives rise to controversy in the church?

•  Lack of prior definition

•  Lack of directed training and teaching

•  Incomplete knowledge of Scripture

•  Different cultural backgrounds

•  Charismatic, ambitious, and unrestrained personalities

•  Pride

•  Worldly influences, desire to accommodate the world

•  Many other factors

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The birth of Christendom

•  “Christendom”: •  Means different things in different contexts

•  In church history, refers to the unifying of Church and state.

•  Central character: Constantine (A.D. 272-237) •  Emperor of Roman Empire A.D. 306-337

•  Allegedly converted to Christianity after religious experience at Battle of Milvian Bridge (312).

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•  Constantine’s conversion changed the religious landscape drastically

•  Previously, Christianity was illegal and persecuted.

•  Edict of Milan (313) granted religious toleration to Christians.

•  Over the next century, Christianity gradually was increasingly enforced as the official and only legal religion in the Roman Empire

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•  Consequences of the birth of Christendom: •  Persecution of believers stopped

•  Persecution of non-Christians began

•  Church was flooded with unconverted “Christian” pagans

•  Infant baptism became widespread

•  Church life became overwhelmingly dominated by authoritarian pronouncements and councils and power plays

•  Heartfelt, righteous religion essentially became extinct.

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•  The original writings of the NT are copied and circulated.

•  By approximately A.D. 150 there is enough awareness of the various documents to speak of a “New Testament.”

•  The Church fathers accept certain writings as canonical.

•  Handouts:

•  The Early Church Recognizes the New Testament

•  Books Debated for Inclusion in the New Testament canon

The canon AD 100-300

•  “Canon” refers to the authoritative books that are officially accepted and approved as Holy Scripture.

•  Criteria used to receive documents as canonical include:

•  Apostolic authorship or backing

•  Apparent divine inspiration, power in lives

•  Accuracy, doctrinal truth, consistency

•  Acceptance by the people of God.

The canon AD 100-300

The 27 books of the New Testament are formally confirmed as canonical by the Synod of Carthage in A.D. 397, thus recognizing three centuries of use by followers of Christ.

The Canon AD 397

By AD 400, the standard of 27 New Testament books is accepted in the East and West as confirmed by:

!  Athanasius

!  Jerome

!  Augustine

!  Three church councils Augustine

AD 400 The Canon

Persecution

•  Persecution characterized the history of the church since its beginning (c. A.D. 30) all the way until A.D. 313. •  At times it was localized (e.g. Ac 8:1). At other times it

was generalized throughout the Roman Empire. The situation changed constantly over time.

•  Overall, the persecution became more generalized over time.

•  At first, Christianity was considered by Roman government to be simply a Jewish sect. This gave the church a brief measure of protection.

•  Handout: Roman Persecutions of Christians 27

Persecution

•  Not all suffering experienced by Christians is persecution

•  There are various types of suffering: •  That which allows God to be glorified (e.g. Jn 9:1-3)

•  That which results from sin (e.g. 1 Pet 4:15)

•  That which results from righteousness (e.g. 1 Pet 2:20, 3:17, 4:16)

•  Persecution will never stop until Christ’s return: •  2 Tim 3:12

•  Rev 6:9-11 28

Persecution

•  Charges commonly made against Christians: •  Refused to pledge all allegiance to and worship Caesar

•  Atheism: Worshiped only one God who was invisible

•  Cannibalism: Misunderstanding of the Lord’s Supper

•  Rejection of Roman gods: Threatened peace and prosperity of empire

•  Disruptive to society due to refusal to conform to pagan lifestyle: Holidays, festivals, etc…

•  Christians often not afforded same civil rights as others in the Empire

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Persecution

•  Tertullian, Apology (A.D. 197), ii: “If it is certain that we are the most guilty of men, why do you treat us differently from our fellows—that is from other criminals? It is only fair that the same guilt should meet with the same treatment. When others are accused on the charges which are brought against us, they employ their own tongues and hired advocacy to plead their innocence. They have full opportunity of reply and cross-examination, for it is not permitted to condemn men undefended and unheard. Christians alone are not allowed to say anything to clear themselves, to defend truth, to save a judge from injustice.”

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Persecution

•  A.D. 64: The Neronian Persecution, Tacitus, Annales xv.44.

•  A.D. 112: Letters between Pliny the Younger and Emperor Trajan

•  A.D. 177: Persecution at Lyons and Vienne, Eusebius, The Epistle of the Gallican Churches •  “Not only were we excluded from public buildings,

baths, and markets, but even the mere appearance of any one of us was forbidden, in any place whatsoever.”

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Persecution

•  Because of persecution, early Christians did not commonly have church buildings.

•  First Christians met in private homes exclusively.

•  Earliest known church building dates from 232 A.D. (in Dura-Europos (Syria) on Euphrates River.

•  Large churches only became a reality after the legalization (A.D. 313) and subsequent enforcement of Christianity by Constantine.

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Persecution

•  What should the church do with those who renounced the faith under persecution? •  Times of especially fierce persecution: •  Emperor Decius (249-251)

•  Emperor Diocletian (284-305).

•  Callistus, bishop of Rome (217-222): Welcome them back if they seem repentant.

•  Novatian, presbyter in Rome (c. A.D. 251): They cannot be welcomed back into the church. Their faith was tested, and they failed.

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Persecution

•  Despite widespread persecution, Christians evangelized aggressively and effectively.

•  The pagan Celsus noted that even Christians with little to no education seized on every opportunity to witness to people, even to highly educated pagans.

•  “…weavers, cobblers…the most illiterate persons” preach the “irrational faith…”

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Persecution

•  Despite widespread persecution, Christians were also characterized by extraordinary kindness to all.

•  During the plagues, Christians tended the sick and buried the dead and seemed to have no fear of death.

•  Rescued abandoned baby girls who otherwise would have been victims of infanticide.

•  Kindness, honesty, and purity were rare qualities in the pagan culture and so attracted much attention.

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Persecution

•  In the midst of persecution, the witness of Christian martyrs had a powerful effect on the pagans:

•  Emperor Marcus Aurelius (A.D. 161-180) and many others admitted that Christian bravery and peace in the face of death were praiseworthy.

•  The martyrdom of Perpetua (A.D. 203) while in prison resulted in the conversion of the watching prison governor.

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Persecution

•  In the midst of persecution, the witness of Christian martyrs had a powerful effect on the pagans (cont’d):

•  Apologist Justin Martyr (St. Justin, A.D. 103-165), when facing execution, proclaimed to Caesar, “You can kill us, but you can never hurt us!”

•  The Martyrdom of Polycarp (A.D. 69-155)

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Persecution

•  Despite persecution, the church continued to grow tremendously: •  Persecution purifies the church.

•  Tertullian (A.D. 160-220) cried out to the rulers of the Roman Empire, “All your ingenious cruelties can accomplish nothing; they are only a lure to this sect. Bring it on! Rack us, torture us, condemn us, grind us to powder. Our numbers increase in proportion as you mow us down, for the blood of Christians is the seed of the Church!”

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Persecution

Steve Green, “The Faithful” In dark, filthy places, forsaken, forgotten, Our brothers and sisters are paying a price. They will not deny Him to purchase their freedom For these are the faithful, the martyrs for Christ. Twisted and broken, abandoned and beaten, Their bodies confined an unseen sacrifice. But deep in their spirits, they know perfect freedom For they are the ones who've been set free by Christ 39

Persecution

Steve Green, “The Faithful” From under the altar the voices are crying, “How long Lord, till you come judge the earth?” But He'll wrap and redeem them in robes of pure white For the blood of the martyrs is the seed of the church. For the blood of the martyrs is the seed of the church.

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Persecution

Steve Green, “The Faithful” The deafening silence, their faithful refusal To doubt or deny in the presence of men. They live by His promise before His own Father That in His Kingdom, He'll not deny them. “How long Lord?

How long till You come again to take us home?”

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Discussion

1.  What sort of exposure have you had in the past to Church history?

2.  What thoughts or reactions do you have regarding tonight’s material?

3.  If you have a home church, what differences, if any, are there in the doctrine or practice of your home church and Grace Community Church?

4.  Share prayer requests and close in prayer.

•  Pray for persecuted believers around the world. •  Pray for one another.

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The Apostles’ Creed

The Apostles’ Creed was developed in various forms from the 2nd through 7th centuries.

Latin text:

Credo in Deum Patrem omnipotentem, Creatorem caeli et terrae, et in Iesum Christum, Filium Eius unicum, Dominum nostrum, qui conceptus est de Spiritu Sancto, natus ex Maria Virgine, passus sub Pontio Pilato, crucifixus, mortuus, et sepultus, descendit ad ínferos, tertia die resurrexit a mortuis, ascendit ad caelos, sedet ad dexteram Patris omnipotentis, inde venturus est iudicare vivos et mortuos. Credo in Spiritum Sanctum, sanctam Ecclesiam catholicam, sanctorum communionem, remissionem peccatorum, carnis resurrectionem, vitam aeternam. Amen.

English translation:

I believe in God the Father Almighty, maker of heaven and earth: And in Jesus Christ his only Son our Lord, Who was conceived by the Holy Spirit, born of the Virgin Mary, Who suffered under Pontius Pilate, was crucified, dead, and buried: Who descended into hell; on the third day he rose again from the dead; He ascended into heaven and sits at the right hand of God the Father Almighty; From there he will come to judge the living and the dead. I believe in the Holy Spirit, The holy universal Church, the Communion of Saints, The forgiveness of sins, The resurrection of the body, And the life everlasting. Amen.

The Neronian Persecution A.D. 64

Tacitus, Annales, xv.44

Nero was Emperor of the Roman Empire from A.D. 54 to 68. He was known and feared especially for his cruelty, which included executing his own mother and stepbrother. In A.D. 64 Rome was engulfed by fires that most likely were set by Nero himself in an effort to clear the city of old buildings and replace them with grander buildings. Tacitus was a senator and historian of the Roman Empire. All the endeavors of men, all the emperor’s monetary bribes, and sacrifices made to the gods were insufficient to allay the scandal or extinguish the belief that the fire had been ordered [by Nero]. And so, to kill the rumors, Nero charged and tortured some people hated for their evil practices—the group popularly known as “Christians.” The founder of this sect, Christ, had been put to death by the governor of Judea, Pontius Pilate, when Tiberius was Emperor. Their deadly superstition had been suppressed temporarily but was beginning to spring up again, and not just in Judea but even in Rome itself where all kinds of sordid and shameful activities are attracted and catch on. First those who confessed to being Christians were arrested. Then, on information obtained from them, hundreds were convicted, more for their antisocial beliefs than for fire-raising. In their deaths they were made a mockery. They were covered in the skins of wild animals, torn to death by dogs, crucified, or set on fire—so that when darkness fell they burned like torches in the night. Nero opened up his own gardens for this spectacle and gave a show in the arena, where he mixed with the crowd or stood dressed as a charioteer on a chariot. As a result, although they were guilty of being Christians and deserved death, people began to feel sorry for them. For they realized that they were being massacred not for the public good but to satisfy one man’s mania.

Letters between Pliny the Younger and Trajan c. A.D. 112

Trajan was Emperor of the Roman Empire from A.D. 98 to 117. Pliny the Younger was governor of Bithynia. Letter from Pliny to Trajan:

It is my rule, sir, to refer to you in matters where I am uncertain. I was never present at any trial of Christians. Therefore, I do not know what are the customary penalties or investigations and what limits are observed. Meanwhile, this is the course that I have adopted in the case of those brought before me as Christians. I ask them if they are Christians. If they admit it, I repeat the question a second and a third time, threatening capital punishment. If they persist I sentence them to death, for I do not doubt that, whatever kind of crime it may be to which they have confessed, their stubbornness and inflexible obstinacy should certainly be punished. All who denied that they were or had been Christians I considered should be discharged, because they called upon the [Roman] gods on my order and worshiped with incense and wine your image which I had ordered to be brought forward for this purposes, together with the statues of the deities; and especially because they cursed Christ, a thing which, it is said, genuine Christians cannot be induced to do. The matter seemed to me to justify my consulting you, especially due to the number of those imperiled, for many person of all ages and classes and of both sexes are being put in peril by accusation, and this will go on. The contagion of this superstition has spread not only in the cities but also in the villages and rural districts; yet it seems capable of being checked and set right.

Response from Trajan to Pliny:

You have taken the right approach, my dear Pliny, in examining the cases of those denounced to you as Christians, for no hard and fast rule can be laid down of universal application. They are not to be sought out. If they are informed against and the charge is proved, they are to be punished, with this reservation—that if anyone denies that he is a Christian and actually proves it, that is by worshiping our gods, he shall be pardoned as a result of his incantation, however suspect he may have been with respect to the past.

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The Martyrdom of Saint Perpetua

The following is excerpted from the prison diary of a young woman martyred in Carthage in A.D. 202 or 203. A number of young Christians were arrested…and with them Vibia Perpetua, a newly married woman of good family and upbringing. Her mother and father were still alive and one of her two brothers was a Christian like herself. She was about 22-years-old and had an infant son at the breast. While I was still under arrest, my father, out of love for me, was trying to persuade me and shake my resolution. “Father,” said I, “do you see this vase here, for example, or water pot or whatever?” “Yes, I do,” he said. And I told him: “Could it be called by any other name than what it is?” And he said: “No.” “Well, so too I cannot be called anything other than what I am—a Christian.” At this my father was so angered by the word “Christian” that he moved towards me as though he would pluck my eyes out. But he left it at that and departed, vanquished along with his diabolical arguments. For a few days afterwards I gave thanks to the Lord that I was separated from my father, and I was comforted by his absence. During these few days I was baptized, and I was inspired by the Spirit not to ask for any other favor after the water but simply the perseverance of the flesh. A few days later we were lodged in the prison, and I was terrified, as I had never before been in such a dark hole. What a difficult time it was! With the crowd the heat was stifling; then there was the extortion of the soldiers; and to crown all, I was tortured with worry there for my baby. Then Tertius and Pomponius, those blessed deacons who tried to take care of us, bribed the soldiers to allow us to go to a better part of the prison to refresh ourselves for a few hours. Everyone then left that dungeon and shifted for himself. I nursed my baby, who was faint from hunger. In my anxiety I spoke to my mother about the child, I tried to comfort my brother, and I gave the child in their charge. I was in pain because I saw them suffering out of pity for me. These were the trials I had to endure for many days. Then I got permission for my baby to stay with me in prison. At once I recovered my health, relieved as I was of my worry and anxiety over the child. My prison had suddenly become a palace, so that I wanted to be there rather than anywhere else. A few days later there was a rumor that we were going to be given a hearing. My father also arrived from the city, worn with worry, and he came to see me with the idea of persuading me. “Daughter,” he said, “have pity on my gray head. Have pity on me your father, if I deserve to be called your father, if I have favored you above all your brothers, if I have raised you to reach this

! 2!

prime of your life. Do not abandon me to be the reproach of men. Think of your brothers, think of your mother and your aunt, think of your child, who will not be able to live once you are gone. Give up your pride! You will destroy all of us! None of us will ever be able to speak freely again if anything happens to you.” This was the way my father spoke out of love for me, kissing my hands and throwing himself down before me. With tears in his eyes he no longer addressed me as his daughter but as a woman. I was sorry for my father’s sake. And he left me in great sorrow. One day while we were eating breakfast we were suddenly hurried off for a hearing. We arrived at the forum, and straight away the story went about the neighborhood near the forum, and a huge crowd gathered. We walked up to the prisoner's dock. All the others when questioned admitted their guilt. Then, when it came my turn, my father appeared with my son, dragged me from the step, and said: 'Perform the sacrifice—have pity on your baby!' Hilarianus the governor, who had received his judicial powers as the successor of the late proconsul Minucius Timinianus, said to me: “Have pity on your father's gray head. Have pity on your infant son. Offer the sacrifice for the welfare of the emperors.” “I will not,” I retorted. “Are you a Christian?” said Hilarianus. And I said, “Yes, I am.” When my father persisted in trying to dissuade me, Hilarianus ordered him to be thrown to the ground and beaten with a rod. I felt sorry for father, just as if I myself had been beaten. I felt sorry for his pathetic old age. Then Hilarianus passed sentence on all of us: We were condemned to the beasts, and we returned to prison in high spirits. But my baby had become used to being nursed at the breast and to staying with me in prison. So I sent the deacon Pomponius straight away to my father to ask for the baby. But father refused to give him over. But as God willed, the baby had no further desire for the breast, nor did I suffer any inflammation; and so I was relieved of any anxiety for my child and of any discomfort in my breasts… Some days later, an adjutant named Pudens, who was in charge of the prison, began to show us great honor, realizing that we possessed some great power within us. And he began to allow many visitors to see us for our mutual comfort. Now the day of the contest was approaching, and my father came to see me overwhelmed with sorrow. He started tearing the hairs from his beard and threw them on the ground. He then threw himself on the ground and began to curse his old age and to say such words as would move all creation. I felt sorry for his unhappy old age.

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The Martyrdom of Polycarp A.D. 155

Chapters 1-2: (At the festival of Caesar, a number of Christians were set to fight wild beasts for public entertainment.) Chapter 3: The most noble Germanicus strengthened the timidity of others by his own patience and fought heroically with the wild beasts. For, when the proconsul sought to persuade him and urged him to take pity upon his age, he attracted the wild beast towards himself and provoked it, being desirous to escape all the more quickly from an unrighteous and impious world. But upon this the whole multitude, marveling at the nobility of mind displayed by the devout and godly race of Christians, cried out, “Away with the [Christians]! Let Polycarp be sought out!” Chapter 7: His pursuers then, along with horsemen, and taking the youth with them, went forth at suppertime on the day of the preparation with their usual weapons, as if going out against a robber. And arriving in the evening [at the place where Polycarp was], they found him lying down in the upper room of a certain little house, from which he might have escaped into another place; but he refused, saying, “The will of God be done.” So when he heard that they had come, he went down and spoke with them. Those who were present marveled at his age and calmness, and some of them said. “Was so much effort made to capture such a venerable man?” Immediately then, in that very hour, Polycarp ordered that something to eat and drink should be set before them, as much indeed as they cared for, while he asked them to allow him an hour to pray without disturbance. And on their giving him leave, he stood and prayed, being full of the grace of God, so that he could not cease for two full hours, to the astonishment of them who heard him, insomuch that many began to repent that they had come forth against so godly and venerable an old man. Chapter 8: Now, as soon as he had ceased praying, having made mention of all who had at any time come in contact with him, both small and great, illustrious and obscure, as well as the whole Church throughout the world, the time of his departure having arrived, they set him upon a donkey, and brought him into the city. And the Irenarch Herod, accompanied by his father Nicetes (both riding in a chariot), met him, and taking him up into the chariot, they seated themselves beside him, and tried to persuade him, saying, “What harm is there in saying, ‘Lord Caesar,’ and in sacrificing, with the other ceremonies observed on such occasions, and by so doing assure your safety?” But he at first gave them no answer; and when they continued to urge him, he said, “I shall not do as you advise me.” So they, having no hope of persuading him, began to speak bitter words unto him and threw him with violence out of the chariot, insomuch that in getting down from the carriage, he dislocated his leg [by the fall]. But without being disturbed, and as if suffering nothing, he went eagerly forward with all haste, and was conducted to the stadium, where the tumult was so great, that there was no possibility of being heard.

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Chapter 9: Now, as Polycarp was entering into the stadium, there came to him a voice from heaven, saying, “Be strong, and show thyself a man, O Polycarp!” No one saw who it was who spoke to him, but those of our brethren who were present heard the voice. And as he was brought forward, the tumult became great when they heard that Polycarp was taken. And when he came near, the proconsul asked him whether he was Polycarp. On his confessing that he was, [the proconsul] sought to persuade him to deny [Christ], saying, “Have respect to your old age,” and other similar things, according to their custom, [such as], “Swear by the fortune of Caesar. Repent, and say, ‘Away with the [Christians]!’” Then, the proconsul urging him, and saying, “Swear, and I will set you free. Deny Christ!” Polycarp declared, “Eighty and six years I have served Him, and He has never done me any wrong. How then could I blaspheme my King and my Savior?” Chapter 10: And when the proconsul yet again pressed him, and said, “Swear by the fortune of Caesar,” he answered, “Since you vainly urge that, I should swear by the fortune of Caesar, and since you pretend to not to know who and what I am, hear me declare with boldness, I am a Christian! And if you wish to learn what the doctrines of Christianity are, appoint me a day, and you will hear them.” Chapter 11: The proconsul then said to him, “I have wild beasts here. I will throw you to them unless you repent!” But he answered, “Call them then, for we are not accustomed to repent of what is good in order to adopt that which is evil; and it is good for me to be changed from what is evil to what is righteous.” But again the proconsul said to him, “Since you seem to not fear the beasts, I will have you burned by fire if you will not repent.” But Polycarp said, “You threaten me with fire that burns for an hour and after a little is extinguished, but you are ignorant of the fire of the coming judgment and of eternal punishment, reserved for the ungodly. But why do you delay? Bring forth what you will” Chapter 12: …Then it seemed good to them to cry out with one consent that Polycarp should be burned alive.

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