Question 1a: Polycarp
Many talked about the extensive similarities between Christ’s Passion and Polycarp’s martyrdom. For example, Polycarp knows in advance how he will die (5:2); he is betrayed by his closest companions (6:2); the police chief overseeing his arrest is named Herod (6:2); Polycarp does not try to escape arrest but prays instead that “God’s will be done” (7:1); and he enters the city mounted on a donkey (8:1)—just as Jesus in the synoptic gospels goes into Jerusalem on a donkey about a week before his death. He’s put on trial before the Roman tribunal, who tries to get him released—but the crowds in general, and the Jewish members of the crowd in particular—oppose this idea and demand Polycarp’s death (9-13).
Phil G. (3:30), Emma R. (3:30), and Enrique M. (2:00) note that even the literary framework emphasizes that Polycarp’s death was “in accord with the Gospel” (1:2); Cat M. (2:00) adds to this the text’s portrayal of Polycarp as a distinguished teacher and outstanding martyr. Erin K. (3:30) observes that “neither Jesus nor Polycarp came forward voluntarily but openly accepted a fate that was brought upon them.”
Several people pointed out some more subtle comparisons.
Joe P. (2:00) compares Polycarp’s seclusion before his arrest and his refusal to compromise his faith before the Romans to Jesus’ time in the desert and his temptation by Satan. Tom B. (3:30), Cynthia S. (2:00), and Abby S. (3:30) compare the meal Polycarp provides for the arresting party while he spends some time in prayer to the Last Supper scenes in the Gospels. Katie D. (3:30) contrasts the apprehension Jesus experiences prior to the crucifixion (in the synoptic Gospels) with Polycarp’s composure and joy at the prospect of death; Ryan B. (3:30) comments that Polycarp seems to fear his impending death even less than Jesus himself did! Brian S. (2:00) notes the calm demeanor Jesus and Polycarp display toward their persecutors, treating them with compassion.
In the trial scenes, Mark O. (2:00) notices that both Jesus and Polycarp are offered (and refuse) a way to avoid execution. Derek P. (2:00) notes that Pilate in the Gospels and here a Roman proconsul ascertain the identity of the accused, and a crowd demands death. Chris B. (2:00) and Brian M. (3:30) stress the role of the Jews in calling for the death of the main figure. Nathan V. (2:00) compares the attitudes of the crowds of onlookers: “In both, the crowd is out of control and calling for execution, but immediately sobers after the deed has been done.” Adam P. (3:30) and Mike D. (3:30) attend to some gory details—quoting Mike here: “you can “count all of [Jesus’] bones.” In Polycarp’s situation, he is whipped and the internal structure of his flesh is visible down to the arterial and venous level.” Candace C. (2:00) investigates transformation surrounding Polycarp’s long prayer before his death: “He prayed so ardently and with such a genuine spirit that those who . . . were pursuing him so that he would be punished are now moved with empathy.”
Dan F. (3:30), Krista R. (2:00), and Alexandra B. (2:00) observe several similarities between Polycarp’s death and the death of Jesus in John’s Gospel in particular, including this one (quoting Dan): “Being burnt, [Polycarp] is similar to a burnt offering to God, just as Jesus was portrayed as the paschal and sacrificial Lamb of God in John’s passion narrative.” Meaghan F. (3:30) notices miracles surrounding the death of Jesus in Matthew’s Gospel (an earthquake where the dead are raised) and the death of Polycarp (an arch of fire). Seeing Polycarp spending so much time in prayer and his determination to complete the mission God has established for him reminds Erin W. (3:30) of some key themes in Luke’s Gospel. Allie G. (3:30) makes similar points, also stressing the composure and eagerness with which Polycarp faces death. Tim B. (2:00) and Caroline C. (3:30) see those who regret persecuting Polycarp because he is “such a godly man” (7.3) as (quoting Caroline) “similar to Luke’s Gospel, when a Roman centurion proclaims that Jesus was surely innocent, and many go home agitated that they may have convicted a man who was guilty of nothing.” Ryan M. (3:30) connects Polycarp’s passion and Luke’s Gospel insofar as Polycarp has insight into the manner of his death (like Jesus in Luke’s Gospel knows that Jerusalem is where prophets die) and his death, like that of Jesus in Luke, inspires repentance in the witnesses. Nick T. (3:30) explores the role of the Holy Spirit in giving Polycarp great peace in the face of death and relates this point to a recent Sunday Gospel reading about courage in the face of persecution.
Grace L. (2:00) considers Polycarp’s death not a mutilation of his body but a transformation into something more beautiful. Austin H. (2:00) sees the transformation of Polycarp’s body underscoring connection to Jesus (baking bread) and the firmness of faith (precious stones). Nico A.B. (3:30) discerns divine intervention in the deaths of both Jesus (resurrection) and Polycarp (the smell of incense and bread baking as he burns, his blood extinguishing the flames).
Anthony T. (2:00) and Camille M. (3:30) stress Polycarp’s courage and calmness in the face of death as a potential point of consolation to Christians facing suffering in their lives; Jake M. (3:30) views his “solid composure and fearlessness” as “almost contagious.” Syazana M.Y. (2:00) addresses Polycarp’s steadfastness in faith; he “continuously held on to the fact he knew that this punishment was only temporary, compared to the eternal punishment.” Ijeoma O. (3:30) is impressed by the hospitality Polycarp shows to others and his comprehensive prayer for everyone before his death. Matthew F. (2:00) thinks that Polycarp’s relatively unscathed body “would have validated what the martyrs were saying about life after death.” Rebecca R. (2:00) notes the transformation of Christian and non-Christian witnesses: “These individuals saw a miracle take place, and Polycarp’s death signified to them his relentless determination to keep God’s word and acknowledge him.” Emily S. (3:30) compares the bodily transformation of Polycarp in death to Jesus’ transformation through the resurrection.
Alyson H. (2:00) and Matt G. (2:00) note that even the pagans spread the news of Polycarp’s death, suggesting his influence even outside Christian circles. Brian M. (3:30) connects the attitude of the martyrs to one of the Beatitudes: “Blessed are you when people insult you, persecute you . . . Rejoice and be glad because great is your reward in heaven.” Evan W. (3:30) takes the following lesson from Polycarp’s story: “the choice between faith and preserving one’s life was not a choice at all.”
Question 1b: Perpetua & Felicitas
Elli M. (3:30) compares Perpetua’s father’s dissuasions to Jesus’ temptation by the devil, the love feast Perpetua and her companions share in prison to Jesus’ Last Supper, and the robes of the priests and priestesses to the mock-dressing and crowning of Jesus as “King of the Jews.”
Irene K. (2:00) attends to some other details: “[Perpetua’s] father’s insistence that she live is similar to the apostles rebuking Christ whenever he spoke of dying. . . . As Christ had foreknowledge of his death, Perpetua received visions of her eventual demise. Furthermore, as Christ was stripped of his garments to humiliate him . . . the Romans strip Perpetua as they lead her to her martyrdom.” Emma F. (2:00) notes that Jesus and Perpetua both symbolically battle sin and evil, and figures involved in their imprisonment and/or execution acknowledge their holiness by the end. Isabel F. (3:30) observes that Perpetua, Felicitas, and the others face their deaths with calm acceptance and display concern for others more than themselves (like Jesus in Luke’s Gospel especially). Monika B. (3:30) sees both Perpetua and Jesus upholding their identity during interrogations. Brianna B. (3:30) connects the martyrs’ attitudes toward suffering and death with those of Jesus, especially in John’s Gospel; the martyrs (especially Perpetua) give their lives freely and are in control of their ultimate fate. Mia H.-D. (3:30) observes that Christ’s death and Perpetua’s martyrdom both sway people to conversion after these figures refuse to take the easy way out that would have meant avoiding death. Sara C. (3:30) views the martyrs’ willingness to give up their lives as not only salvific for themselves (leading to eternal life), but also beneficial for others, who were moved to faith in Christ because of what they witnessed.
Patrick H. (3:30) and Angela D.-C. (3:30) proposes that Perpetua’s calmness and joy demonstrates to others that God helps people in their need who trust God without fearing the potential consequences.
Question 2: Early Christianity’s Worldview
Adam S. (2:00) comments on the martyrs’ view of pain and suffering: “true harm comes in the afterlife for those who do not follow God.” Conor K. (3:30) reflects on the martyr accounts as conveying that physical life and pain are temporary, eternal life is the greatest reward, and the close bonds of those who are brothers and sisters in Christ can rival and relativize the claims of biological and social relationships (e.g., the separation between free persons and slaves). Moe L. (3:30) notes a distinction in these texts between being a family “in (the) Spirit” as children of God vs. family ties “according to the flesh.” As Meaghan H. (3:30) sums up, “the Church and God are the family that come first to Christians.” Laura S. (2:00) notes how Perpetua demonstrates love and protection for her biological family (especially her son and her brothers) through her spiritual commitments. Sarah Z. (2:00) expects that outsiders would wonder what moved Christians to die for their faith and abandon their families of origin.
Question 3: Oscar Romero as a Contemporary Martyr
Andre B.P. (2:00) senses that while the ancient martyrs died for their single-minded commitment to Christ, Romero died because he “fought to restore a belief in true Christianity.” Margot H. (2:00) notes that Romero’s “messages were more far-reaching and came from a position of power,” unlike those of the early Christians; however, they all died for challenging established socio-political constructs. Ena S. (2:00) presents Romero’s martyrdom (like those of other martyrs) as reflecting “a shared mission with Christ, who was a rejected prophet even among his own people.” Jessica B. (2:00) observes the conviction of ancient and modern martyrs that “good will eventually come from evil and those who are faithful will not suffer and die in vain.” Jessica S. (2:00) contrasts the martyrdom of Polycarp with that of Oscar Romero; both were executed for their political stance and refused opportunities to change their behavior so as to preserve their lives in this world. Katie A. (3:30) sees the witness of both these martyrs as the “ultimate sign of discipleship” as they stood firm in their faith despite threats of persecution and death. Lindsay K. (2:00) concludes that Romero’s story (especially his transformation from someone who avoided politics to someone who courageously took a stand for justice) “serves as an inspiration to Christians who are afraid to stand up for what they believe in to fight for a just society.” Dara M. (2:00) extrapolates from Romero’s witness for social justice to make some concrete suggestions for facing injustices in today’s world with faith and hope.