The Martyrdom of Polycarp

So when [Polycarp] heard that they were come, he went down and conversed with them, the bystanders marveling at his age and his constancy, and wondering why there should be so much eagerness for the apprehension of an old man like him. At that, he immediately gave orders that a table should be spread for them to eat and drink at that hour, as much as they desired. And he persuaded them to grant him an hour so he might pray unmolested; and on their consenting, he stood up and prayed, being so full of the grace of God, that for two hours he could not hold his peace, and those that heard were amazed, and many repented that they had come against such a venerable old man.

But when at length he brought his prayer to an end, after remembering all who at any time had come in his way, small and great, high and low, and all the universal Church throughout the world, the hour of departure being come, they seated him on a donkey and brought him into the city, it being a high Sabbath. And he was met by Herod the captain of police and his father Nicetes, who also removed him to their carriage and tried to prevail upon him, seating themselves by his side and saying, “Why, what harm is there in saying, Caesar is Lord, and offering incense,” with more to this effect, “and saving yourself?” But he at first gave them no answer. When however they persisted, he said, “I am not going to do what you counsel me.” Then they, failing to persuade him, uttered threatening words and made him dismount with speed, so that he bruised his shin, as he got down from the carriage. And without even turning round, he went on his way promptly and with speed, as if nothing had happened to him, being taken to the stadium; there being such a tumult in the stadium that no man’s voice could be so much as heard.

But as Polycarp entered into the stadium, a voice came to him from heaven; “Be strong, Polycarp, and play the man.” And no one saw the speaker, but those of our people who were present heard the voice. And at length, when he was brought up, there was a great tumult, for they heard that Polycarp had been apprehended. When then he was brought before him, the proconsul asked whether he were the man. And on his confessing that he was, he tried to persuade him to a denial saying, “Have respect to your age,” and other things in accordance therewith, as it is their habit to say, “Swear by the genius of Caesar; repent and say, ‘Away with the atheists.'” Then Polycarp with solemn countenance looked upon the whole multitude of lawless heathen that were in the stadium, and waved his hand to them; and groaning and looking up to heaven he said, “Away with the atheists.” But when the magistrate pressed him hard and said, “Swear the oath, and I will release you; revile the Christ,” Polycarp said, “Eighty-six years have I been His servant, and He has done me no wrong. How then can I blaspheme my King who saved me?” Continue reading

Notable and Quotable

The world prefers to insulate itself against the pains and calamities of men. It finds revenge delicious, and forgiveness, by comparison, tame. But those who show mercy find it. ‘How blest are those who show mercy; mercy shall be shown them’ (NEB). The same truth is echoed in the next chapter: ‘If you forgive men their trespasses, your heavenly Father also will forgive you.’ (Matt.6:14). This is not because we can merit mercy by mercy or forgiveness by forgiveness, but because we cannot receive the mercy and forgiveness of God unless we repent, and we cannot claim to have repented of our sins if we are unmerciful towards the sins of others. Nothing moves us to forgive like the wondering knowledge that we ourselves have been forgiven. Nothing proves more clearly that we have been forgiven than our own readiness to forgive. To forgive and be forgiven, to show mercy and to receive mercy: these belong indissolubly together, as Jesus illustrated in his parable of the unmerciful servant. (Matt.18:21-35). Or, interpreted in the context of the beatitudes, it is ‘the meek’ who are also ‘the merciful’. For to be meek is to acknowledge to others that we are sinners; to be merciful is to have compassion on others, for they are sinners too.

—John R.W. Stott, The Message of the Sermon on the Mount

From the Morning Scriptures

For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe. Jews demand signs and Greeks look for wisdom, but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength.

—1 Corinthians 1:21-25 (TNIV)

What is this foolishness about which Paul talks? It is the cross. It is God’s plan of salvation through the suffering Messiah. It is suffering as the path to glory. During Lent we commit ourselves to self-examination, penance, and denial. None of it is pretty because we have to look at ourselves for who we really are, warts and all. But here’s the thing. We are to do so, not because we are called to be masochists, but rather to help us get ready to better comprehend God’s “foolishness,” the foolishness of the cross.

Until we are able to comprehend how grievous our sins are, and how much we offend God’s holiness by our willful rebellion against him (and here I am not talking about keeping a bunch of arbitrary rules—”bean counting,” as I like to call it), the cross will simply not make sense to us. If the cross seems foolish to you, spend some time during this Lenten season and consider the utter futility of the human condition. Where is your hope without God? Irrespective of how great your life might be right now, it will end sooner or later. Without the cross, without God’s great love for us, our future is bleak indeed. In fact, we have no future without the cross. But thanks be to God that we have a path to glory and life. Thanks be to God that he is more interested in giving us life, not death.

Think on these things during this season of Lent and ask God to enlighten you on these matters, regardless of where you are in your relationship with him.

Dealing With the Stuff of Life

By the Word that [Jesus] was, he could have easily plunged his tempter into the abyss. But he did not reveal the power of his might, but he only brought forth the precepts [teachings] of Scripture. This was to give us an example of his patience, so that as often as we suffer something from vicious persons we should be aroused to teach rather to exact revenge.

—Gregory the Great, Forty Gospel Homilies, 16.2

Some Helpful Hints on Prayer

The Bible does not prescribe the time or length of prayer, but it does offer guidelines. In Psalm 88 prayer is offered in the early morning (v. 13), and in Psalm 55 prayers are said evening, morning and noon (v. 17). The author of Psalm 119 advocates prayer seven times a day (v. 164). Daniel knelt for devotions three times a day (Daniel 6:10). Jesus prayed before sunrise (Mark 1:35) and in the evening when the day’s work was over (Mark 6:46). Peter prayed at the third, sixth, and ninth hours.

Despite their aversion to prescribed formulas in the life of prayer that function as a new law, the Reformers did make general recommendations. On the basis of the Scriptural testimony Luther suggested that prayer should be “the first business of the morning and the last at night.” He advised: “Cultivate the habit of falling asleep with the Lord’s Prayer on your lips every evening when you go to bed and again every morning when you get up. And if occasion, place, and time permit, pray before you do anything else.” Calvin urged that we offer prayer “when we arise in the morning, before we begin daily work, when we sit down to a meal, when by God’s blessing we have eaten, when we are getting ready to retire.”

Just as the Christian is not bound to ritual laws that regulate the preparation for prayer, so he is not absolutely bound to set times for prayer. Yet there are times that are more appropriate for prayer than others: the gathering together for worship, the hours before work and bedtime, the time right before meals, when we need to remind ourselves of the goodness of God. But a Christian should feel free to pray anywhere, anytime, in the midst of daily work and play as well as in the solitude of his room in the early morning or late in the evening.

—Donald G. Bloesch, The Struggle of Prayer

Moderation in Criticizing

The people of Canterbury have been so often reproved [scolded, criticized], (and frequently without a cause), for being dead and cold, that it has utterly discouraged them, and made them cold as stones. How delicate a thing is it to reprove! Tod do it well, requires more than human wisdom.

—John Wesley, Journal 3.348

Here Wesley points us to the danger of excessive and/or baseless criticism. There is a place for criticism among Christians because sometimes we err and need the benefit of loving criticism from a Christian friend who cares enough about us to want to help us. But the human tendency is to overdo things. We also forget that we too are fallible and not immune from criticism by others.

Excessive or baseless criticism will inevitably lead to a broken spirit and will usually produce contrary to that which we desire. Hence it should be used circumspectly and it should always be mixed with mercy and hope. If you feel the need to criticize a Christian brother or sister, ask God first to help you do so, and to remember that you are not superior to the one you criticize. Don’t be afraid to speak the truth in love, but be very afraid to criticize without warrant or in excess.