Monday, October 5, 2020

Polycarp and Subordinationist Christology

Commenting on The Epistle of Polycarp to the Philippians and it being a witness to the antiquity of subordinationist Christology, one 19th century theologian wrote:

 

The Epistle, which is mostly hortative, and retains the old simplicity of thought and expression, is brief, and will help us very little in our inquiry as to what Christians of that day believed concerning the origin and precise rank of the Son. Its testimony to the supremacy of the Father, and the subordination of the Son, however, is clear and decisive. Thus we are saved “by the will of God through Jesus Christ”;--“who died, and was raised again by God for us” (Cap. 1, 9). Again, the writer speaks of believing in “him who raised up our Lord Jesus Christ from the dead, and gave him glory and a throne at his right hand; to whom all things in heaven and on earth are made subject, whom every living creature shall worship”; (Cap. 2 [ω πασα πνοη λατρευσει (so two MSS.; common reading λατρευει), “to whom every living creature will pay religious service.” Comp. 1 Cor. xv. 27; Phil. ii.9-11; 1 Pet. iii.22; Rev. v. 13.—ED.]), not, however, as supreme. The prevailing language of the Epistle teaches the contrary. So in the following quotation: “Now the God and Father of our Lord Jesus Christ, and he himself, the everlasting high-priest, the Son of God, Jesus Christ, build you up in faith and truth” (Cap. 12). Here the Son is sufficiently distinguished from the Father. The high-priest makes an offering to God, but is not God himself.

 

Such passages, scattered over the short Epistle, show clearly enough that this old martyr had no conception of Jesus Christ as equal with God, or as one with him except in will and purpose. Here are no metaphysics, no confusion or obscurity, no hair-splitting distinctions. The Father is separated from the Son by a broad and distinct line, or as supreme, the other as subordinate; one as giving, the other as receiving; the Father granting to the Son “a throne at his right hand.” (Alvan Lamson, The Church of the First Three Centuries: Or, Notices of the Lives and Opinions of the Early Fathers, with Special reference to The Doctrine of the Trinity; Illustrating Its Late Origin and Gradual Formation [rev ed.; Boston: Horace B. Fuller, 1873], 16-17)

 

Such subordinationism is also found in The Martyrdom of Polycarp. In chapter xiv, "The Prayer of Polycarp," his final prayer shows that the One God was not the Trinity, but the person of the Father with Christ being subordinated thereto:

 

They did not nail him then, but simply bound him. And he, placing his hands behind him, and being bound like a distinguished ram [taken] out of a great flock for sacrifice, and prepared to be an acceptable burnt-offering unto God, looked up to heaven, and said, "O Lord God Almighty, the Father of thy beloved and blessed Son Jesus Christ, by whom we have received the knowledge of Thee, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before thee, I give Thee thanks that Thou hast counted me, worthy of this day and this hour, that I should have a part in the number of Thy martyrs, in the cup of thy Christ, to the resurrection of eternal life, both of soul and body, through the incorruption [imparted] by the Holy Ghost. Among whom may I be accepted this day before Thee as a fat and acceptable sacrifice, according as Thou, the ever-truthful God, hast foreordained, hast revealed beforehand to me, and now hast fulfilled. Wherefore also I praise Thee for all things, I bless Thee, I glorify Thee, along with the everlasting and heavenly Jesus Christ, Thy beloved Son, with whom, to Thee, and the Holy Ghost, be glory both now and to all coming ages. Amen." (ANF 1:42)

 

Polycarp is also a witness against the antiquity of Sola Fide. On this, see:


Polycarp vs. Sola Fide


Polycarp on the Salvific Efficacy of Almsgiving 

 

S.G. Burney (1888) vs. Reformed Appeals to the Apostolic Fathers to Support Penal Substitution

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