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Updated: June 28, 2025
Lightfoot may be justly awarded the praise of having here made the reading public acquainted with the various manuscripts and versions of these Ignatian letters, as well as with the arguments which may be urged in their favour; and he has thus rendered good service to the cause of historical criticism.
It has now, we believe, been demonstrated by a series of solid and concurring testimonies, that Archbishop Ussher made no mistake when he fixed on A.D. 169 as the proper date of Polycarp's martyrdom. The bearing of this conclusion on the question of the Ignatian Epistles must at once be apparent.
The Epistle of Polycarp to the Philippians, which goes very much with the Ignatian Epistles and the external evidence for which it is so hard to resist, testifies to the fourth Gospel through the so-called first Epistle. That this Epistle is really by the same author as the Gospel is not indeed absolutely undoubted, but I imagine that it is as certain as any fact of literature can be.
To many it may appear that there can be no connection between the date of the martyrdom of Polycarp and the claims of the Ignatian Epistles. All conversant with the history of this controversy must, however, be aware that the question of chronology has entered largely into the discussion.
Now, it is clear from the Ignatian epistles, writings of the second century, whoever may have been their author, that the Christians of those days were accustomed to hold Eucharistic meetings other than those over which a presbyter or elder presided. The practice is indeed reproved by the writer, but in exceeding gentle tones.
Lightfoot, in his present publication, has obviously expressed himself most incautiously. In point of fact, the letter of Polycarp, as a genuine production of the second century, occupies an incomparably higher position than the Ignatian Epistles. The internal evidence in its favour is most satisfactory.
The Egyptian Meletius, from which this schism has its name, must not be confounded with Meletius of Antioch. Vid. the parallel case of the Ignatian Epistles in the Author's Essays, vol. i, p. 266. Lately the relics of St. Ambrose have been discovered in his Church at Milan, as were the relics of St. Gervasius and St. Protasius several years since.
In an ordinary court of law, the witness who deposes to character is expected to stand on at least as high a moral platform in public estimation as the individual in whose favour he bears testimony; but if the letter of Polycarp is not "so well authenticated" as these Ignatian letters, how can it be brought forward to establish their reputation?
In a short time that gentleman acknowledged the presentation of the volume in a most kind and courteous communication, which will be read with special interest by all who have studied the Ignatian controversy. I give the letter entire just as it reached me. It was published several years ago, appended to my Old Catholic Church. DEANS YARD, WESTMINSTER, Sept. 24, 1861.
He was also intimate with Papias and Ignatius. The only writing of Polycarp extant is the Epistle to the Philippians, which follows. It is of great value for questions of the canon, the origin of the Church, and the Ignatian epistles. Of the authenticity of Polycarp's epistle Rev. Of that in question he says: "Probably authentic; not inspired."
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