The epistle gives a minute description of the persecution in Smyrna, of the last days of Polycarp and of his trial and martyrdom; and as it contains many instructive details and professes to have been written not long after the events to which it refers, it has always been regarded as one of the most precious remains of the 2nd century.
Later he devoted himself to the revision of the Syriac version of the Bible, and with the help of his chorepiscopus Polycarp produced in 598 the so-called Philoxenian version, which was in some sense the received Bible of the Monophysites during the 6th century.
The influence of its language is probably to be seen in Ignatius, Polycarp and Hermas, less certainly in the epistle of Barnabas.
We learn further that Anicetus as a mark of special honour allowed Polycarp to celebrate the Eucharist in the church, and that many Marcionites and Valentinians were converted by him during his stay in Rome.
Most of the literature of the sub-apostolic age is epistolary, and we have a particularly interesting form of epistle in the communications between churches (as distinct from individuals) known as the First Epistle of Clement (Rome to Corinth), the Martyrdom of Polycarp (Smyrna to Philomelium), and the Letters of the Churches of Vienne andLyons (to the congregations of Asia Minor and Phrygia) describing the Gallican martyrdoms of A.D.
Timber and faggots were hastily collected and Polycarp was placed upon the pyre.
Anicetus, however, declined to admit the Jewish custom in the churches under his jurisdiction, but readily communicated with Polycarp and those who followed it.
Pauline particles like apa, Sc6, Sam, E7recra, Iise and Moo 1 When the literary integrity of the epistle is maintained this allusion naturally drops to the ground, since the use of the epistle by Polycarp rules the earlier conjectures of Baur and others (who made the pastorals anti-Marcionite) out of court; besides, passages like i.
In spite therefore of much modern criticism there seems to be no solid reason for rejecting the statements of Irenaeus and regarding Polycarp as the link between the Apostolic age and the first of the Catholic fathers.
This indubitable use of the pastorals in Polycarp 8 throws the terminus ad quern of their composition back into the first decade of the 2nd century, 'and additional confirmation of this would be forthcoming were the evidence for their use in Ignatius more 6 The drawback was that, if Paul was soon to see his colleagues again (Titus i.