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The Prayer of Praise appears to begin with a recital of God’s mighty works (II. 2-6a are in the third person) and then to switch to praise in direct address (second person) in I. 6. Lines 8-1 I praise God for creating day and night and the lights to rule them. In this regard the text is similar to other poetic accounts of the heavenly cycles among the scrolls; note for example the Charter of a Jewish Sectarian Association 10:1-2 (text 5) and the Thanksgiving Psalms 20:4-5 (text 3).

Frag. 1 2[ . . . ] to You. Listen t[o all these words . . . ] 3[ . . . ] all of Israel He created together (or for a Yahad)[ . . . ] 4[ . . . ] to all Israel, for You [ . . . ] : 5[ . . . ] all, [to] make His glorious ornaments shine from [His] hol[y] habitat ion [ . . . ] 6a[ . . . ] I am pleased with Him [ . . . ] 6[in all of] Your [jud]gments

You are faithful, [in all] Your wor[d]s, O LORD, righteous in all Your ways.[ . . . ] 7[ . . . ] their [ . . . ] the one who blesses.[ . . . ] strength [ . . . ] to bring out [ . . . ] 5because You created the morning, a sign to reveal the dominion of light as a boundary of the day (?) [ . . . 3 9for their service, to bless Your holy name. You created them because the light is good and L . . . ] in all [ . . . ] ‘¡[ . . . ] because [You] crea[ted] the evening, a sign to reveal the dominion of [darkness . . . ] “[ . . . ] from toil, to bless [Your holy name]. You created them [beca]use [ . . . ]

II
LORD, we beseech Thee, do as Thou art, in accordance with the greatness of Thy power,2 Thou Who (of old) didst forgive our fathers, what time they rebelled against Thy word.3 Though Thou wast angry with them, to destroy them,4 yet, through Thy love of them and for Thy Covenant’s sake, Thou didst spare them, in that Moses won clearance of their sin.

So now, we beseech Thee, to the end that Thy great power may be known, and the abundance of Thy mercies also, unto all generations for ever, let Thine anger and Thy wrath be turned away from Thy people Israel, and, besides their sins, remind Thyself also of Thy peculiar favors8 which Thou hast (alway) wrought for us in the sight of the nations, because Thou hast claimed us as Thine own.7

[Vouchsafe, we beseech Thee, to tu]rn us again unto Thee with all our heart and soul,8 and so to plant Thy teaching* in our hearts9 that we depart not from it to right or left, Thou having cured us of madness and blindness and bewilderment of heart.10
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*Heb. Torah.
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.
Behold, when (of old) we were sold by our wrong doings,11 even amid our transgressions didst Thou call us12 and didst rescue us from (further) sinning against Thee. (Moreover, Thou didst vouchsafe unto us to know the mysteries of Thy Tru]th13 and to understand the evidences (of Thee), in that Thou didst [gre]at……………………………………………………………
.

III
Behold, all the nations were deemed as naught before Thee, as emptiness and nothingness in Thy presence,14 but us-since we owned ourselves Thine alone,15 and since Thou hadst created us unto Thy glory16-us didst Thou treat as Thy children17 in the sight of the nations, calling Israel, ‘My son, My firstborn’.18 And though Thou didst chastise us, as a man might chastise his son,19 yet didst Thou grant us increase throughout the years of our generations. Thou didst not [abandon us neither suffer] hunger or thirst, plague or sword (to consume us] but didst ever fulfill Thy Covenant (with us).

(So too,) because Thou hadst chosen us for Thine own2O [out of all the peoples of] the earth, therefore although, when Thine anger was kindled, Thou didst pour on us Thy wrath and Thy fiery rage, and cause to cleave unto us21 [all] Thy [plagues and str]okes which Moses had prescribed22 and (likewise) Thy servants the prophets whom Thou didst send to (procla]im unto us the evil which was to befall us in latter times23

–when [our priests (?)] and kings [brake faith with Thee] by taking to wife the daughters of [the heathen],24 thereby [ ] and acting corrupfly25-[yet didst Thou not abjure] Thy Covenant, neither [reject us, to wipe out] the seed of Israel

(Nay,) Thou dost ever deal justly with them that cl[ing unto Thee],26 and dost[ ]

(So too,) because Thou didst love Israel above all peoples, and didst choose the tribe of Judali, [Thou didst set] Thy dwelling [in Zion], [and] a resting-place [for Thy glory] in Jerusa[lem],27 [the city which Thou hadst chos]en out of all the earth, that Thy [name] ‘night abide§ there for ever; and Thou didst also fulfill Thy covenant with David that he should be shepherd, leader o’er Thy people,28 and that (his offspring) should sit alway in Thy presence on the throne of Israel.29 And all the nations beheld Thy glory, ensconced as Thou wast in holiness amid Thy people Israel, and to Thy great name, and brought their tribute of silver and gold and precious stones

together with all the choice things of their lands, to do honor unto Thy people, and unto Zion, Thy holy city, and unto Thy glorious House.80 Nor was adversary there nor misfortune,31
.

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§ Heb. ‘be’.
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but only peace and blessing; men ate and filled themselves and waxed fat82 [ ]

V
(So too,) though they had forsaken that fount of living waters83 [which Thou hadst opened for them for] their [hall]owing, and though they practiced idolatry84 in their land, and their soil was destroyed by their foemen, when, in Thy fiery passion, Thy fury and hot anger [were poured] out, so that it was turned to a wasteland, where no man came nor went,85 yet, despite all of this, Thou didst not reject the seed of Jacob, neither contemn Israel, to make an end of them,86 and abjure Thy Covenant with them. Nay, Thou alone art a living God; and there is none beside Thee. Therefore, remembering the Covenant

by which Thou hadst brought us forth in the sight of the nations,37 Thou didst not then abandon us among those nations, but in all [the] lands whither Thou didst thrust them38 Thou didst still show kindness to Thy people Israel, that they might be minded to return unto Thee and to hearken to Thy voice,39 even to all which Thou hadst commanded through Thy servant Moses, For Thou didst shed Thy holy spirit40 upon us, (so) bringing to us Thy blessings, that we might take thought on Thee when trouble befell us, and murmur our prayers (to Thee) whenso Thy chastisement pressed sore.41 (And troubles indeed have we encountered, [pla]gued and tortured by the fury of oppressors!)42

Moreover, although we, for our part, ‘drove God hard with our wrongdoings, and, with our sins, laid hard service on our Rock’,45 yet, when Thou didst lay service upon us, Thou didst so for our advantage, guiding in the way we should walk.44 [And] though we paid no heed to [Thy word],

[yet didst Thou ]

VI
and, ever true to Thyself, * * [Thou didst ca]st away from us all our transgressions,45 and purge us of our sin.

It is Thou, 0 LORD, (not us), that hast dealt rightly,46 for all these things hast Thou done.47

[Howbeit, now, this day, when our hearts are bowed down,48 have we not paid the price of our own and our fathers’ wrongdoing -the price of our perfidy and of our contrariness?49 For we have not spurned Thy trials, neither have our souls demurred # 50 against Thy strokes, abjuring our Covenant with Thee through all the distress of our souls. (Thou Who hast sent our enemies against us hast Thyself also given us courage!)

Therefore, we beseech Thee, 0 LORD, to the end that we may bear the tale of Thy power to all generations for ever, even as throughout all time Thou hast wrought peculiar favors, so now let Thine anger and Thy wrath be turned away from us,
.

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** Heb. ‘for Thy sake’.
# Heb. ‘felt revulsion’.
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and look Thou on our woe and our trouble and our stress,51 and grant unto Thy people Isra[el in all] the lands, near and far,52 whither [Thou hast thrust them],

yea, unto everyone that is inscribed in the Book of Life, 53 that they may succeed in serving Thee and giving thanks # to [Thy holy name]. [Deliver them also] from all their needs54 [ ]. [But bring Thou Thy retribution on dissemblers(?)] who are causing [Thy people(?)] to stumble55 [ ]

[Blessed be He who ], Who hath delivered us from all distress.

AMEN, [AMEN]

# Or, ‘praise’.

He who will know our great Power will become invisible, and fire will not be able to consume him. But it will purge and destroy all of your possessions. For everyone in whom my form will appear will be saved, from (the age of) seven days up to one hundred and twenty years. (Those) whom I constrained to gather all that is fallen – and the writings of our great Power, in order that he may inscribe your name in our great light – and their thoughts and their works may be ended, that they may be purged, and be scattered and be destroyed, and be gathered in the place which no one in it sees. But you will see me, and you will prepare your dwelling places in our great Power.

Know how what has departed came to be, in order that you may know how to discern what lives to become: of what appearance that aeon is, or what kind it is, or how it will come to be. Why do you not ask what kind you will become, (or) rather how you came to be?

Discern what size the water is, that it is immeasurable (and) incomprehensible, both its beginning and its end. It supports the earth; it blows in the air where the gods and the angels are. But in him who is exalted above all these there is the fear and the light, and in him are my writings revealed. I have given them as a service to the creation of the physical things, for it is not possible for anyone to stand without that One, nor is it possible for the aeon to live without him. It is he who possesses what is in him by discerning (it) in purity.

Then behold the Spirit and know where he is. He gave himself to men that they may receive life from him every day, since he has his life within him; he gives to them all.

Then the darkness together with Hades took the fire. And he (the darkness) will release from himself what is mine. His eyes were not able to endure my light. After the spirits and the waters moved, the remainder came into being: the whole aeon of the creation, and their . The fire came forth from them and the Power came in the midst of the powers. And the powers desired to see my image. And the soul became its replica.

This is the work that came into being. See what it is like, that before it comes into being it does not see, because the aeon of the flesh came to be in the great bodies. And there were apportioned to them long days in the creation. For when they had polluted themselves and had entered into the flesh, the father of the flesh, the water, avenged himself. For when he had found that Noah was pious (and) worthy – and it is the father of the flesh who holds the angels in subjection. And he (Noah) preached piety for one hundred and twenty years. And no one listened to him. And he made a wooden ark, and whom he had found entered it. And the flood took place.

And thus Noah was saved with his sons. For if indeed the ark had not been meant for man to enter, then the water of the flood would not have come. In this way he intended (and) planned to save the gods and the angels, and the powers, the greatness of all of these, and the and the way of life. And he moves them from the aeon (and) nourishes them in the permanent places. And the judgment of the flesh was unleashed. Only the work of the Power stood up.

Next the psychic aeon. It is a small one, which is mixed with bodies, by begetting in the souls (and) defiling (them). For the first defilement of the creation found strength. And it begot every work: many works of wrath, anger, envy, malice, hatred, slander, contempt and war, lying and evil counsels, sorrows and pleasures, basenesses and defilements, falsehoods and diseases, evil judgments that they decree according to their desires.

Yet you are sleeping, dreaming dreams. Wake up and return, taste and eat the true food! Hand out the word and the water of life! Cease from the evil lusts and desires and (the teachings of) the Anomoeans, evil heresies that have no basis.

And the mother of the fire was impotent. She brought the fire upon the soul and the earth, and she burned all dwellings that are in it. And its shepherd perished. Moreover, when she does not find anything else to burn, she will destroy herself. And it will become incorporeal, without body, and it will burn matter, until it has cleansed everything, – and all wickedness. For when it does not find anything else to burn, it will turn against itself until it has destroyed itself.

Then, in this aeon, which is the psychic one, the man will come into being who knows the great Power. He will receive (me) and he will know me. He will drink from the milk of the mother, in fact. He will speak in parables; he will proclaim the aeon that is to come, just as he spoke in the first aeon of the flesh, as Noah. Now concerning his words, which he uttered, he spoke in all of them, in seventy-two tongues. And he opened the gates of the heavens with his words. And he put to shame the ruler of Hades; he raised the dead, and he destroyed his dominion.

Then a great disturbance took place. The archons raised up their wrath against him. They wanted to hand him over to the ruler of Hades. Then they recognized one of his followers. A fire took hold of his soul. He (Judas?) handed him over, since no one knew him (Jesus?). They acted and seized him. They brought judgment upon themselves. And they delivered him up to the ruler of Hades. And they handed him over to Sasabek for nine bronze coins. He prepared himself to go down and put them to shame. Then the ruler of Hades took him. And he found that the nature of his flesh could not be seized, in order to show it to the archons. But he was saying: “Who is this? What is it? His word has abolished the law of the aeon. He is from the Logos of the power of life.” And he was victorious over the command of the archons, and they were not able by their work to rule over him.

The archons searched after that which had come to pass. They did not know that this is the sign of their dissolution, and (that) it is the change of the aeon. The sun set during the day; that day became dark. The evil spirits were troubled. And after these things he will appear ascending. And the sign of the aeon that is to come will appear. And the aeons will dissolve.

And those who would know these things that were discussed with them, will become blessed. And they will reveal them, and they will become blessed, since they will come to know the truth. For you have found rest in the heavens.

Then many will follow him, and they will labor in their birthplaces. They will go about; they will write down his words according to (their) desire.

Behold, these aeons have passed. What size is the water of the aeon that has dissolved? What dimensions do aeons have? How will men prepare themselves, and how will they be established, and how will they become indestructible aeons?

But at first, after his preaching – it is he who proclaims the second aeon, and the first. And the first aeon perished in the course of time. He made the first aeon, going about in it until it perished, while preaching one hundred and twenty years in number. This is the perfect number that is highly exalted. He made the border of the West desolate, and he destroyed the East. Then your seed and those who wish to follow our great Logos and his proclamation – […]

Then the wrath of the archons burned. They were ashamed of their dissolution. And they fumed and were angry at the life. The cities were ; the mountains dissolve. The archon came, with the archons of the western regions, to the East, i.e., that place where the Logos appeared at first. Then the earth trembled, and the cities were troubled. Moreover, the birds ate and were filled with their dead. The earth mourned together with the inhabited world; they became desolate.

Then when the times were completed, then wickedness arose mightily even until the final end of the Logos. Then the archon of the western regions arose, and from the East he will perform a work, and he will instruct men in his wickedness. And he wants to nullify all teaching, the words of true wisdom, while loving the lying wisdom. For he attacked the old, wishing to introduce wickedness and to put on dignity. He was incapable, because the defilement of his garments is great. Then he became angry. He appeared and desired to go up and to pass up to that place.

Then the appointed time came and drew near. And he changed the commands. Then the time came until the child had grown up. When he had come to his maturity, then the archons sent the imitator to that man in order that they might know our great Power. And they were expecting from him that he would perform for them a sign. And he bore great signs. And he reigned over the whole earth and all those who are under heaven. He placed his throne upon the end of the earth, for “I shall make you god of the world”. He will perform signs and wonders. Then they will turn from me, and they will go astray.

Then those men who will follow after him will introduce circumcision. And he will pronounce judgment upon those who are from the uncircumcision, who are the (true) people. For in fact he sent many preachers beforehand, who preached on his behalf.

When he has completed the established time of the kingdom of the earth, then the cleansing of the souls will come, since wickedness is stronger than you. All the powers of the sea will tremble and dry up, And the firmament will not pour down dew. The springs will cease. The rivers will not flow down to their springs. And the waters of the springs of the earth will cease. Then the depths will be laid bare and they will open. The stars will grow in size, and the sun will cease.

And I shall withdraw with everyone who will know me. And they will enter into the immeasurable light, (where) there is no one of the flesh nor the wantonness of the first to seize them. They will be unhampered (and) holy, since nothing drags them down. I myself protect them, since they have holy garments, which the fire cannot touch, nor darkness nor wind nor a moment, so as to cause one to shut the eyes.

Then he will come to destroy all of them. And they will be chastised until they become pure. Moreover their period, which was given to them to have power, which was apportioned to them, (is) fourteen hundred and sixty years. When the fire has consumed them all, and when it does not find anything else to burn, then it will perish by its own hand. Then the […] will be completed […] the second power […] the mercy will come […] through wisdom […]. Then the firmaments will fall down into the depth. Then the sons of matter will perish; they will not be, henceforth.

Then the souls will appear, who are holy through the light of the Power, who is exalted, above all powers, the immeasurable, the universal one, I and all those who will know me. And they will be in the aeon of beauty of the aeon of judgment, since they are ready in wisdom, having given glory to him who is in the incomprehensible unity; and they see him because of his will, which is in them. And they all have become as reflections in his light. They all have shone, and they have found rest in his rest.

And he will release the souls that are being punished, and they will come to be in purity. And they will see the saints and cry out to them, “Have mercy on us, O Power who art above all powers!” For […] and in the tree of iniquity that exists […] to him their eyes. And they do not seek him because they do not seek us, nor do they believe us, but they acted according to the creation of the archons and its other rulers. But we have acted according to our birth of the flesh, in the creation of the archons, which gives law. We also have come to be in the unchangeable aeon.

And the writings having come to the city of the Romans, and having been read to the Cæsar, with not a few standing by, all were astounded, because through the wickedness of Pilate the darkness and the earthquake had come over the whole world. And the Cæsar, filled with rage, sent soldiers, and ordered them to bring Pilate a prisoner.

And when he was brought to the city of the Romans, the Cæsar, hearing that Pilate had arrived, sat in the temple of the gods, in the presence of all the senate, and with all the army, and all the multitude of his power; and he ordered Pilate to stand forward. And the Cæsar says to him: Why have you, O most impious, dared to do such things, having seen so great miracles in that man? By daring to do an evil deed, you have destroyed the whole world.

And Pilate said: O almighty king, I am innocent of these things; but the multitude of the Jews are violent and guilty. And the Cæsar said: And who are they? Pilate says: Herod, Archelaus, Philip, Annas and Caiaphas, and all the multitude of the Jews. The Cæsar says: For what reason did you follow out their counsel? And Pilate says: Their nation is rebellious and insubmissive, not submitting themselves to your power. And the Cæsar said: When they delivered him to you, you ought to have made him secure, and to have sent him to me, and not to have obeyed them in crucifying such a man, righteous as he was, and one that did such good miracles, as you have said in your report. For from such miracles Jesus was manifestly the Christ, the King of the Jews.

And as the Cæsar was thus speaking, when he named the name of Christ, all the multitude of the gods fell down in a body, and became as dust, where the Cæsar was sitting with the senate. And the people standing beside the Cæsar all began to tremble, on account of the speaking of the word, and the fall of their gods; and being seized with terror, they all went away, each to his own house, wondering at what had happened. And the Cæsar ordered Pilate to be kept in security, in order that he might know the truth about Jesus.

And on the following day, the Cæsar, sitting in the Capitol with all the senate, tried again to question Pilate. And the Cæsar says: Tell the truth, O most impious, because through your impious action which you have perpetrated against Jesus, even here the doing of your wicked deeds has been shown by the gods having been cast down. Say, then, who is he that has been crucified; because even his name has destroyed all the gods? Pilate said: And indeed the records of him are true; for assuredly I myself was persuaded from his works that he was greater than all the gods whom we worship. And the Cæsar said: For what reason, then, did you bring against him such audacity and such doings, if you were not ignorant of him, and altogether devising mischief against my kingdom? Pilate said: On account of the wickedness and rebellion of the lawless and ungodly Jews, I did this.

And the Cæsar, being filled with rage, held a council with all his senate and his power, and ordered a decree to be written against the Jews as follows:— To Licianus, the governor of the chief places of the East, greeting. The reckless deed which has been done at the present time by the inhabitants of Jerusalem, and the cities of the Jews round about, and their wicked action, has come to my knowledge, that they have forced Pilate to crucify a certain god named Jesus, and on account of this great fault of theirs the world has been darkened and dragged to destruction. Go to them speedily, with a multitude of soldiers, and make them prisoners, in accordance with this decree. Be obedient, and take action against them, and scatter them, and make them slaves among all the nations; and having driven them out of the whole of Judæa, make them the smallest of nations, so that it may not any longer be seen at all, because they are full of wickedness.
And this decree having come into the region of the East, Licianus, obeying from fear of the decree, seized all the nation of the Jews; and those that were left in Judæa he scattered among the nations, and sold for slaves: so that it was known to the Cæsar that these things had been done by Licianus against the Jews in the region of the East; and it pleased him.

And again the Cæsar set himself to question Pilate; and he orders a captain named Albius to cut off Pilate’s head, saying: Just as he laid hands upon the just man named Christ, in like manner also shall he fall, and not find safety.

And Pilate, going away to the place, prayed in silence, saying: Lord, do not destroy me along with the wicked Hebrews, because I would not have laid hands upon You, except for the nation of the lawless Jews, because they were exciting rebellion against me. But You know that I did it in ignorance. Do not then destroy me for this my sin; but remember not evil against me, O Lord, and against Your servant Procla, who is standing with me in this the hour of my death, whom You appointed to prophesy that You should be nailed to the cross. Do not condemn her also in my sin; but pardon us, and make us to be numbered in the portion of Your righteous.

And, behold, when Pilate had finished his prayer, there came a voice out of the heaven, saying: All the generations and families of the nations shall count you blessed, because under you have been fulfilled all those things said about me by the prophets; and you yourself shall be seen as my witness at my second appearing, when I shall judge the twelve tribes of Israel, and those that have not owned my name. And the prefect struck off the head of Pilate; and, behold, an angel of the Lord received it. And his wife Procla, seeing the angel coming and receiving his head, being filled with joy herself also, immediately gave up the ghost, and was buried along with her husband.

Estimated Range of Dating: 185-195 A.D.

Chronological List of Early Christian Writings
Online Text for Fragments of Polycrates

English Translation
Online Resources for Fragments of Polycrates

Wace Introduction
Offline Resources for Fragments of Polycrates

Recommended Books for the Study of Early Christian Writings
Information on Fragments of Polycrates

Polycrates wrote c. 185-195.

Estimated Range of Dating: 150-160 A.D.

Chronological List of Early Christian Writings
Online Text for Martyrdom of Polycarp

English Translation by C.H. Hoole
English Translation by J.B. Lightfoot
English Translation by Kirsopp Lake
Roberts-Donaldson English Translation
The Martyrdom of Polycarp
Online Resources for Martyrdom of Polycarp

Kirsopp Lake’s Introduction
Roberts-Donaldson Introduction
Handbook of Patrology: St. Polycarp and the Acts of His Martyrdom
Catholic Encyclopedia: St. Polycarp
Offline Resources for Martyrdom of Polycarp

Blomfield Jackson, St. Polycarp, Bishop of Smyrna (Church History 2001).
C. P. S. Clarke, St. Ignatius and St. Polycarp (Church History 2001).
W. F. Adeney, Ignatius and Polycarp (Church History 2001).
A. F. Muir, Ignatius and Polycarp: Last Links with the Apostolic Age (Church History 2001).
J. Quasten, Didache, the Epistle of Barnabus, the Epistle and Martyrdom of St. Polycarp, the Fragments of Papius, the Epistle of Diogentus (Paulist Press 1985).
Recommended Books for the Study of Early Christian Writings
Information on Martyrdom of Polycarp

Polycarp resided in Asia Minor as bishop of Smyrna and sent an epistle to the Philippians c. 120-140 CE. Polycarp was martyred c. 155 CE.

In Adv. Haer. V.33.4, Irenaeus describes Papias as “the hearer of John, and a companion of Polycarp.”

Irenaeus mentions Polycarp in Adv. Haer., III.3.4.

p>But Polycarp also was not only instructed by apostles, and conversed with many who had seen Christ, but was also, by apostles in Asia, appointed bishop of the Church in Smyrna, whom I also saw in my early youth, for he tarried [on earth] a very long time, and, when a very old man, gloriously and most nobly suffering martyrdom, departed this life, having always taught the things which he had learned from the apostles, and which the Church has handed down, and which alone are true. To these things all the Asiatic Churches testify, as do also those men who have succeeded Polycarp down to the present time,-a man who was of much greater weight, and a more stedfast witness of truth, than Valentinus, and Marcion, and the rest of the heretics. He it was who, coming to Rome in the time of Anicetus caused many to turn away from the aforesaid heretics to the Church of God, proclaiming that he had received this one and sole truth from the apostles,-that, namely, which is handed down by the Church. There are also those who heard from him that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, “Let us fly, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within.” And Polycarp himself replied to Marcion, who met him on one occasion, and said, “Dost thou know me? “”I do know thee, the first-born of Satan.” Such was the horror which the apostles and their disciples had against holding even verbal communication with any corrupters of the truth; as Paul also says, “A man that is an heretic, after the first and second admonition, reject; knowing that he that is such is subverted, and sinneth, being condemned of himself.” There is also a very powerful Epistle of Polycarp written to the Philippians, from which those who choose to do so, and are anxious about their salvation, can learn the character of his faith, and the preaching of the truth. Then, again, the Church in Ephesus, founded by Paul, and having John remaining among them permanently until the times of Trajan, is a true witness of the tradition of the apostles.
Irenaeus also mentions Polycarp in his letter to Florinus.

These2 opinions, Florinus, that I may speak in mild terms, are not of sound doctrine; these opinions are not consonant to the Church, and involve their votaries in the utmost impiety; these opinions, even the heretics beyond the Church’s pale have never ventured to broach; these opinions, those presbyters who preceded us, and who were conversant with the apostles, did not hand down to thee. For, while I was yet a boy, I saw thee in Lower Asia with Polycarp, distinguishing thyself in the royal court,3 and endeavouring to gain his approbation. For I have a more vivid recollection of what occurred at that time than of recent events (inasmuch as the experiences of childhood, keeping pace with the growth of the soul, become incorporated with it); so that I can even describe the place where the blessed Polycarp used to sit and discourse-his going out, too, and his coming in-his general mode of life and personal appearance, together with the discourses which he delivered to the people; also how he would speak of his familiar intercourse with John, and with the rest of those who had seen the Lord; and how he would call their words to remembrance. Whatsoever things he had heard from them respecting the Lord, both with regard to His miracles and His teaching, Polycarp having thus received [information] from the eye-witnesses of the Word of life, would recount them all in harmony with the Scriptures. These things, through, God’s mercy which was upon me, I then listened to attentively, and treasured them up not on paper, but in my heart; and I am continually, by God’s grace, revolving these things accurately in my mind. And I can bear witness before God, that if that blessed and apostolical presbyter had heard any such thing, he would have cried out, and stopped his ears, exclaiming as he was wont to do: “O good God, for what times hast Thou reserved me, that I should endure these things? “And he would have fled from the very spot where, sitting or standing, he had heard such words. This fact, too, can be made clear, from his Epistles which he despatched, whether to the neighbouring Churches to confirm them, or to certain of the brethren, admonishing and exhorting them.

Irenaeus also mentions Polycarp in his letter to Pope Victor.

For the controversy is not merely as regards the day, but also as regards the form itself of the fast. For some consider themselves hound to fast one day, others two days, others still more, while others [do so during] forty: the diurnal and the nocturnal hours they measure out together as their [fasting] day. And this variety among the observers [of the fasts] had not its origin in our time, but long before in that of our predecessors, some of whom probably, being not very accurate in their observance of it, handed down to posterity the custom as it had, through simplicity or private fancy, been [introduced among them]. And yet nevertheless all these lived in peace one with another, and we also keep peace together. Thus, in fact, the difference [in observing] the fast establishes the harmony of [our common] faith. And the presbyters preceding Sorer in the government of the Church which thou dost now rule-I mean, Anicetus and Pius, Hyginus and Telesphorus, and Sixtus-did neither themselves observe it [after that fashion], nor permit those with them to do so. Notwithstanding this, those who did not keep [the feast in this way] were peacefully disposed towards those who came to them from other dioceses in which it was [so] observed (although such observance was [felt] in more decided contrariety [as presented] to those who did not fall in with it; and none were ever cast out [of the Church] for this matter. On the contrary, those presbyters who preceded thee, and who did not observe [this custom], sent the Eucharist to those of other dioceses who did observe it. And when the blessed Polycarp was sojourning in Rome in the time of Anicetus, although a slight controversy had arisen among them as to certain other points, they were at once well inclined towards each other [with regard to the matter in hand], not willing that any quarrel should arise between them upon this head. For neither could Anicetus persuade Polycarp to forego the observance [in his own way], inasmuch as these things had been always [so] observed by John the disciple of our Lord, and by other apostles with whom he had been conversant; nor, on the other hand, could Polycarp succeed in persuading Anicetus to keep [the observance in his way], for he maintained that he was bound to adhere to the usage of the presbyters who preceded him. And in this state of affairs they held fellowship with each other; and Anicetus conceded to Polycarp in the Church the celebration of the Eucharist, by way of showing him respect; so that they parted in peace one from the other, maintaining peace with the whole Church, both those who did observe [this custom] and those who did not.

Jerome provides the following summary in Illustrious Men 17.

Polycarp disciple of the apostle John and by him ordained bishop of Smyrna was chief of all Asia, where he saw and had as teachers some of the apostles and of those who had seen the Lord. He, on account of certain questions concerning the day of the Passover, went to Rome in the time of the emperor Antoninus Pins while Anicetus ruled the church in that city. There he led back to the faith many of the believers who had been deceived through the persuasion of Marcion and Valentinus, and when. Marcion met him by chance and said “Do you know us” he replied, “I know the firstborn of the devil.” Afterwards during the reign of Marcus Antoninus and Lucius Aurelius Commodus in the fourth persecution after Nero, in the presence of the proconsul holding court at Smyrna and all the people crying out against him in the Amphitheater, he was burned. He wrote a very valuable Epistle to the Philippians which is read to the present day in the meetings in Asia.

Estimated Range of Dating: 110-140 A.D.

Chronological List of Early Christian Writings
Online Text for Polycarp to the Philippians

English Translation by J.B. Lightfoot
English Translation by Kirsopp Lake
Roberts-Donaldson English Translation
Greek Text of Polycarp the the Corinthians from J. B. Lightfoot
Online Resources for Polycarp to the Philippians

Kirsopp Lake’s Introduction
Roberts-Donaldson Introduction
Handbook of Patrology: St. Polycarp and the Acts of His Martyrdom
Catholic Encyclopedia: St. Polycarp
The Ecole Glossary: Polycarp of Smyrna
Alban Butler: St. Polycarp
Glenn Davis: Polycarp of Smyrna
Epistle of Polycarp to the Philippians
Offline Resources for Polycarp to the Philippians

Blomfield Jackson, St. Polycarp, Bishop of Smyrna (Church History 2001)
C. P. S. Clarke, St. Ignatius and St. Polycarp (Church History 2001)
W. F. Adeney, Ignatius and Polycarp (Church History 2001)
A. F. Muir, Ignatius and Polycarp: Last Links with the Apostolic Age (Church History 2001)
J. Quasten, Didache, the Epistle of Barnabus, the Epistle and Martyrdom of St. Polycarp, the Fragments of Papius, the Epistle of Diogentus (Paulist Press 1985)
Recommended Books for the Study of Early Christian Writings
Information on Polycarp to the Philippians

Polycarp resided in Asia Minor as bishop of Smyrna and sent an epistle to the Philippians c. 120-140 CE. Polycarp was martyred c. 155 CE.

In Adv. Haer. V.33.4, Irenaeus describes Papias as “the hearer of John, and a companion of Polycarp.”

Irenaeus mentions Polycarp in Adv. Haer., III.3.4.

But Polycarp also was not only instructed by apostles, and conversed with many who had seen Christ, but was also, by apostles in Asia, appointed bishop of the Church in Smyrna, whom I also saw in my early youth, for he tarried [on earth] a very long time, and, when a very old man, gloriously and most nobly suffering martyrdom, departed this life, having always taught the things which he had learned from the apostles, and which the Church has handed down, and which alone are true. To these things all the Asiatic Churches testify, as do also those men who have succeeded Polycarp down to the present time, a man who was of much greater weight, and a more stedfast witness of truth, than Valentinus, and Marcion, and the rest of the heretics. He it was who, coming to Rome in the time of Anicetus caused many to turn away from the aforesaid heretics to the Church of God, proclaiming that he had received this one and sole truth from the apostles, that, namely, which is handed down by the Church. There are also those who heard from him that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, “Let us fly, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within.” And Polycarp himself replied to Marcion, who met him on one occasion, and said, “Dost thou know me? “I do know thee, the first-born of Satan.” Such was the horror which the apostles and their disciples had against holding even verbal communication with any corrupters of the truth; as Paul also says, “A man that is an heretic, after the first and second admonition, reject; knowing that he that is such is subverted, and sinneth, being condemned of himself.” There is also a very powerful Epistle of Polycarp written to the Philippians, from which those who choose to do so, and are anxious about their salvation, can learn the character of his faith, and the preaching of the truth. Then, again, the Church in Ephesus, founded by Paul, and having John remaining among them permanently until the times of Trajan, is a true witness of the tradition of the apostles.

Irenaeus also mentions Polycarp in his letter to Florinus.

These opinions, Florinus, that I may speak in mild terms, are not of sound doctrine; these opinions are not consonant to the Church, and involve their votaries in the utmost impiety; these opinions, even the heretics beyond the Church’s pale have never ventured to broach; these opinions, those presbyters who preceded us, and who were conversant with the apostles, did not hand down to thee. For, while I was yet a boy, I saw thee in Lower Asia with Polycarp, distinguishing thyself in the royal court, and endeavouring to gain his approbation. For I have a more vivid recollection of what occurred at that time than of recent events (inasmuch as the experiences of childhood, keeping pace with the growth of the soul, become incorporated with it); so that I can even describe the place where the blessed Polycarp used to sit and discourse-his going out, too, and his coming in-his general mode of life and personal appearance, together with the discourses which he delivered to the people; also how he would speak of his familiar intercourse with John, and with the rest of those who had seen the Lord; and how he would call their words to remembrance. Whatsoever things he had heard from them respecting the Lord, both with regard to His miracles and His teaching, Polycarp having thus received [information] from the eye-witnesses of the Word of life, would recount them all in harmony with the Scriptures. These things, through, God’s mercy which was upon me, I then listened to attentively, and treasured them up not on paper, but in my heart; and I am continually, by God’s grace, revolving these things accurately in my mind. And I can bear witness before God, that if that blessed and apostolical presbyter had heard any such thing, he would have cried out, and stopped his ears, exclaiming as he was wont to do: “O good God, for what times hast Thou reserved me, that I should endure these things? “And he would have fled from the very spot where, sitting or standing, he had heard such words. This fact, too, can be made clear, from his Epistles which he despatched, whether to the neighbouring Churches to confirm them, or to certain of the brethren, admonishing and exhorting them.

Irenaeus also mentions Polycarp in his letter to Pope Victor.

For the controversy is not merely as regards the day, but also as regards the form itself of the fast. For some consider themselves hound to fast one day, others two days, others still more, while others [do so during] forty: the diurnal and the nocturnal hours they measure out together as their [fasting] day. And this variety among the observers [of the fasts] had not its origin in our time, but long before in that of our predecessors, some of whom probably, being not very accurate in their observance of it, handed down to posterity the custom as it had, through simplicity or private fancy, been [introduced among them]. And yet nevertheless all these lived in peace one with another, and we also keep peace together. Thus, in fact, the difference [in observing] the fast establishes the harmony of [our common] faith. And the presbyters preceding Sorer in the government of the Church which thou dost now rule-I mean, Anicetus and Pius, Hyginus and Telesphorus, and Sixtus-did neither themselves observe it [after that fashion], nor permit those with them to do so. Notwithstanding this, those who did not keep [the feast in this way] were peacefully disposed towards those who came to them from other dioceses in which it was [so] observed (although such observance was [felt] in more decided contrariety [as presented] to those who did not fall in with it; and none were ever cast out [of the Church] for this matter. On the contrary, those presbyters who preceded thee, and who did not observe [this custom], sent the Eucharist to those of other dioceses who did observe it. And when the blessed Polycarp was sojourning in Rome in the time of Anicetus, although a slight controversy had arisen among them as to certain other points, they were at once well inclined towards each other [with regard to the matter in hand], not willing that any quarrel should arise between them upon this head. For neither could Anicetus persuade Polycarp to forego the observance [in his own way], inasmuch as these things had been always [so] observed by John the disciple of our Lord, and by other apostles with whom he had been conversant; nor, on the other hand, could Polycarp succeed in persuading Anicetus to keep [the observance in his way], for he maintained that he was bound to adhere to the usage of the presbyters who preceded him. And in this state of affairs they held fellowship with each other; and Anicetus conceded to Polycarp in the Church the celebration of the Eucharist, by way of showing him respect; so that they parted in peace one from the other, maintaining peace with the whole Church, both those who did observe [this custom] and those who did not.

Jerome provides the following summary in Illustrious Men 17.

Polycarp disciple of the apostle John and by him ordained bishop of Smyrna was chief of all Asia, where he saw and had as teachers some of the apostles and of those who had seen the Lord. He, on account of certain questions concerning the day of the Passover, went to Rome in the time of the emperor Antoninus Pius while Anicetus ruled the church in that city. There he led back to the faith many of the believers who had been deceived through the persuasion of Marcion and Valentinus, and when. Marcion met him by chance and said “Do you know us” he replied, “I know the firstborn of the devil.” Afterwards during the reign of Marcus Antoninus and Lucius Aurelius Commodus in the fourth persecution after Nero, in the presence of the proconsul holding court at Smyrna and all the people crying out against him in the Amphitheater, he was burned. He wrote a very valuable Epistle to the Philippians which is read to the present day in the meetings in Asia.

Estimated Range of Dating: 111-112 A.D.

Chronological List of Early Christian Writings
Online Text for Pliny the Younger

Pliny the Younger on the Christians
Pliny and the Christians (Latin and English)
Online Resources for Pliny the Younger

Pliny and Trajan on the Christians by Darrell Doughty
Josh McDowell’s “Evidence” for Jesus: Is It Reliable? (On Pliny the Younger by Jeffery Jay Lowder)
Offline Resources for Pliny the Younger

Betty Radice, Letters of the Younger Pliny (Viking Press 1976)
Betty Radice, Pliny Letters and Panegyricus (Harvard Univ Pr 1969)
P.L. Chambers, Pliny the Younger’s Character as Revealed Through His Letters (1998)
Stanley E. Hoffer, The Anxieties of Pliny the Younger (American Philological Association 1999)
Recommended Books for the Study of Early Christian Writings
Information on Pliny the Younger

Pliny the Younger wrote a letter to the emperor in order to find out how to handle the superstition held by Christians.

Parchment
Copied ca. 30 – 50 C.E.
Height 18.5 cm (7 1/4 in.), length 86 cm (33 3/4 in.)
Courtesy of the Israel Antiquties Authority
This impressive scroll is a collection of psalms and hymns, comprising parts of forty-one biblical psalms (chiefly form chapters 101-50), in non-canonical sequence and with variations in detail. It also presents previously unknown hymns, as well as a prose passage about the psalms composed by King David.
One of the longer texts to be found at Qumran, the manuscript was found in 1956 in Cave 11 and unrolled in 1961. Its surface is the thickest of any of the scrolls-Äit may be of calfskin rather than sheepskin, which was the more common writing material at Qumran. The script is on the grain side of the skin. The scroll contains twenty-eight incomplete columns of text, six of which are displayed here (cols. 14-19). Each of the preserved columns contains fourteen to seventeen lines; it is clear that six to seven lines are lacking at the bottom of each column.

The scroll’s script is of fine quality, with the letters carefully drawn in the Jewish book-hand style of the Herodian period. The Tetragrammaton (the four-letter divine name), however, is written in the paleo-Hebrew script.

Reference:
Sanders, J. A. The Psalms Scroll of Qumran Cave 11 (11QPsa). Discoveries in the Judaean Desert, IV. Oxford, 1965.
English Translation of the Psalms Scroll (Tehillim) 11QPs

Courtesy of the Israel Antiquities Authority
Column 19: Plea for Deliverance (A Noncanonical Psalm)

Surely a maggot cannot praise thee nor a grave worm recount thy loving-kindness.
But the living can praise thee, even those who stumble can laud thee. In revealing
thy kindness to them and by thy righteousness thou dost enlighten them. For in thy hand is the soul of every
living thing; the breath of all flesh hast thou given. Deal with us, O LORD,
according to thy goodness, according to thy great mercy, and according to thy many righteous deeds. The LORD
has heeded the voice of those who love his name and has not deprived them of his loving-kindness.
Blessed be the LORD, who executes righteous deeds, crowning his saints
with loving-kindness and mercy. My soul cries out to praise thy name, to sing high praises
for thy loving deeds, to proclaim thy faithfulness–of praise of thee there is no end. Near death
was I for my sins, and my iniquities have sold me to the grave; but thou didst save me,
O LORD, according to thy great mercy, and according to thy many righteous deeds. Indeed have I
loved thy name, and in thy protection have I found refuge. When I remember thy might my heart
is brave, and upon thy mercies do I lean. Forgive my sin, O LORD,
and purify me from my iniquity. Vouchsafe me a spirit of faith and knowledge, and let me not be dishonored
in ruin. Let not Satan rule over me, nor an unclean spirit; neither let pain nor the evil
inclination take possession of my bones. For thou, O LORD, art my praise, and in thee do I hope
all the day. Let my brothers rejoice with me and the house of my father, who are astonished by the graciousness…
[ ] For e[ver] I will rejoice in thee.