Das Martyrdium des Polykarp (review)

Gerd Buschmann. Das Martyrdium des Polykarp. Kommentar zu den Apostolischen Vaetern, Band 6 Göttingen: Vandenhoeck & Ruprecht, 1998. Pp. 452. 158 DM.

For students of the second century, and especially those interested in early Christian martyr literature, the Martyrdom of Polycarp has finally received a commentary worthy of itself. Buschmann provides a thorough discussion of all matters which make for a good commentary: text, introduction, history, and interpretation. To his credit, Buschmann remains far removed from the adventuresome theories that have at times burdened the appreciation of the Martyrdom of Polycarp. He is part of a growing consensus which, correctly in my opinion, favors an early date (c. a.d. 155/156) and accepts the authenticity and integrity of the text, at least through chapter 20. Chapters 21 and following are secondary additions. For each section, Buschmann gives a translation, thorough bibliographic references, literary and form critical comments, and interpretation. Footnotes are numerous and complete. The concluding bibliography and index are similarly thorough, and a concluding pull-out chart presents topical and formal parallels between the Martyrdom of Polycarp and other Jewish and Christian martyr literature. Punctuating the discussion are excurses on special issues. The excursus on the prayer of Polycarp (M. Pol. 14) is especially outstanding (pp. 226-57). The prayer is formed as a Jewish thank-offering by an individual, while at the same time included traditional elements of second-century Smyrnaen eucharistic liturgy.

The thesis which governs the commentary is that the Martyrdom of Polycarp intends to uphold the "martyrdom according to the Gospel" against Montanist enthusiasm. The Martyrdom, therefore, is a letter intended to exhort, edify, and instruct Christians concerning what constitutes a martyrdom "according to the Gospel." Apologetic interests aimed at a pagan audience are largely absent (e.g., no special interest in the trial, p. 178ff). The earlier assumption that the original document was a factual account to which theological interpretation was added (von Campenhausen) is rightly rejected. The Martyrdom from the beginning was a theological document with paranetic intentions. The passages which evince interest in gospel parallels and imitations are not secondary, but rather are original, and the primary means for demonstrating the "catholic-normative and anti-enthusiastic" message of the Martyrdom (p. 51; passim). Correct behavior in persecution and martyrdom is the real concern of the letter. Montanism was fostering a behavior that invited martyrdom and ran the risk of cowardly apostasy. This Montanist threat to authentic evangelical suffering and death is evidenced by the Quintus episode in M. Pol 4, which reports of the voluntary arrest of Quintus, his urging others to effect their arrest, and his subsequent apostasy in view of his imminent death. The Montanist, Quintus, is contrasted with the bishop, Polycarp, who represents the "early catholic," apostolic tradition. His behavior is "according to the gospel" (M. Pol. 1.1). Thus Polycarp learns of the will of God that he should suffer before allowing himself to be arrested (M. Pol. 5); divine assistance attends his arrest and martyrdom (M. Pol. 9; 15); he remains steadfastly persevering throughout his martyrdom (M. Pol. 14-16); he becomes an example for others to remember and to emulate (M. Pol. 17-19).

The discussion of Buschmann is vigorous and exhaustive. His command of and engagement with primary and secondary sources makes this commentary a benchmark for future research. To a considerable extent, I am in agreement with Buschmann's position. Obviously, there are points to quibble with. I am not convinced that the Passion of Perpetua is Montanist. Nor am I convinced that the imitation theme in Ignatius assists in the interpretation of the Martyrdom of Polycarp . Sometimes the thesis that Montanism lies in the background leads to excess. For example, the speculation that the absence of female names in the text is due to the higher status of women in Montanism seems farfetched (p. 115ff).

However, the overall perspective of the commentary stands or falls on Buschmann's contention that the Martyrdom of Polycarp...