The Conditionalist Faith of Our Fathers, vol. 1

III. Conditional Resurrection the Determining Factor

The entire epistle, which is interwoven with references to more New Testament writings than any other work of this early age, has been preserved only in Latin. The Greek text ends in chapter nine. The letter is not primarily doctrinal, but is a general exhortation to godliness in all the relationships of life. Polycarp speaks in general terms of the reward of the righteous and the punishment of the wicked, emphasizing redemption only through Christ and stressing the resurrection from the dead at the Second Advent and the subsequent reigning of the saints with Christ. CFF1 792.2

Polycarp felt strongly that denial of the incarnation is “of the devil.” More than that, Polycarp declares that he who says “there is neither a resurrection nor a judgment, he is the first-born of Satan.” ³⁹ But, severe though his strictures were, there is nowhere any intimation either of belief in the eternal suffering of the lost or of Restorationism—neither of which innovation was introduced until three quarters of a century after the death of this last of the Apostolic Fathers. CFF1 792.3

1. IGNATIUS’ ADMONITIONS REGARDING IMMORTALITY

It is to be remembered that Polycarp was the recipient of an epistle from his fellow bishop Ignatius of Antioch—likewise a believer in Conditional Immortality—reminding Polycarp that he is, as it were, an “athlete of God,” striving for the “prize set before thee” of “immortality and eternal life.” ⁴⁰ Then he urges Polycarp to remember his oneness with his fellow laborers in the gospel, listing five features in which they are to maintain their unity: CFF1 793.1

“Labour together with one another; strive in company together; run together; suffer together; sleep together (in death); and awake together [in the resurrection], as the stewards, and associates, and servants of God.” ⁴¹ CFF1 793.2

That is clear—sleeping in death until awakened on the resurrection morn by the Life-giver. CFF1 793.3

Polycarp’s own testimony may well be read in the light of Bishop Ignatius’ admonitions, to which he subscribed. They were obviously at one in belief as to the nature and destiny of man. Though fragmentary, these many parts present a rather clear over-all picture. CFF1 793.4

2. RESURRECTION PIVOTAL IN MAN’S FUTURE

In Polycarp’s own view the resurrection was pivotal in relation to the future destiny of man. In chapter two of his Epistle to the Philippians, after urging belief in our Lord Jesus Christ, who was Himself raised from the dead, glorified, and enthroned in the heavens, Polycarp tells of His second advent—and with it of our own consequent resurrection: CFF1 793.5

“He comes as the judge of the living and the dead. His blood will God require of those who do not believe in Him. But He who raised Him up from the dead wilt raise up us also, if we do His will and walk in His commandments, and love what He loved.” ⁴² CFF1 793.6

The crucial “if” makes it conditional, and the condition is clearly declared. CFF1 793.7

3. SOLE BASIS OF HOPE FOR “FUTURE WORLD.”

The relationship of the resurrection to our reign with Christ in the “future world,” conditioned on our relationship to Him in this “present world,” is presented in chapter five: CFF1 794.1

“If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live worthily of Him, ‘we shall also reign together with Him’ [2 Timothy 2:12].” ⁴³ CFF1 794.2

The repetition of the “if” clearly indicates emphasis on the concept of conditional resurrection at the time of the Second Advent. This constitutes the very essence of Conditionalism. Only the righteous come forth at the resurrection of the just. Not all are saved. Not all have incorruption conferred upon them. Not all have a part in the “future world.” That is for the righteous alone. Polycarp does not here deal with the eventual resurrection of the wicked. CFF1 794.3

4. STRICTURES ON DENIERS OF THE RESURRECTION

Polycarp’s only reference to the prophesied “antichrist” (1 John 4:3) appears in chapter seven in connection with a denial of the resurrection, where he uses severe strictures in describing such perverters of the gospel. Warning of the dangers of the time he says: CFF1 794.4

“‘For whosoever does not confess that Jesus Christ has come in the flesh, is antichrist;’ and whosoever does not confess the testimony of the [suffering on the] cross, is of the devil; and whosoever perverts the oracles of the Lord to his own lusts, and says that there is neither a resurrection nor a judgment, he is the first-born of Satan.” ⁴⁴ CFF1 794.5

But there is no consignment to Eternal Torment. Such are the teachings of the last of the Apostolic Fathers, pressing insistently on the literal resurrection, soon to come under attack. Possibly in studying the current trends, Polycarp had a premonition of coming departures. CFF1 794.6

5. RESURRECTION “BOTH OF SOUL AND BODY.”

In addition, we should note the references in The Epistle Concerning the Martyrdom of Polycarp, sent forth from the church at Smyrna, one of the seven churches of Asia Minor, to Philomelium (Phrygia). It is generally regarded as authentic, though there are certain extravagant apocryphal supplements appended at the close. This epistle gives a firsthand account of the circumstances attending the martyrdom of Polycarp, and is evidently the earliest of the martyrologies. The authentic main portion is also preserved by Eusebius as the oldest record of a martyrdom that he knew. The prayer of Polycarp at the stake is pertinent to our quest. His dying belief and hope in the resurrection is again stressed, with a unique emphasis. Here are his words, after referring to “the righteous who live before Thee“: CFF1 794.7

“‘O Lord God Almighty, the Father of Thy beloved and blessed Son Jesus Christ, ... 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.’” ⁴⁵ CFF1 795.1

He clearly linked the resurrection of both soul and body with the resurrection unto eternal life. CFF1 795.2

6. NO ALLUSION TO ETERNAL TORMENT

In the Smyrnaean epistle reference is made to Polycarp’s “blameless life,” and to his being “crowned with the wreath of immortality,” ⁴⁶ and having by patience “overcome the unjust governor, and thus acquired the crown of immortality.” ⁴⁷ The epistle contains this allusion to the destiny of the wicked in quoting Polycarp’s reply to the proconsul: CFF1 795.3

“But Polycarp said [to the proconsul], ‘Thou threatenest me with fire which burneth for an hour, and after a little is extinguished, but art ignorant of the fire of the coming judgment and of eternal punishment, reserved for the ungodly. But why tarriest thou? Bring forth what thou wilt.” ⁴⁸ CFF1 795.4

So he went to his death. But there is not a word about Eternal Torment. He never intimates the endless existence of the lost in eternal suffering. Eternal punishment is not eternal punishing. That is the testimony of Polycarp. CFF1 796.1