Abstract
Recrimination or Reconciliation?
Probably in the first couple of decades of the second century, the church in Philippi wrote to Polycarp, the leading figure in the church at Smyrna. The Philippians requested that he address them on the topic of righteousness. The letter that Polycarp wrote in response survives. It is apparent from his letter that the Philippians’ desire to learn more about righteousness did not stem from abstract interest in theological arcana. Rather, it arose from a specific and difficult situation in that community. Towards the end of his epistle, Polycarp names one of the people known to the Philippians—a certain Valens, whom Polycarp describes as a former presbyter. As Polycarp briefly outlines the case of Valens, the reason for his repeated instruction ‘to avoid love of money’ becomes clear. Although the specifics are not mentioned, Valens appears to have been stealing money from the common funds of the Philippian community. As a small group that was probably not affluent, which taught members to observe a higher ethical standard, and that treated one another like family, this felt like a callous betrayal. Polycarp himself describes that sense of disbelief when he states, ‘I am deeply grieved for Valens, who once was a presbyter among you, because he so fails to understand the office that was entrusted to him’ (Poly. Phil. 11.1). Due to Valens’ financial misdemeanour, it appears that the Philippians had removed him from his leadership role. Such an action at one level was fully understandable.
Yet in dealing with this matter Polycarp shows himself to be the consummate pastor and reveals why other early Christian groups sought his wisdom. He agreed with the sense of outrage, asking ‘how can anyone who is unable to exercise self-control in these matters preach self-control to anyone else?’ (Poly. Phil. 11.2). However, Polycarp saw the bigger picture and called upon the Philippians to look beyond their justifiable upset at the act of embezzlement. The Philippians had severed ties with Valens and his unnamed wife. By contrast, Polycarp first prays that the Lord might grant the ostracised couple true repentance. Then he addresses the Philippians about what is required: ‘You, therefore, for your part must be reasonable in this matter, and do not regard such people as enemies, but, as sick and straying members, restore them, in order that you may save your body in its entirety. For by doing this you build up one another’ (Poly. Phil. 11.4). Polycarp refused to be drawn into a blame-game and to reduce the incident to stark and absolute binaries. His view of humanity is not bifurcated into the pure elect and eternally condemned others. Rather, those who have committed the act of theft are ‘sick and straying’. Instead of rejecting and alienating Valens and his wife, they are to be restored and forgiven. Polycarp seems to understand that people are a mix of good and evil, and he sought to redeem what was good in these individuals. Furthermore, he viewed the result of an inclusive and forgiving attitude as not just being of benefit to Valens and his wife, but also as transformative for the Philippian believers. He tells them that by acting in such a way they will build up one another and in the process create a community based on love and forgiveness rather than fear of judgment and being ostracised.
There is much in our world today that creates fear and makes it easy to call for others to be judged. Stark binary categories make for easy rhetoric and memorable sound bites. It is too easy to believe that those whose views offend us do not deserve a place at the table of civil discussion. However, the truth is not only they, but we also, are at times sick and straying individuals. Finding ways to forgive benefits not only those who are forgiven, but also the ones extending forgiveness. In our human relations, in our politics, even in our rigid theological convictions we need to set aside facile judgment and recrimination and instead look for ways to be reconciled with each other. We need to recognise the truth that we are all sick and straying people who need the support and society of each other as we seek true repentance and the life of righteousness.