Christian Art | The Crucified Lord Jesus Expresses His Love For Saint Francis
Office Of Readings | Week 26, Monday, Ordinary Time | From The Letter Of Saint Polycarp To The Philippians | Let Us Be Armed With The Armour Of Integrity
‘Let us put on the armour of righteousness.’
Writing to the Philippians in the early second century, Saint Polycarp consciously places himself in continuity with Saint Paul, who had both preached in their city (Acts 16) and written to them decades earlier. His humility is striking: he openly acknowledges that he cannot rival the ‘wisdom of the blessed and glorious Paul’, yet he exhorts the faithful to live according to the same gospel Paul proclaimed. In this way, Polycarp embodies the role of a bishop as both guardian of apostolic teaching and shepherd of souls.
Faith, Hope, And Love | Framework Of Righteousness
Polycarp summarises the Christian life in three virtues: ‘faith, the mother of us all, followed by hope, preceded by love.’ This triad echoes Paul’s teaching, especially in 1 Corinthians 13 and 1 Thessalonians 1:3, where faith, hope, and love are described as the essence of Christian existence. By calling faith ‘the mother’, Polycarp underlines its foundational role in giving birth to the life of grace. Hope naturally follows, sustaining believers on their journey. Yet it is love—placed before both—that he describes as the true guardian of righteousness: ‘Whoever has love is far from sin.’ Here Polycarp anticipates later Fathers, such as Augustine, who would stress that love is the fulfilment of the law.
Armour Of Righteousness | Biblical Imagery Of Spiritual Warfare
The image ‘putting on the armour of righteousness’ draws directly from Paul’s letters (cf. Ephesians 6:11–17; 2 Corinthians 6:7). For early Christians, life was understood as a spiritual battle against sin and the powers of darkness. To be armed with righteousness meant to live with integrity before God, protected by the virtues that enable perseverance. Polycarp’s exhortation would have resonated with a community conscious of persecution and temptation. In a society marked by Roman imperial cults and social pressures, righteousness was not merely private virtue but a public witness of loyalty to Christ.
Order Within The Household And The Church
Polycarp extends his teaching into practical exhortations for Christian households and Church ministries. Wives are urged to live in fidelity and chastity; widows are to be dedicated to prayer, avoiding gossip and greed; deacons are to be blameless, serving not men but Christ himself. These instructions echo Paul’s so-called ‘household codes’ in the pastoral epistles (e.g., Titus 2; 1 Timothy 3). Yet Polycarp gives them a distinctly spiritual depth: widows, he says, must remember that ‘they are God’s sacrificial altar’. This striking image conveys the early Christian understanding of consecrated life—where personal holiness itself becomes an offering to God.
Greed And Detachment
One of Polycarp’s strongest warnings concerns avarice: ‘the source of all evil is the desire to possess.’ This again reflects the apostolic tradition (cf. 1 Timothy 6:10). In a bustling Roman colony such as Philippi, economic life was integral to identity and status. Polycarp calls Christians to radical detachment: remembering that ‘we brought nothing into this world and can take nothing out of it’. By rejecting greed and selfish ambition, the community could remain free for the service of God and neighbour.
Resurrection and hope of glory
Finally, Polycarp anchors his exhortations in the ultimate Christian hope: resurrection with Jesus Christ. Just as God raised Jesus, so too will he raise those who live according to his commandments. Polycarp links moral living and eschatological hope with striking clarity. The life to come is not a vague promise but a concrete reality, assured by Christ’s own rising from the dead. To ‘reign with him’ is the reward promised to those who persevere in faithfulness.
From The Letter Of Saint Polycarp To The Philippians | Let Us Be Armed With The Armour Of Integrity
It is not out of presumption that I write to you, my brothers, on what righteousness means, but rather because you asked me to do so. For neither I nor anyone like me can equal the wisdom of the blessed and glorious Paul. When he was in your city, he fully and courageously taught the men of that time the word of truth; when he was absent, he wrote you letters. By carefully studying these letters, you can strengthen yourselves in the faith that has been given to you. This faith is the mother of us all, followed by hope, preceded by love – love of God, of Christ, of our neighbor. Whoever lives within this framework has fulfilled the commandment of righteousness. For anyone who has love is far from sin.
Now the source of all evil is the desire to possess. Mindful that we brought nothing into this world and can take nothing out of it, let us put on the armor of righteousness. We must begin by teaching ourselves how to walk in the commandment of the Lord. Then you should teach your wives to walk in the faith that has been handed down to them, in love and in chastity. They must love their husbands with complete fidelity, but they must cherish all others equally, and with self-control; they must raise their children in the discipline that comes from fear of God. We must teach widows to be discreet in all that concerns the faith of the Lord; they must pray without ceasing for all men, shunning all calumny, gossip, false witness, greed, in a word, every sort of evil. They must bear in mind that they are God’s sacrificial altar. He sees everything clearly, nothing escapes his vigilance, be it calculation, thought or some secret desire of the heart.
God, as we know, is not mocked. Let us walk in a way that is worthy of his commands and his purposes. Deacons, in the same way, must be blameless in the sight of his goodness, for they are servants of God and of Christ, not of men. They must avoid calumny, hypocritical talk and greed. Merciful and diligent, they must control all their desires, walking according to the truth of the Lord who became the servant of all. If we please him in this life, we shall receive the life to come; for he has promised us that he will raise us from the dead, and that, if we lead lives worthy of him, we shall reign along with him. This is what our faith tells us.
Christian Prayer With Jesus Christ
Lord Jesus Christ,
you clothed yourself in humility and bore the burden of our sins.
Strengthen us to put on the armour of righteousness,
that our thoughts, words, and deeds may be pleasing in your sight.
Keep us free from greed and pride,
and deepen in us faith, hope, and love.
As you were raised in glory,
raise us also on the last day,
that we may reign with you for ever.
Amen.
Glossary Of Christian Terms
Armour of righteousness – A biblical image (cf. Ephesians 6:11–17) for the virtues and graces that protect Christians in their spiritual struggle against sin and temptation.
Faith, hope, and love – The three theological virtues. Faith is trust in God’s promises, hope is confidence in his future salvation, and love (charity) is the highest virtue, directing us to God and neighbour.
Household codes – Instructions found in the New Testament and early Christian writings that guide the moral and spiritual life of family members (wives, husbands, children, widows) and church officers (such as deacons).
Widows as God’s sacrificial altar – Polycarp’s striking phrase, suggesting that the prayer and holiness of widows are an offering to God, comparable to sacrifices in the Temple.
Greed (avarice) – Described here as ‘the source of all evil’, meaning an excessive desire to possess wealth or material goods, which leads the heart away from God.
Resurrection – The Christian hope that, just as Christ was raised from the dead, so too his followers will be raised to eternal life and share in his reign.
Psalm 119 explores the relationship between a believer and the divine law. This acrostic Psalm is structured with each of its 22 sections corresponding to a letter of the Hebrew alphabet, and each verse within a stanza beginning with that letter. This meticulous arrangement is not merely a literary flourish; it serves to emphasize the depth and breadth of the Psalm’s central themes. The Psalm’s opening verses, ‘Blessed are those whose ways are blameless, who walk according to the law of the LORD’ (Psalm 119:1), immediately set the tone for its primary theme: a deep reverence and love for God’s commandments, statutes, and laws [ … ]
King James Audio Bible | KJV | King James Version King Herod There were several individuals named Herod who played significant roles in ancient history, particularly in the history of the Roman Empire and the region of Palestine. Here is a brief overview of the most notable Herods: Herod the Great: Also known as Herod I, he was a Roman client king of Judea, ruling from 37 BC to 4 BC. He is perhaps most famous for his role in the biblical story of the birth of Jesus, in which it is said that he ordered the slaughter of all male children in Bethlehem under the age of two in an attempt to kill the newborn Jesus. Herod Antipas: Also known as Herod II, he was the son of Herod the Great and ruled over Galilee and Perea, two regions in Palestine, from 4 BC to 39 AD. He is mentioned in the New Testament as the ruler who imprisoned John the Baptist and later had him beheaded. Herod Agrippa I: Also known as Herod III, he was the grandson of Herod the Great and ruled over Judea from 41 to 44 AD. He is mentioned in the New Testament as the ruler who imprisoned the apostle Paul. Herod Agrippa II: Also known as Herod IV, he was the great-grandson of Herod the Great and ruled over parts of Palestine and Syria from 50 to 100 AD. He is mentioned in the New Testament as the ruler who heard Paul’s defence before the Roman governor Festus. These rulers, who were known as the Herodian dynasty, were not Jewish but rather descended from a Greek family that had converted to Judaism. Despite this, they were appointed as rulers by the Roman Empire and were generally unpopular among the Jewish population due to their collaboration with the Roman occupation and their often brutal methods of rule. Herod The Great Herod the Great, also known as Herod I, was a Roman client king of Judea who ruled from 37 BC to 4 BC. He was born in 73 BC in Idumea, a region in southern Palestine, and was the son of Antipater the Idumean, an Edomite who had been appointed as a governor of Judea by the Roman general Pompey. Herod rose to power after the Roman general Julius Caesar appointed him as king of Judea in 40 BC. He consolidated his power over the next few years by defeating his rivals and establishing himself as the undisputed ruler of the region. As king, Herod embarked on a massive building program that included the expansion and renovation of the Temple in Jerusalem, the construction of the port city of Caesarea Maritima, and the fortification of several cities in Judea. He also commissioned the construction of a number of palaces and other buildings, including the famous Herodium, a palace-fortress located south of Jerusalem. Despite his many accomplishments, Herod was a controversial figure who was known for his harsh rule and his willingness to use violence to maintain his power. He was married several times and had a large number of children, several of whom he had executed when they posed a threat to his rule. One of the most famous stories associated with Herod is the biblical account of the birth of Jesus, in which it is said that he ordered the slaughter of all male children in Bethlehem under the age of two in an attempt to kill the newborn Jesus. According to the New Testament, Jesus was saved by his parents, who fled to Egypt, and later returned to Palestine after Herod’s death. Herod died in 4 BC at the age of 70, leaving a legacy as one of the most significant rulers in the history of ancient Palestine. Herod Antipas Herod Antipas, also known as Herod II, was the son of Herod the Great and ruled over Galilee and Perea, two regions in Palestine, from 4 BC to 39 AD. He was born in 20 BC and was named after his father’s patron, the Roman emperor Augustus. Like his father, Herod Antipas was known for his ambitious building projects, including the construction of the city of Tiberias on the Sea of Galilee and the expansion of the Temple in Jerusalem. He was also known for his political cunning and his ability to navigate the complex political landscape of the Roman Empire. Herod Antipas is mentioned in the New Testament as the ruler who imprisoned John the Baptist, a prominent religious figure who criticized Herod’s marriage to his sister-in-law, Herodias. According to the New Testament, John was eventually beheaded at the request of Herodias’ daughter, Salome, who danced for Herod and his guests at a banquet. Herod Antipas is also mentioned in the New Testament as the ruler who oversaw the trial and execution of Jesus. Although he initially wanted to release Jesus, he ultimately handed him over to the Roman authorities at the urging of the Jewish religious leaders. Herod Antipas’ rule came to an end in 39 AD when the Roman emperor Caligula exiled him to Gaul, modern-day France. He died in exile a few years later. Herod Agrippa I Herod Agrippa I, also known as Herod III, was the grandson of Herod the Great and ruled over Judea from 41 to 44 AD. He was born in 10 BC and was the son of Aristobulus and Bernice, two of Herod the Great’s children. Herod Agrippa I was well-educated and fluent in both Greek and Hebrew, and he was highly regarded by the Roman authorities for his loyalty and his ability to maintain order in Judea. He was appointed as king of Judea in 41 AD by the Roman emperor Claudius, who was impressed by his abilities and saw him as a reliable ally in the region. As king, Herod Agrippa I continued the building projects of his grandfather and expanded the Temple in Jerusalem. He also implemented a number of reforms aimed at improving the lives of the […]
Come, eat your bread in gladness and drink your wine with a cheerful heart, for your works have been pleasing to God. If we would interpret this text in its obvious and ordinary sense, it would be correct to call it a righteous exhortation, in which Ecclesiastes counsels us to embrace a simple way of life and to be led by doctrines which involve a genuine faith in God. Then we may eat our bread in gladness and drink our wine with a cheerful heart. We will not fall into slanderous speech nor be involved in anything devious; rather we should think that which is right, and, insofar as we can, we should help the poor and destitute with mercy and generosity, truly dedicated to those pursuits and good deeds which please God [ … ]
