First Mass of the SSP Retreat

Monday was the first day of the third annual retreat of the Society of Saint Polycarp. The retreat is taking place this year at Holy Hill, a beautiful and scenic Carmelite monastery, just north of Milwaukee, and home of the renowned Basilica of Holy Hill & National Shrine of Mary, Help of Christians. Many thanks to the Discalced Carmelite community of Holy Hill, for welcoming us to their home this week. Tuesday and Wednesday will both begin with the Holy Mass, of course, yet the opening Mass Monday evening was special, for within the context of this eucharistic celebration, Brother Latif was made a Deacon in the Church, with the traditional Rite of the Ordering of a Deacon. He will serve as Deacon in the Parish of Saint Stephen's in Milwaukee, under the pastoral authority of Father Timothy May. Father Larry Beane, Dean of the Society of Saint Polycarp, administered the rite, and also preached the homily; Father May celebrated the Mass; and special guest Fr. Michael Carter served as subdeacon and lector. Below you will find a picture of those who participated.

From the left: Fr. Mike Carter; Fr. Larry Beane, SSP; Fr. Dave Juhl, SSP; Fr. Timothy May, SSP; Dcn. Gaba, SSP; Fr. Ben Pollock, SSP; Fr. Shane Cota, SSP; and Fr. Matthew Uttenreither, SSP. More coverage to follow.

Luther's Christmas Preaching on the Virgin Birth

Martin Luther’s Church Postil is a veritable spiritual treasure. Its first installment, the Advent Postil, appeared already in 1521 in Latin. After that, he continued with the Christmas pericopes, and pressed on, amidst all the theological storms in which he was caught up, until the completed Postil in Latin was ready for publication in 1530. It is, then, clearly a product of Luther’s mature theology, and in fact, it ranks with the catechisms and the Bondage of the Will, in the Reformer’s own estimation, as the best of his works and most worthy of preservation. The Church Postil, it is worth pointing out, was specifically prepared in order to show preachers how to preach. With these things in mind, on this Fourth Day of Christmas it is fitting to share here, as a spiritual gift for your devotion, meditation, and consideration, the following excerpts from Luther’s first Christmas Day sermon in his Church Postil, based upon the beginning of Luke 2, including as it does, a beautiful reflection on the mystery of the pure, holy, and virginal birth of our Lord.

This Gospel is so clear that it requires very little explanation, but it should be well considered and taken deeply to heart; and no one will receive more benefit from it than those who, with a calm, quiet heart, banish everything else from their mind, and diligently look into it. It is just as the sun which is reflected in calm water and gives out vigorous warmth, but which can not be so readily seen nor can it give out such warmth in water that is in roaring and rapid motion.

Therefore, if you would be enlightened and warmed, if you would see the wonders of divine grace and have your heart aglow and enlightened, devout and joyful, go where you can silently meditate and lay hold of this picture deep in your heart, and you will see miracle upon miracle. But to give the common person a start and a motive to contemplate it, we will illustrate it in part, and afterwards enter into it more deeply.

First, behold how very ordinary and common things are to us that transpire on earth, and yet how high they are regarded in heaven. On earth it occurs in this wise: Here is a poor young woman, Mary of Nazareth, not highly esteemed, but of the humblest citizens of the village. No one is conscious of the great wonder she bears, she is silent, keeps her own counsel, and regards herself as the lowliest in the town. She starts out with her husband Joseph; very likely they had no servant, and he had to do the work of master and servant, and she that of mistress and maid. They were therefore obliged to leave their home unoccupied, or commend it to the care of others.

Now they evidently owned an ass, upon which Mary rode, although the Gospel does not mention it, and it is possible that she went on foot with Joseph. Imagine how she was despised at the inns and stopping places on the way, although worthy to ride in state in a chariot of gold. There were, no doubt, many wives and daughters of prominent men at that time, who lived in fine apartments and great splendor, while the mother of God takes a journey in mid-winter under most trying circumstances….

Is it not strange that the birth of Christ occurs in cold winter, in a strange land, and in such a poor and despicable manner?

Some argue as to how this birth took place, as if Jesus was born while Mary was praying and rejoicing, without any pain, and before she was conscious of it. While I do not altogether discard that pious supposition, it was evidently invented for the sake of simple minded people. But we must abide by the Gospel, that he was born of the virgin Mary. There is no deception here, for the Word clearly states that it was an actual birth.

It is well known what is meant by giving birth. Mary’s experience was not different from that of other women, so that of the birth of Christ was a real natural birth, Mary being his natural mother and he being her natural son. Therefore her body performed its functions of giving birth, which naturally belonged to it, except that she brought forth without sin, without shame, without pain, and without injury, just as she had conceived without sin. The curse of Eve did not come on her, where God said, “In pain thou shalt bring forth children;” otherwise it was with her in every particular as with every woman who gives birth to a child.

Grace does not interfere with nature and her work, but rather improves and promotes it. Likewise Mary, without doubt, also nourished the child with milk from her breast and not with strange milk, or in a manner different from that which nature provided. As we sing: ubere de caelo pleno, from her breast being filled by heaven, without injury or impurity. I mention this that we may be grounded in the faith and know that Jesus was a natural man in every respect just as we, the only difference being in his relation to sin and grace, he being without a sinful nature. In him and in his mother nature was pure in all the members and in all the operations of those members. No body or member of woman ever performed its natural function without sin, except that of this virgin; here for once God bestowed special honor upon nature and its operations. It is a great comfort to us that Jesus took upon himself our nature and flesh. Therefore we are not to take away from him or his mother any thing that is not in conflict with grace, for the text clearly says that she brought him forth, and the angels said, unto you he is born.

How could God have shown his goodness in a more sublime manner than by humbling himself to partake of flesh and blood, that he did not even disdain the natural privacy but honors nature most highly in that part where in Adam and Eve it was most miserably brought to shame? So that henceforth even that can be regarded godly, honest, and pure, which in all men is the most ungodly, shameful, and impure. These are real miracles of God, for in no way could he have given us stronger, more forcible and purer pictures of chastity than in this birth. When we look at this birth, and reflect upon how the sublime Majesty moves with great earnestness and inexpressible love and goodness upon the flesh and blood of this virgin, we see how here all evil lust and every evil thought is banished.

No woman can inspire such pure thoughts in a man as this virgin; nor can any man inspire such pure thought in a woman as this child. If in reflecting on this birth we recognize the work of God that is embodied in it, only chastity and purity spring from it.

But what happens in heaven concerning this birth? As much as it is despised on earth, so much and a thousand times more is it honored in heaven. If an angel from heaven came and praised you and your work, would you not regard it of greater value than all the praise and honor the world could give you, and for which you would be willing to bear the greatest humility and reproach? What exalted honor is that when all the angels in heaven can not restrain themselves from breaking out in rejoicing, so that even poor shepherds in the fields hear them preach, praise God, sing and pour out their joy without measure? Were not all joy and honor realized at Bethlehem, yes, all joy and honor experienced by all the kings and nobles on earth, to be regarded as only dross and abomination, of which no one likes to think, when compared with the joy and glory here displayed?

Behold how very richly God honors those who are despised of men, and that very gladly. Here you see that his eyes look into the depths of humility, as is written, “He sitteth above the cherubim” and looketh into the depths. Nor could the angels find princes or valiant men to whom to communicate the good news; but only unlearned laymen, the most humble people upon earth. Could they not have addressed the high priests, who it was supposed knew so much concerning God and the angels? No, God chose poor shepherds, who, though they were of low esteem in the sight of men, were in heaven regarded as worthy of such great grace and honor.

See how utterly God overthrows that which is lofty! And yet we rage and rant for nothing but this empty honor, as we had no honor to seek in heaven; we continually step out of God’s sight, so that He may not see us in the depths, into which he alone looks.

(from p 137 ff. of vol. 1 of Lenker’s eight volume translation of the Church Postil, 1905)

The Rule of the SSP

Dear and kind Reader:

We in the Society of Saint Polycarp, a society of Lutheran men committed to the Catholic life of the Church, pray you have a blessed Advent season as you look to Christ, Who makes His salvific presence among us (a presence which is "for us men and for our salvation"). What follows is the Rule of the Society of Saint Polycarp. I invite you to read, ponder, meditate, and to share any questions you may have. In the future we will explore aspects of this Rule here, so we hope you will check back with us.

The Rule of the Society of St. Polycarp

As Lutheran Christians who understand ourselves to be a part of the One Holy, Catholic, and Apostolic Church, we have joined ourselves voluntarily in a fellowship to be known as the Society of St. Polycarp. The Society is made up of Lutheran clergymen and laity committed to the confessional, liturgical, sacramental, and spiritual renewal of the Church of the Augsburg Confession. Since our Church's problems are not political, but rather spiritual, we pray God to grant us repentance, and seek no political aim. Members of the Society commit themselves to the following Rule.

1. Members of the Society confess Holy Scripture to be "the pure, clear fountain of Israel" and also "the one true guiding principle," i.e., the sole norm or "judge, rule, and guiding principle" of the same (FC Ep. Comprehensive Summary, 7; FC SD Comprehensive Summary, 3). We rejoice in the tradition of the Holy Doctors and Fathers of the Church, in whom Christ kept His promise that "the gates of Hell shall not prevail against (My Church)" (Mt 16:18), so that the Lutheran confessors could say that "the churches among us do not dissent from the catholic church in any article of faith" (AC Preface to XXII, 1, Latin). We reject all methods of interpretation that seek to understand the meaning of Scripture apart from the guidance of the Church, through which God gave us the Scriptures.

2. Members of the Society will promote the importance of daily prayer and meditation on Holy Scripture. Members will commit themselves to praying at least one of the daily offices, keeping fellow members as well as the Church Catholic herself in their prayers. The ideal use of the offices is in the corporate setting; however, the praying of the offices in private is to be carried out if there is no alternative.

3. Valuing Holy Absolution as "a voice from heaven" (Ap. XII, 40), members of the Society will avail themselves of the benefit of this sacrament, as well as promoting its use. Members will seek out father confessors of their own for regular and frequent private Confession and Absolution.

4. Members of the Society will promote the Sacrament of the Altar as the chief parochial service in the Church of the Augsburg Confession (AC XXIV, 34). Members will receive the Sacrament of the Altar often, as well as encouraging others to receive it frequently, thereby restoring the traditional Lutheran understanding of the central place of the Sacrament in Lutheran worship. As the Lutheran Symbols assume the weekly celebration of the Sacrament of the Altar (AC XXIV, 34-38; Ap. XXIV, 1), members of the Society will promote this evangelical and catholic practice in their own parishes and in the work of the Society.

5. As the Sacrament of the Altar is the true Body and Blood of Our Lord that is truly present, distributed, and received (AC X, German), members of the Society are committed to the evangelical and catholic doctrine of closed communion, i.e., not admitting to the altar to receive the Holy Communion those who have not previously been examined and absolved (AC XXV, 1-2), let alone those of a confession of the Faith contrary to that of the Church of the Augsburg Confession.

6. Members of the Society will promote the historic liturgies of the Church Catholic, since such liturgies shape pastoral practice and teaching that is consistent with the evangelical and catholic Faith as it has been handed down in Holy Scripture, the Ecumenical Creeds, and the Symbolical Books of the Church of the Augsburg Confession.

7. As the Lutheran Symbols confess the Blessed Virgin Mary to be "the pure, holy, and ever-virgin Mother of God" (Theotokos, Gottes Mutter), as well as "that the blessed Mary prays for the Church" (Ap. XXI, 27; SA I, IV, Latin; FC SD VIII, 24), it is altogether fitting, proper, and consistent with the Faith of the Church Catholic to honor the Blessed Virgin in liturgical celebration. Members of the Society will seek to restore the traditional Marian feasts of the Church of the Augsburg Confession (i.e., the Feasts of the Purification, Annunciation, and Visitation) as a testimony of the grace of God through her, that we might imitate the Blessed Virgin in word and example, and in thanksgiving for the Incarnation of the Son of God through her humble submission to the will of God. Members of the Society will also promote the observance and celebration of saints' days and commemorations. This is wholly in keeping with the evangelical and catholic tradition of the Church of the Augsburg Confession, whose Symbolical Books acknowledge the saints as fitting exemplars of the catholic Faith worthy of imitation, as well as our heavenly intercessors (AC XXI, 1; Ap. XXI, 4-9).

8. As the Church of the Augsburg Confession understands herself as a part of the One Holy, Catholic, and Apostolic Church, particularly as she exists in the West, members of the Society will take seriously the commitment to the proper ecumenicity this demands. Members will pursue dialogue with:

- Fellow Lutheran Christians to foster and promote Lutheran unity.
- Our separated brethren in the Roman Church, with which the Lutherans at the Diet of Augsburg in 1530 clearly sought reconciliation.
- The Eastern Orthodox Church, following the example of the exchange between the Lutheran theologians of the University of Tübingen and Ecumenical Patriarch Jeremiah II of Constantinople (1573-1581).

This reflects not simply the Lutheran commitment to the unity of all Christians, but ultimately the will of Our Lord Himself (Jn 17).

9. Members of the Society will make every effort to make a retreat once a year for the purpose of disciplined prayer and study, silence and reflection, as well as the celebration of the Sacrament of the Altar.

Following the example of our patron, members of the Society ultimately strive to be faithful to Our Lord, recalling His words to St. John the Theologian: "Be faithful unto death, and I will give you the crown of life" (Rev 2:10). Members also pray God's grace that we may be able to hand over to our posterity the tradition we have received as Lutheran Christians, and that we may be able to confess with our forebears at Augsburg that "nothing has been accepted among us, in teaching and ceremonies, that is contrary to Scripture or the catholic church. For it is manifest that we have most diligently been on guard so that no new or ungodly doctrines creep into our churches" (AC Conclusion, 5, Latin).

Ad Majorem Dei Gloriam

SSP Blog is Back

This, the blog of the Society of Saint Polycarp (SSP), has proven a very useful tool for open and reasoned discussion of matters on which some have expressed need for clarification or explication. It's quite possible, in fact, that such a forum has potential usefulness which cannot be predicted or fully known. Therefore, we are bringing it back on the scene. The team members of the blog will post suggestions for discussion, as well as data meant simply to inform the interested reader about the Society of Saint Polycarp, and its ongoing life and work.

Questions, and reasoned and respectful discussion, are welcomed and encouraged. If you have a question about the SSP, which you have not seen raised, please let us know. Feel free to e-mail any of us, and we will do our best to address your question or concern.

Please stay tuned in for more to come. Thanks.

Latif

Inquiring Minds Want to Know

The Rule of the Society of Saint Polycarp is a conversation piece unto itself. One part of the Rule that receives more questions and comments is Number Seven:

7. As the Lutheran Symbols confess the Blessed Virgin Mary to be "the pure, holy, and ever-virgin Mother of God" (Theotokos, Gottes Mutter), as well as "that the blessed Mary prays for the Church" (Ap. XXI, 27; SA I, IV, Latin; FC SD VIII, 24), it is altogether fitting, proper, and consistent with the Faith of the Church Catholic to honor the Blessed Virgin in liturgical celebration. Members of the Society will seek to restore the traditional Marian feasts of the Church of the Augsburg Confession (i.e., the Feasts of the Purification, Annunciation, and Visitation) as a testimony of the grace of God through her, that we might imitate the Blessed Virgin in word and example, and in thanksgiving for the Incarnation of the Son of God through her humble submission to the will of God. Members of the Society will also promote the observance and celebration of saints' days and commemorations. This is wholly in keeping with the evangelical and catholic tradition of the Church of the Augsburg Confession, whose Symbolical Books acknowledge the saints as fitting exemplars of the catholic Faith worthy of imitation, as well as our heavenly intercessors (AC XXI, 1; Ap. XXI, 4-9).

The notion of referring to St. Mary as "Theotokos" or "God's Mother" is as ancient as Christ's Church Herself. So is the notion of honoring her as "ever-virgin" or "perpetually virgin". Only recently have some in Christ's Church questioned Mary's virginity.

If you are struggling with the Church's teaching on Mary's virginity, I encourage you to read Pr. William Weedon's excellent study on Mary's perpetual virginity. We hope Pr. Weedon will become a member of this team blog so he can answer questions about his paper personally.

Pr. Weedon's study is a Microsoft Word document. You may read it here.

This blog is a blog that is not bashful to address this "hot button" issue. The Society of Saint Polycarp wants inquirers to ask questions about the Rule. We welcome questions and comments about the whole of the Rule or one particular part of the Rule.

We are not bashful to confess the Truth of God's Word and the Symbols of the Evangelical-Lutheran Communion. We hope you won't be bashful asking questions about the Society and her Rule.

Pax tecum

SSP Dean's Article on the Retreat

Rev. Larry Beane's recap of the retreat can be found here.

Retreat Concluded

The Society of Saint Polycarp concluded their first retreat today with the Lord's Supper and the praying of the Itinerarium.

Four members were able to attend. The group discussed Society business, prayed the Divine Office, ate well, discussed Michael O'Brien's Father Elijah, and enjoyed some recreation.

Plans are developing for another retreat in the Spring of 2007 near Saint Louis, Missouri.

If you are interested in becoming a member of the Society of Saint Polycarp, please read the Rule of the Society in a previous post on this blog. If you have any questions concerning the Rule, please post those questions here. If you agree with the Rule and wish to join the Society, please contact our Dean, Reverend Larry Beane.

Pictured above are the retreatants. From left to right: Lay Brother Joseph Greene, Reverend Father David Juhl, Reverend Father Larry Beane, Lay Brother Latif Gaba.