A Historical Note on the SSP

The Society of Saint Polycarp is what it is today because its founding members had the boldness and courage to take the steps which led to the birth of this Lutheran brotherhood.  These were priests who could have wrung their hands at the state of the modern Church, and done nothing.  Instead, they proactively stepped up, and acted.  They had no way of knowing that what they were creating would become a blessing not only to themselves, but also to me, and others like me.  But that's the way it is with God's work in the Church, whether in the ongoing and faithful administering of the sacraments in the parish or in new movements which spring up in support of these holy things.  The fruit, the blessings, are far more than what is immediately seen and felt.  And so in thanks to God, and gratitude to those founding members, I wish to acknowledge that early activity of the founding brethren of the SSP.

This is occasioned, in fact, by recent correspondence which I was blessed to have with one of those men, who actually helped me realize that we got something wrong on this blog.  Namely, at some point, or points, reference was made to our annual retreats in terms which failed to recognize and acknowledge that the first retreat of the SSP took place already in 2002, at Saint Augustine's House, a Lutheran Benedictine monastery in Oxford, Michigan. 

It was at that retreat that the Rule was officially approved.  That Rule, I hasten to add, was composed initially by Fr. David Saar, and after a few modifications, it became our official Rule.  The founder, and first Dean of our Society, was Dr. Patrick Fodor.

For the sake of historical information, and clarity, and out of gratitude to the handful of men who set in motion the continuing life of the SSP, some of whom are still honored members, I wanted to share these things. 

Societas Sancti Polycarpi

What does it mean when you occasionally see a Lutheran with the letters SSP after his name? SSP is short for Societas Sancti Polycarpi, or Society of Saint Polycarp, which is a brotherhood, or fraternity, of Lutheran men committed to a common rule. That rule, which we call the Rule of the Society of Saint Polycarp, is posted below for your study and consideration.

But first, a brief word on the need for new movements and societies in the Church, such as the SSP. We live in a world where the holy Catholic faith is attacked in manifold ways, from within and from without the Church. The Christian confession, and those who are called by Christ to confess Him, will be allowed no peace, for the devil prowls about with great vigilance, and employs his comrades the world and our own sinful flesh, for his purposes. The historic Lutheran confession of the Catholic faith, in particular, is in grave danger. It is not in danger of open attack, but rather of being slowly transformed into a empty name, with no muscle or true relevance. This is already its fate in many quarters. Furthermore, the Church, especially in the West, suffers from the same feminizing influences that afflict the culture in general.

If the devil prowls while we snore and dream through life, the good news is that there is One even more vigilant. Christ our Lord watches over His dear Church; He neither slumbers nor sleeps, but guards, protects, strengthens, and fights for us at every turn. In Him we stand triumphant over our enemy, for we share in His triumph, a victory won in the most unlikely manner, but His self sacrifice, passion and death. And in the process He shows us what it means to be real men. From time to time, thank God, there arises movements, orders, and communities of Christian brothers which seek to reorient the Church to Christ and the tradition of her own sacramental inheritance in Him. The Society of Saint Polycarp serves this purpose today.

The Church in our day will benefit from what societies like the SSP provide, such as a renewed commitment to the Divine Office, a strong devotion to the holy Eucharist, a humble reliance upon private Confession, and a grateful and unabashed reception of the tradition of the Symbols of our Church, which include such unfashionable things as Mary's perpetual virginity.

Lutheran women, too, are in need of a society or order that supports their vocation to be faithful Christian women in a modern world. That is an unfashionable and challenging calling, and they would benefit from the bold stand that they could take together in the form of a Lutheran women's society. There presently is not such a creature, at least here in the American scene, as far as I know. It would have its own special character, but might take the SSP as an example.

While there appears to be a temporary problem with the SSP's web site, and even with aspects of my own web site, I thought it good to put the Rule of the Society of Saint Polycarp before the public here, in case some good might come of it.

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, andApostolic 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

A House Blessing

What does a Polycarpian deacon do when he moves to a new apartment? He gets a Polycarpian pastor to bless his new house. Or at least that's what I did. I thought I'd share with readers here the rite of blessing a house, as I adapted it from the Lutheran Service Book Agenda. If one consults the rite on page 313 of that book, and compares it with what I provide below, it will be clear that they are alike in structure, but different in style of language, and in a few particular items that are in the one and not the other, and vice versa. For the record, we used the Coverdale Version of the Psalms, and the King James Version for the other scripture passages. If I could have got ahold of an aspergilium we would have also sprinkled holy water. So the house blessing was a bit simpler than I would have ideally liked, but it was very beautiful, and meaningful, nonetheless.

Please bear in mind, dear reader, that this is a form (note the indefinite article) of house blessing that was used by three Polycarpians, and that there is no requirement that members of the Society of Saint Polycarp employ the exact same ritual practice, either with a house blessing, or with any other churchly rite. This is shared here both to report a joyful event, in which three Polycarpians participated, and to show an example of a modern rite employed in a relatively traditional manner, to the edification of all those present.

Father Timothy May administered the blessing of the house, Father Mike Carter served as the assistant, and I read the first lesson, from Matthew 7 ("Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock," to the end of the chapter).

Below the rite, you will find some pictures. It was the Feast of Saint Nicholas, so I was showing off our icon of the Saint.

All gather in the Living Room.

Pastor: Peace be X to this house.

Response: Amen.

P Let us pray. Visit, we beseech Thee, O Lord, this dwelling place, and drive far from it all the ensnarements of the enemy: let Thy holy angels dwell in it, to guard us in peace; and may Thy blessing be upon us always. Through Christ our Lord.

R Amen.

Assisting Priest: The Lord guided the righteous in right paths.

R And shewed him the kingdom of God.

ANTIPHON

A The Lord loved him and adorned him; He clothed him with a robe of glory, and at the gates of Paradise He crowned him.

MAGNIFICAT (alternately between Assisting Priest & People)

My soul doth magnify the Lord, and my spirit hath rejoiced in God my Savior.

For He hath regarded the low estate of His handmaiden.

For behold, from henceforth all generations shall call me blessed.

For He that is mighty hath done to me great things; and holy is His Name.

And His mercy is on them that fear Him from generation to generation.

He hath shewed strength with His arm; He hath scattered the proud in the imagination of their hearts.

He hath put down the mighty from their seats, and exalted them of low degree.

He hath filled the hungry with good things; and the rich He hath sent empty away.

He hath holpen His servant Israel, in remembrance of His mercy;

As He spake to our fathers, to Abraham, and to His seed forever.

Glory be to the Father and to the Son and to the Holy Ghost,

As it was in the beginning, is now, and ever shall be, world without end. Amen.

The Lord loved him and adorned him; He clothed him with a robe of glory, and at the gates of

Paradise He crowned him.

Deacon: A lesson from the Holy Gospel according to Saint Matthew.

After the lesson:

D The Word of the Lord.

Thanks be to God.

A And be renewed in the spirit of your mind; wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you. (Ephesians 4)

P Let us pray. Blessed be the God and Father of our Lord Jesus Christ, the Father of all mercies and the God of all comfort. What manner of love Thou hast bestowed upon us, that we should be called the children of God. As Thou hast in Christ forgiven us, grant also that we may live in that forgiveness, one toward another, free from fear and misgivings, and bound together in Thy love, which covers the multitude of our sins for Jesus’ sake.

Amen.

A Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. (Philippians 4)

P Lord of all creation, give us a right judgement in all things, that we may rejoice in all that is good and be defended against all that is evil. Through Christ our Lord.

Amen.

AT THE ENTRANCE

A God maketh men to be of one mind in a house. Wherefore receive ye one another, as Christ also received us to the glory of God. (Psalm 68, Romans 15)

P Lord God, protect and guide those who dwell here as they come and go. Make them to be hospitable to all who visit this home, so that those who enter here may find peace. Through Christ our Lord.

Amen.

IN THE BEDROOM

A I will lay me down in peace, and take my rest. For it is Thou, Lord, only, that makest me dwell in safety. (Psalm 4)

P Guide us waking, O Lord, and guard us sleeping, that awake we may watch with Christ and asleep we may rest in peace.

Amen.

IN THE STUDY

A The wisdom of a learned man cometh by opportunity of leisure: and he that hath little business shall become wise. Give instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning. (Sirach 38, Proverbs 9)

P O Lord, Thou desirest truth in the inward being; therefore teach us to know wisdom. Through Christ our Lord.

Amen.

IN THE KITCHEN

A And ye shall eat in plenty, and be satisfied, and praise the name of the LORD your God, that hath dealt wondrously with you. (Joel 2)

P Give us ever grateful hearts for daily bread, O Lord, and keep us ever mindful of the needs of others. Through Christ our Lord.

Amen.

CONCLUDING PRAYERS & BLESSING

P Taught by our Lord and trusting His promises, we are bold to pray:

Our Father who art in heaven. Hallowed be Thy Name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our Daily Bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation. X But deliver us from evil. Amen.

P The Lord be with you.

And with thy spirit.

P Let us pray. O Lord, Almighty God, vouchsafe to bless X and sanctify this home, its possessions, and those who dwell here. Drive far from here the snares of the wicked foe and send Thy holy angel to guard, protect, visit, and defend all who dwell in this home. Mercifull hear their prayers, and when their last hour comes, grant them safe haven in Thy heavenly mansions. Through Christ our Lord.

Amen.

A PRAYER OF SAINT FRANCIS

All Lord, make me an instrument of Your peace. Where there is hatred, let me sow love; where there is injury, pardon; where there is doubt, faith; where there is despair, hope; where there is darkness, light; where there is sadness, joy. O, Divine Master, grant that I may not so much seek to be consoled as to console; to be understood as to understand; to be loved as to love; For it is in giving that we receive; it is in pardoning that we are pardoned; it is in dying that we are born again to eternal life.

P Let us bless the Lord.

Thanks be to God.

P The Lord Almighty, the Father, the X Son, and the Holy Ghost, be and remain in this home, and with all who dwell here.

Amen.

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