Society of Saint Polycarp: Breathless ...( Part 2)

Sunday, October 26, 2014

Breathless ...( Part 2)

The Holy Meal at Emmaus, as dramatically interpreted by Caravaggio. If Herr Doktor is correct, the transcriptionist of this extraordinary event -- Dr. Luke, alone -- is also raising 'is 'ANDS!

In Part One of this discussion, I suggested that the stylistic use of the conjunction "AND," by the blessed Evangels, might serve to conveniently communicate an intensified state of excitement or anxiety. For example, "AND's" are very prominent in the Authorized English Translation of Mark's Gospel. the shortest of the four Gospels. This is in keeping, perhaps, with the circumstances of its composition. Tradition holds that it was dictated to St. Mark by St. Peter. St. Peter is portrayed by all accounts as frequently impulsive in his extroverted leading role amongst his fellow compatriots, and living life through his emotions in a truly moved, hurly-burly, and quite open fashion. Through the literary resort to a high incidence of AND's, this "Petrine personality" bleeds through the Gospel pages. The Gospel is dignified and salutary, yet possesses a vaguely "rushed" and condensed quality. It is a "breathlessly" conveyed narrative, its sentences tumbling over one another and skipping about like lambs, although not incoherently so. Could its earthly instrument be facing an imminent demise of some sort? Conceivably, I think, but the chosen instrument also wishes to stubbornly pronounce all the main facts about Christ's life to his amanuensis; to get it done as completely as possible, come what may ... be the end fire, saw, suffocation, or sword ... or cross.

As noted previously, "AND's" also are prominent in Luke's highly literate text, if comparatively less so than in Mark's. Luke's mastery of the Greek language, in terms of variety and complexity, exceeds that of the other three Gospel evangelists, consistent with the presumed idiosyncracies and status of its author.

In the description of the Emmaus "incident" ... unique to Luke ... the use of "AND's" increases beyond what is normally encountered in the whole of the "beloved physician's" account. The Emmaus history, involving a journey from Jerusalem to Emmaus and thence back to Jerusalem (in a rush), encompasses 23 Scriptural verses (Lk 24:13-35; AV); in these, some 22 "AND's" are located. Most interestingly, the frequency of Luke's "AND's" increases (if slightly) in the mouth(s) of the two travelers. Their description of the events and aftermath of Jesus' crucifixion ... unwittingly reported to the risen Master Himself ... spans six passages (Lk 24: 19-24). No fewer than six "AND's" grace these verses. Recall that chapter 24, in its entirety, consists of 49 verses, harboring 43 "AND's."

It would seem, from his literary devices, that Luke is quite taken with and personally touched by the Emmaus episode (which memorably serves to make Jesus known to His disciples "through the breaking of bread," in v. 35) ... but certainly no more moved than those who actually participated in the encounter, in their flesh and with their senses, i.e., Cleopas and his unnamed companion (could it have been Luke, himself?). The "AND's," I say, are a natural and uncontainable expression, of the joy and peace which is associated with seeing God's salvation.

Peter's Denial, by C.H. Bloch (Denmark)

"AND's" are notably conspicuous in the descriptions of Peter's Denial, which is recounted in all four Gospels. This event is certainly imbued with suspenseful and affective power, a stirring story of a great but very human man's boasts of his unwavering fidelity, his subsequent crushing fall, and his grieving repentance. Obviously it gripped and had special meaning for the early Church ... subject as it was to intense persecutory and dogmatic challenges from without and within. One might well expect Peter's pulse to have leapt no little amount, too, as he recounted the heart-wrenching story to Mark ... perhaps more so, than any other individual relating the Passion story in all its remembered (and inspired) details. This is born out with examination of the Scriptures, and with the speculative assumption that the frequency of "AND's" may truly speak on behalf of, as Poe might put it, a "tell-tale heart :"

St. Matthew's account (Mt 26:58, 69-75) ... 8 verses, 6 "AND's"

St. Mark's account (Mk 14:66-72) ... 7 verses, 11 "AND's"

St. Luke's account (Lk 22:54-62) ... 9 verses, 11 "AND's"

St. John's account (Jn 18:15-18, 25-27) ... 7 verses, 4 "AND's"

The difference between Luke's and Mark's respective frequencies may ... very speculatively, mind you ... reflect the difference between a skilled physician's empathic response to a remorseful and nerve-wracking crisis to which he has been allowed to share, vicariously; and that of a hardy and forthright fellow who's actually lived through that ego-shattering experience. Who's to say?

There are no great theological truths to be distilled from this completed little exercise, to be sure. None. But perhaps it will help to emphasize that the Lord's evangelists are no mere plaster-cast saints, but were and are living men of body, mind and yes, soul ... men who gave their all for Christ.

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About our Society

The Society of St. Polycarp 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.

The 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 encourage 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.

Conclusion
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).