“Your kingdom come” has also reference to that whereto “Your will be done” refers —” in us, that is. For when does God not reign, in whose hand is the heart of all kings? But whatever we wish for ourselves we augur for Him, and to Him we attribute what from Him we expect. And so, if the manifestation of the Lord’s kingdom pertains unto the will of God and unto our anxious expectation, how do some pray for some protraction of the age, when the kingdom of God, which we pray may arrive, tends unto the consummation of the age? Our wish is, that our reign be hastened, not our servitude protracted. Even if it had not been prescribed in the Prayer that we should ask for the advent of the kingdom, we should, unbidden, have sent forth that cry, hastening toward the realization of our hope. The souls of the martyrs beneath the altar cry in jealousy unto the Lord, “How long, Lord, do You not avenge our blood on the inhabitants of the earth?” for, of course, their avenging is regulated by the end of the age. Nay, Lord, Your kingdom come with all speed, —” the prayer of Christians the confusion of the heathen, the exultation of angels, for the sake of which we suffer, nay, rather, for the sake of which we pray! — Chapter 5.
Bishop Hodur understood that the Church – something that is fixed and infallible – and democratic governance in issues of church property are not mutually exclusive. Members of a closed parish in rural Kansas, Ohio see it that way too.
From the Toledo Blade: Ex-parish members seek help from court to oust Toledo bishop as trustee
LIMA, Ohio – A group of ex-parishioners from a closed Catholic church in rural Kansas, Ohio, yesterday asked an appeals court to remove Toledo Bishop Leonard Blair as trustee of the former church’s property and finances.
The ex-members argued that the bishop failed to act in their best interests.
Nicholas Pittner, representing the St. James Parish ex-members, and an outside expert both said the Ohio 3rd District Court of Appeals case could set precedent if it restricts Catholic bishops’ ability to sell property and transfer funds of parishes – closed or otherwise – in Ohio and possibly nationwide. “If the parishioners win, the bishops will be trembling in their pants,” said Stephen Brady, president of Roman Catholic Faithful, an activist lay group based in Petersburg, Ill. “But I think the parishioners have a tough row to hoe.”
Sister Mary Ann Walsh, a spokesman for the U.S. Conference of Catholic Bishops in Washington, and Sally Oberski, communications director for the Toledo diocese, both said that to their knowledge, it is the only lawsuit of its kind.
Mr. Pittner, of the Columbus firm of Bricker & Eckler, told the appellate court during oral arguments yesterday that the
St. James situation was not the typical court case of a disaffected faction seeking ownership of church property after a schism.
“In this case, the church left the plaintiffs; the plaintiffs did not leave the church,” he said.
About 15 ex-parishioners of St. James attended the hearing.
Thomas Pletz, of Toledo’s Shumaker, Loop & Kendrick law firm, represented the diocese, which has 301,000 members in 19 northwest Ohio counties.
Arguments on both sides centered on Bishop Blair’s role as the trustee of parish property.
“It has nothing to do with the restoration of Kansas St. James as a parish in the Roman Catholic Church. That issue is over and done with,” Mr. Pittner said.
He acknowledged the Vatican upheld Bishop Blair’s decision to close the parish. “We don’t ask the court to tread into religious matters of that nature.”
At issue are the rights of ex-parishioners as beneficiaries of a trust under Ohio civil law, Mr. Pittner said. “Property made to a bishop of the Catholic Church is made in trust for the benefit of the parish or congregation.”
Presiding Judge Stephen Shaw and Judge John Willamowski tossed numerous questions at Mr. Pittner and Mr. Pletz. The third judge was Judge Richard Rogers.
The ex-members appealed after losing in Allen County Common Pleas Court earlier this year.
Mr. Pletz argued that civil and church law “are not mutually exclusive” and that their combination gives the bishop the right to make administrative decisions for the good of the diocese.
“[The] rural fashion of living, and traveling with horse and buggy has changed and you may not be able to maintain small, family, rural, greatly beloved churches in many highways and byways,” he said.
“I do not believe there is any vested perpetual right to be entitled to have your church – and really what they want to keep is their church – forever in their place and bind the hands of the trustee inexorably forever to maintain that church,” Mr. Pletz said.
Mr. Pittner argued that trusteeship of church property is a matter of civil law alone, and Canon Law does not apply because it is not an internal religious issue.
Mr. Pittner said the plaintiffs hope to have the bishop replaced with “a trustee who will abide by the interests of the congregation and allow them to worship in their building.”
The court would name the trustee, he said, but the preference would be for someone linked with the former parish or a nonprofit corporation formed by ex-members, called the Kansas St. James Parish of Ohio Inc.
One of them, Ginny Hull, said afterward the ex-parishioners have spent “well over $100,000” on legal fees, but have not decided what they would do if they win. “We’ll deal with that when we come to it.”
St. James, the only Catholic church in Kansas, about 40 miles southeast of Toledo, was founded in 1889 and had about 215 members when Bishop Blair closed it as part of a diocesewide realignment 2005.
The ex-parishioners meet every Sunday for prayer at a Methodist church in Kansas – the village’s only other church – and celebrate Mass once a month with a priest from the Polish National Catholic Church in Detroit.
According to this model, we subjoin, “Your will be done in the heavens and on the earth;” not that there is some power withstanding to prevent God’s will being done, and we pray for Him the successful achievement of His will; but we pray for His will to be done in all. For, by figurative interpretation of flesh and spirit, we are “heaven” and “earth;” albeit, even if it is to be understood simply, still the sense of the petition is the same, that in us God’s will be done on earth, to make it possible, namely, for it to be done also in the heavens. What, moreover, does God will, but that we should walk according to His Discipline? We make petition, then, that He supply us with the substance of His will, and the capacity to do it, that we may be saved both in the heavens and on earth; because the sum of His will is the salvation of them whom He has adopted. There is, too, that will of God which the Lord accomplished in preaching, in working, in enduring: for if He Himself proclaimed that He did not His own, but the Father’s will, without doubt those things which He used to do were the Father’s will; unto which things, as unto exemplars, we are now provoked; to preach, to work, to endure even unto death. And we need the will of God, that we may be able to fulfill these duties. Again, in saying, “Your will be done,” we are even wishing well to ourselves, in so far that there is nothing of evil in the will of God; even if, proportionably to each one’s deserts, somewhat other is imposed on us. So by this expression we premonish our own selves unto patience. The Lord also, when He had wished to demonstrate to us, even in His own flesh, the flesh’s infirmity, by the reality of suffering, said, “Father, remove this Your cup;” and remembering Himself, added, “save that not my will, but Yours be done.” Himself was the Will and the Power of the Father: and yet, for the demonstration of the patience which was due, He gave Himself up to the Father’s Will. — Chapter 4.
The name of “God the Father” had been published to none. Even Moses, who had interrogated Him on that very point, had heard a different name. To us it has been revealed in the Son, for the Son is now the Father’s new name. “I have come,” says He, “in the Father’s name;” and again, “Father, glorify Your name;” and more openly, “I have manifested Your name to men.” That name, therefore, we pray may “be hallowed.” Not that it is becoming for men to wish God well, as if there were any other by whom He may be wished well, or as if He would suffer unless we do so wish. Plainly, it is universally becoming for God to be blessed in every place and time, on account of the memory of His benefits ever due from every man. But this petition also serves the turn of a blessing. Otherwise, when is the name of God not “holy,” and “hallowed” through Himself, seeing that of Himself He sanctifies all others —” He to whom that surrounding circle of angels cease not to say, “Holy, holy, holy?” In like wise, therefore, we too, candidates for angelhood, if we succeed in deserving it, begin even here on earth to learn by heart that strain hereafter to be raised unto God, and the function of future glory. So far, for the glory of God. On the other hand, for our own petition, when we say, “Hallowed be Your name,” we pray this; that it may be hallowed in us who are in Him, as well in all others for whom the grace of God is still waiting; that we may obey this precept, too, in “praying for all,” even for our personal enemies. And therefore with suspended utterance, not saying, “Hallowed be it in us,” we say,—” “in all.” — Chapter 3.
From the Reading Eagle: Craft sales kick off the holiday season:
In Berks County, PA (the Reading, PA area) including Friday, Nov. 7th, 9 a.m. to 7 p.m., at St. Stephen’s Polish National Catholic Church, 20 St. Stephen’s Church Lane, Cumru Township, PA
For more information call (610) 775-4559. Stop by and say hello to Fr. Senior Edward Ratajack.
A Rummage Sale at my parish, Holy Name of Jesus National Catholic Church, PNCC, 1040 Pearl Street, Schenectady, NY on Saturday, October 18 from 9 a.m. to 3 p.m.
We are also having a Pennsylvania Dutch Dinner on Saturday, November 8 from 4 till 7 p.m. Stop by and join us.
The prayer begins with a testimony to God, and with the reward of faith, when we say, “Our Father who art in the heavens;” for (in so saying), we at once pray to God, and commend faith, whose reward this appellation is. It is written, “To them who believed on Him He gave power to be called sons of God.” However, our Lord very frequently proclaimed God as a Father to us; nay, even gave a precept “that we call no one on earth father, but the Father whom we have in the heavens:” and so, in thus praying, we are likewise obeying the precept. Happy they who recognize their Father! This is the reproach that is brought against Israel, to which the Spirit attests heaven and earth, saying, “I have begotten sons, and they have not recognized me.” Moreover, in saying “Father,” we also call Him “God.” That appellation is one both of filial duty and of power. Again, in the Father the Son is invoked; “for I,” says He, “and the Father are One.” Nor is even our mother the Church passed by, if, that is, in the Father and the Son is recognized the mother, from whom arises the name both of Father and of Son. In one general term, then, or word, we both honor God, together with His own, and are mindful of the precept, and set a mark on such as have forgotten their Father. — Chapter 2.
First reading: Isaiah 5:1-7
Psalm: Ps 80:9,12-16,19-20
Epistle: Philippians 4:6-9
Gospel: Matthew 21:33-43
Keep on doing what you have learned and received
and heard and seen in me.
Then the God of peace will be with you.
St. Paul knew what he was talking about. He was intimately familiar with the history of the Jewish people. He knew what Jesus was talking about when Jesus described the wretched tenants. These were his people.
The history of the Jewish people was something that was now behind. The lessons from their journey were written into the pages of history, and could be looked upon through the lens of faith in Jesus Christ. The Messiah had come.
Paul could have hung on, going on about his people’s rejection of the prophets, their rejection of the Messiah, and the fact that the Messiah is now the cornerstone for a new group of tenants – the Gentiles to whom he was ministering. Paul didn’t do that. He knew. We can loose it too.
We possess throughout our lives. As children it is our toys, our house, our neighborhood and friends. We are connected to them. As we mature our view of those things changes. Our perspective changes. Some of those possessions are lost into history. They are replaced with new possessions, a new affinity for people, places, and things.
Paul is telling us, and Jesus is reminding us, that it cannot be like that with faith. Faith is not a passing possession. If it is serious faith it is a permanent part of us. We are changed. We have built a new life, in faith, upon a permanent cornerstone.
The stone that the builders rejected
has become the cornerstone;
by the Lord has this been done,
and it is wonderful in our eyes
In our life of faith we hear prophets and teachers. We are blessed because our Holy Polish National Catholic Church teaches that we receive grace, God’s strengthening gift of love, by listening to the scripture, and being taught its meaning from the pulpit. We must hear, cling to, possess, and live out our faith, true faith centered on Jesus Christ.
Do we distance ourselves from the faith? Do we forget where our lives should be centered? Certainly we do from time-to-time. We loose focus in our human weakness. That is why we must discipline ourselves. We must work to remind ourselves, here in Church, through prayer and the reading of scripture, that Jesus Christ is the cornerstone of our lives.
Brothers and sisters,
Jesus is our cornerstone. We must build our lives upon Him. We must hear Him and see Him through lens of faith. We must cling to Him and possess Him as a treasure that will not fade, that does not change.
St Peter writes (1 Peter 1:3-4):
Blessed be the God and Father of our Lord Jesus Christ! By his great mercy we have been born anew to a living hope through the resurrection of Jesus Christ from the dead,
and to an inheritance which is imperishable, undefiled, and unfading, kept in heaven for you
Both Peter and Paul speak to the fact that the mistakes of the past can be avoided if we keep our eye on Christ, if we are born to new life, and if we possess faith in Him, hear Him, and build our lives upon Him.
Building our lives on Him is not a one time event, a simple conversion. It is putting our converted hearts, our profession of faith, into action. When Paul says: —Keep on doing what you have learned and received— he really means that we must do. We must have an active living faith. A faith that is at the center of our lives in real and measurable ways.
Friends,
The doing can be reduced to pious platitudes. Be nice, be kind, speak kindly, be charitable, sacrifice for others, love. In today’s world people are looking for those things. The problem is is that they are looking in the wrong place. They want government to intervene. They want charity enforced in law. That want kindness under penalty of prison. They want sacrifice, but according to their terms and for their ends.
If Christ is the cornerstone of our lives we not only practice what we have leaned and received – from Jesus Christ, through His apostles and disciples, through our Holy Church and its ministers, but we do it for the right reason – because we live with Christ at the center of our lives. We do not need government and law, like the Jews needed the Law, nor do we need earthly power to impose good upon us. We do because we possess an imperishable, undefiled, and unfading, inheritance.
We can loose it too. We can be replaced by other tenants if we forget to build upon Christ. If we rely elsewhere, if other saviors are more important, if fleeting possessions take hold of us, if faith gets pushed into a corner and is not active and alive at the center of our lives.
Let us take time to reflect on active, living faith. Is Christ the cornerstone of our lives? He is if we act and we do. Let us set aside fifteen minutes a day for prayer, another fifteen for scripture reading. Let us put Jesus at the center of our families by praying before meals, making the sign of the cross before driving. Let us make sure that the children and grandchildren see us doing it — and join us in doing it. Let the neighbors and our co-workers see us. Let us live rightly and do good because Christ is our cornerstone.
By keeping our Lord and Savior Jesus Christ at the center of our lives, in real and discernible ways, we will possess that treasure which awaits us. Amen.
Then that they might learn that not only the nature of justice requires these things, but even from the beginning the grace of the Spirit had foretold them, and God had so decreed, He both added a prophecy, and reproves them in a way to put them to shame, saying, “Did ye never read, The stone which the builders rejected, the same is become the head of the corner? this is the Lord’s doing, and it is marvelous in our eyes;” by all things showing, that they should be cast out for unbelief, and the Gentiles brought in. This He darkly intimated by the Canaanitish woman also; this again by the ass, and by the centurion, and by many other parables; this also now.
Wherefore He added too, “This is the Lord’s doing, and it is marvelous in our eyes,” declaring beforehand that the believing Gentiles, and as many of the Jews as should also themselves believe, shall be one, although the difference between them had been so great before.
Then, that they might learn that nothing was opposed to God’s will of the things doing, but that the event was even highly acceptable, and beyond expectation, and amazing every one of the beholders (for indeed the miracle was far beyond words), He added and said, “It is the Lord’s doing.” And by the stone He means Himself, and by builders the teachers of the Jews; as Ezekiel also says, “They that build the wall, and daub it with untempered mortar.” But how did they reject Him? By saying, “This man is not of God; This man deceives the people;” and again, “You are a Samaritan, and hast a devil.” — Homily on Matthew 21:33-44.
A soldier asked Abba Mius if God accepted repentance. After the old man had taught him many things he said, ‘Tell me, my dear, if your cloak is torn, do you throw it away?’ He replied, ‘No, I mend it and use it again.’ The old man said to him, ‘If you are so careful about your cloak, will not God be equally careful about His creature?’ — Abba Mius
Wikipedia defines a Confessor as:
The title confessor is used in the Christian Church in several ways. Its oldest use is to indicate a saint who has suffered persecution and torture for the faith, but not to the point of death.
I recently blogged about Nan Gilbert, a member of the PNCC who has been discharged from her job simply for her membership and allegiance to the PNCC. You might think: isn’t that employer horrible, persecuting people for their faith in Jesus Christ and their allegiance to Him.
Funny thing, she worked for a Roman Catholic high school run by the Roman Catholic Diocese of Fort Wayne-South Bend. Note that the school still lists her as a member of their staff on their website (as of the writing of this post).
I attempted to confirm the events with the Ecumenical Officer for the Diocese, the Rev. Robert C. Schulte and the school’s principal, Mr. Carl Loesch. Fr. Schulte responded but refused to comment on the status of Ms. Gilbert, citing confidentiality. Ms. Gilbert has personally confirmed these events with me.
Ms. Gilbert was told to renounce her affiliation with the PNCC and come back to full communion with the Roman Catholic Church. She was also asked to renounce any relationship with her fiancee, a former cleric of the Roman Catholic Church. Upon refusing she was told that she could either resign or be fired.
From my perspective, there is the potential for further repercussions aimed at Ms. Gilbert based on what she has reported to me. The whole episode is truly insidious, truly sinful.
In the end this is simple coercion and prejudice. While coercion is allowed for by Roman Catholic Canon Law, this would be an area outside Canon Law, because it affects the member of another Church — an area covered in joint agreements and by the Roman Church’s own prohibitions against coercion. So it comes down to bullying.
Here’s an excerpt from Marian’s Mission Statement:
…As a Catholic community, Marian values the sanctity and individuality of each student and strives to live the example of Jesus Christ as teacher and servant.
Is that saying that Jesus as teacher and servant treated His co-workers without sanctity or individuality? Don’t you just love mission statements. So many words, never reflected upon, never considered. Just a decoration on one’s website. If they cannot follow their Mission Statement how can they follow the Popes and the Gospel?
Grant this, O Christ, that we may never let ourselves be broken by threats, persecution and suffering, but always firmly and faithfully profess Thy holy faith. And when false human judgments pursue and wrong us, grant us the faith of the apostles and courage of the martyrs, that we may be capable to suffer and even die for Thee. Amen. — From the Prayer for the First Station. The Stations of the Cross, A Book of Devotions and Prayers According to the Use of the Polish National Catholic Church.
Here’s a better Mission statement:
“Fides suadenda est, non imponenda”
(Faith is a matter of persuasion, not of compulsion)