Month: September 2009

Christian Witness, PNCC, , , ,

Eucharistic sharing etc.

From the Q&A’s at BustedHalo: Can I receive communion as a Catholic in a —high Anglican— church if they hold the same beliefs about the Eucharist that Catholic do?

Question: I went to a —high Anglican— service and was told that they believe the same thing about the Eucharist as we do. Is it OK therefore for me to receive communion here as a Catholic and if not, why does the church say that I shouldn’t receive here?

The Anglican and Catholic International Dialogue Commission, in a 1981 document entitled The Final Report, claimed in the sections relating to the Eucharist —to have attained a substantial agreement on eucharistic faith.— This, however, does not resolve the question of intercommunion. The reason is that, while both churches may have a common understanding of what is happening at the Eucharist, the significance they attribute to sharing in the Eucharist together is different.

For the national churches that make up the world-wide Anglican Communion, sharing holy communion with members of other denominations is a way of growing together in unity. For the Catholic Church, sharing in eucharistic communion = ecclesial communion. —Ecclesial— means —church.— So communion in this sense takes on an expression of church unity. In what does ecclesial communion consist? Vatican II’s document Constitution on the Church sees four bonds: professed faith, sacraments, ecclesiastical government, and fellowship.

As Anglicans and Catholics are still working out issues relating to authority (ecclesiastical government), the mutual recognition of ministry (sacraments), and our fellowship is sporadic at best, from the Catholic Church’s point of view, it’s not yet —honest— for us to invoke together the consummate sign of unity in faith and life.

That said, the Catholic Church’s Directory for the Application of Principles and Norms Concerning Ecumenism, —recognizes that in certain circumstances, by way of exception and under certain conditions, access to these sacraments (eucharist, penance, anointing of the sick) may be permitted or even commended for Christians of other churches and ecclesial communities— (129)… —The conditions under which a Catholic minister may administer these sacraments . . . are that the person be unable to have recourse for the sacrament desired to a minister of his or her own church…, ask for the sacrament of his or her own initiative, manifest Catholic faith in this sacrament, and be properly disposed— (131).

You will not fail to notice here, I’m sure, that the situation envisioned is one in which a member of another church is present at the Catholic eucharist and wishes to receive communion, and not vice versa. In situations of pastoral need, Catholics have the approval of their own Church to receive the eucharist only in the Polish National Catholic Church, the Syrian Church, and in Orthodox Church, though the latter has not given a corresponding approval so the door is really not open there…

I am including this simply for the reference to the PNCC. The answer leaves off much on the issues that now separate Anglicans/Episcopalians of whatever stripe from the wider Catholic Church. Interestingly, the questioner certainly perceived the lex orandi of the parish he attended as equal to the lex credendi. This common worshiper viewpoint goes right to the heart of recapturing proper liturgy in the Roman Church. He or she likely saw the outward prayer of that particular Parish as more Catholic than thou.

Poland - Polish - Polonia, , , , , , , ,

Polish and Fall Festivals Galore

image0038th Annual PolishFest ’09 at the Blessed Virgin Mary of Częstochowa Polish National Catholic Church through Sunday, September 27th.

Portland, Oregon’s Polish Festival 2009 on Failing Street between the Polish Library built in 1911 and St. Stanislaus Church built in 1907, both located on N. Interstate Avenue in Portland Oregon through Sunday, September 27th.

Polish National Catholic Church of The Good Shepherd’s Fall festival at 269 E. Main St., Plymouth,. Pennsylvania. The second Fall Festival will be held from noon-9 p.m. on Saturday, October 3rd. There will be ethnic food, homemade pies and cookies, games, crafts, a basket auction, and music by classic DJ’s. For more information, call 570-824-1560.

Christian Witness, PNCC, ,

Faith and H1N1

The Departments of Health and Human Services and Homeland Security held a conference call on Thursday, September 24 entitled “Community and Faith-based Organizations and Response to 2009 H1N1 Flu.”

A jointly prepared resource document “H1N1 Flu: A Guide for Community and Faith-based Organizations” [pdf] is now available. They note that local organizations are crucial leaders and resources in their communities and essential partners in comprehensive state and local flu response.

HHS has posted a call summary on their listserv. If you are not part of the HHS listerv, you can join here. Click ‘Join the Mailing List’ under the ‘Newsletter’ box on the right-hand side of your screen.

Copies of the new guide and other resources are available for download.

Christian Witness, , ,

A Lutheran perspective on Ecumanism

From Pretty Good Lutherans: A weighty, heady moment in time

Next week, Lutherans, Catholics and Methodists are gathering in a Chicago church famous for its Irish roots.

They’re marking the tenth anniversary of a joint declaration on the theological doctrine of justification. To celebrate the occasion, church dignitaries are gathering Oct. 1 for an evening of prayer in Old St. Patrick’s Church…

Also see the comments where the writers reflect on the continued obstacles that stand in the way of unity. Surprisingly, as of my last reading, no one has mentioned the role or the scope of the Pope. This looks like a great blog for news on all things ELCA.

More on current events in the ELCA from Beliefnet in Lutheran Dissidents Mull a Separate Future.

PNCC, , ,

Library resources

From Martina, a Reference Librarian at the Albright Memorial Library in Scranton, PA who writes at Notes from a Reference Libarian: New Titles in the Local History Collection

Many of you may not know, but we have a nice collection of resources on the Polish National Catholic Church. These are local and non local resources about the origins and other information about the Polish National Catholic Church. If you are unfamiliar with this church here is a link that explains the history.

As I said we have two new books both on the Polish National Catholic Church. The first book is

  • Journeying Together in Christ: The Report of the Polish National Catholic-Roman Catholic Dialogue
  • Journeying Together in Christ: The Journey Continues.

These are available in the Local History Collection at the Scranton Public Library. You are unable to check out these resources, but you may look at them in the library.

Poland - Polish - Polonia, Political, , , , ,

For my fellow amateur genealogists

From Ancestry Magazine: Russian, German, and Austrian Ancestors in Poland by Raymond S. Wright IIIRaymond S. Wright III is a professor at Brigham Young University, where he teaches genealogical research methods, European family history, and German and Latin paleography. He writes regularly for a variety of genealogy publications and gives conference lectures. Professor Wright is the author of The Genealogist’s Handbook (Chicago: American Library Association, 1995).. The footnotes are mine.

Why do many Austrian, Russian, and German emigrants to America identify home towns that are in Poland? The answer is that Poland has been both an autonomous state and a collection of provinces under German, Austrian, and Russian rule. Norman Davies, author of God’s Playground: A History of Poland (2 vols., New York: Columbia University Press, 1982) suggests that today’s Republic of Poland is not the successor to previous versions of a Polish state. Each incarnation of Poland was unique in its boundaries and in the makeup of its society.

The nation of Poland traces its origins to the Slavic tribes living between the Oder and Vistula rivers on the northern European plain that stretches from the Atlantic in the west to the Ural Mountains in the eastThe country was officially “formed” with the baptism of Mieszko I in 966.. In 1563, through the union of the kingdoms of Poland and Lithuania, the authority of the Polish crown extended to an area that included all of modern Poland, Lithuania, White Russia, and Ukraine. And yet, by 1795, Poland had ceased to exist as a nation.

Divide and Conquer

In the last half of the eighteenth century, Polish nobles, seeking to fortify their power, vetoed any attempt by a king to establish a strong central authority. Poland’s neighbors, seeing her weakness and fearing that one or the other of them might gain an advantage by taking over Poland, decided to divide it among themThis is a very limited description of the situation. A prime impetus for invasion and division was the establishment of the Constitution of May 3rd in 1791. The monarchs of Germany, Austria-Hungary, and Russia saw this as a direct threat to their rule, something that had to be stopped.. The partitions of 1772, 1793, and 1795 left northern and western Poland to the Prussians (West Prussia, Posen, and Mazovia), southern Poland to the Austrians (Galicia and Lodomeria), and eastern Poland to Russia (including Lithuania, White Russia, and Eastern Ukraine). Twelve years later, in 1807, Napoleon nullified the partitions by establishing the Grand Duchy of Poland. After Napoleon’s defeat, the Treaty of Vienna (1815) restored Posen to Prussia and Galicia to Austria. Most of the Russian partition was returned to Russia. At the Congress of Vienna the central region of Poland, with Warsaw, was created as a kingdom, popularly known as the Congress Kingdom of Poland. The Emperor of Russia was made the king of this new kingdom. Continual uprisings by the Polish against the Russians led to complete incorporation of Congress Poland into the Russian Empire by 1874.

The city of Cracow and its environs, in northeastern Galicia, was not returned to Austria by the Treaty of Vienna. Instead, the treaty gave the area autonomy as the Republic of Cracow. It remained the only independent part of Poland until 1846. A peasant uprising against landowners in 1846 invited Austrian intervention, and the Republic of Cracow was annexed to Austrian Galicia that year.

United at Last

Until the end of the First World War, Poland remained an idea rather than a nation. Then, from 1918 to 1921, wars and plebiscites produced a new Polish republic in control of virtually all of the regions that were lost to Russia and Austria in the partitions. This republic also included the former German-ruled areas of Posen, northern Silesia, and a corridor to the Baltic Sea that cut a swath through what had been the western borderland of West PrussiaPrussia being a term co-opted by Germany for the purpose of land grabs. Germans are not Prussians in any sense. Prussians as a distinct ethnic group had ceased to exist. What was formally Prussia, the territory of ethnic Prussians, was always part of Poland either directly, as a dukedom, or a fief..

The Republic of Poland’s life was a short one. On 27 December 1939, Poland capitulated to German invaders; the Germans divided their spoils with their Soviet allies, who had invaded Poland from the east. By 1945, the tables had turned, and the Germans surrendered Poland to the Soviets, who were now in league with the United States, Britain, and France. The stage was set for the birth of a new Poland. Ukraine, White Russia, all of Lithuania, and the northern half of East Prussia were excluded from the new Peoples’ Republic of PolandThis became the Kaliningrad Oblast- never part of Russia, but part of Poland with its main city being Królewiec.. Its northern border extended to the Baltic and its southern border to the Carpathian Mountains. The western border followed the Neisse River north to its confluence with the Oder River, continuing north along the Oder and then north-northeast to Swinoujście on the Baltic coast. Poland’s southeastern border intersected the boundary with Slovakia where the San River originates in the Carpathian Mountains. The border then followed a line north to the Bug River and paralleled the river on its northward course. Then, at Brest, the borderline ran in a northern direction another 160 miles before turning west to end in the Baltic Sea near the Polish city of Braniewo. These boundaries have endured to the present day, although the Peoples’ Republic of Poland has not. As the Soviet Empire collapsed, the Soviet-supported government in Warsaw also dissolved. The Republic of Poland was born in 1989. Today Poland is led by a popularly-elected government and is eager to assume its place in the community of independent nations.

Records Recovered

During the first years after the Second World War, non-Polish minorities fled Poland, leaving it a nation whose citizens were almost all Polish—“unlike any of the Polands of the pastVery true – Poland was multi-ethnic and much more like the “melting pot” often used to describe the United States.. As the inhabitants of post-war Poland cleared away the rubble of their destroyed cities, they discovered that many of the records created by past rulers of Poland had survived the war. A national system of state archives was established to preserve and organize these records. Archives were established in capital cities and in other cities in each województwo (province). These state archives were (and still are) administered by the National Directorate of State Archives in Warsaw. Each provincial archives’ office gathered and preserved the historical records created within the area now encompassed by the provincial boundaries. All records older than one hundred years were to be turned over to these archives. Most civil agencies complied, but churches were reluctant to participate, preferring to keep their records or turn them over to central church archives.

While identifying records, archivists discovered gaps in record series. At first it was supposed that these records had been destroyed or lost. As communication with archivists in neighboring nations improved, however, it was discovered that many records had been taken out of Poland during the post-war exodus of non-Poles to neighboring countries. Consequently, family historians must sometimes seek ancestral records in several locations. During the Second World War Poland fell first under German control and then, at the end of the war, under Soviet authority. Records relating to the war years, as well as alienated records from earlier periods of history, may be found in German, Russian, White Russian, and Ukrainian archives today. The archives in these countries are managed by central archives administrations, the addresses of which can be found in these publications: The World of Learning (London: Europa Publications, 1948—”) and Ernest Thode’s The German Genealogist’s Address Book (Baltimore: Genealogical Publishing Co., 1997) See also Polish Roots by Rosemary A. Chorzempa..

Provincial Archives

Each province in Poland is named after its capital cityThis is blatantly incorrect. See this map.. Each of these capitals houses a state archives which preserve records from the area covered by the province. Some of the records are housed in branch archives at several locations in the province. The map at left shows these provincial capitals. Researchers will find records for ancestral home towns, or at least directions about where they are, by communicating with archives staff in provincial capitals near their forebears’ towns of origin. Rather than guess which archives to contact, family historians can also write to the National Directorate of State Archives in Warsaw. For many years, this office has coordinated all inquiries from genealogical researchers. The archives’ staff in Warsaw will direct researchers’ letters to the appropriate archives. The address for the headquarters of the Polish state archives is Naczelna Dyrekcja Archiwów Państwowych, skr. poczt. 1005, ul. Długa 6, 00—”950 Warsaw, Poland.

Until recently, family historians wanting to use archival resources in Poland were required to obtain written permission from the office of the National Director of State Archives in Warsaw. Today, the directors in provincial state archives have authority to grant access to the sources in their archives. Family historians should write to request permission to visit the archives well in advance of visiting Poland.

Church Records

Today, Roman Catholic, Orthodox, UniateActually Greek Catholic – Churches under Rome, and Protestant churches in Poland generally preserve records at the parish level, although some are in central church archives. To learn where parish records are, a letter to the archdiocese or diocese for the area is necessary. Addresses can be sought in the publications noted above, or through a researcher’s nearest Polish consulate or embassy…

Before family researchers write to archives, it’s best to learn whether the Family History Library in Salt Lake City has microfilmed church or other records from the town in question. The library has a large collection of church records from Poland. These records can be found using the locality search option in the Family History Library Catalog. The records are described in the catalog under the applicable Polish, German, and Russian names for each locality.

Understanding why German, Austrian, and Russian ancestors came to America from towns now in Poland will help researchers discover where ancestors’ records may be found today. Genealogists should visit their local libraries, especially college libraries, to search for atlases of the German, Austrian, and Russian empires published before 1918. The maps contained in these books will aid efforts to locate exactly where ancestors’ home towns were. German, Austrian, and Russian gazetteers from this same time period will describe smaller communities and help simplify the search for towns in atlases…

Poetry,

September 25 – We the First Brigade by Andrzej Hałaciński and Tadeusz Biernacki

The Legions are a soldiers’ tune,
The Legions are a sacrificial pyre,
The Legions are a soldier’s pride,
The Legions are a martyr’s fate.

We the First Brigade,
A sharpshooter’s battalion,
Onto the pyre we have cast them
Our life’s fate
Onto the pyre, onto the pyre.

Oh, how much suffering, how much pain,
Oh, how much blood and how many tears shed,
Despite this there is no doubt,
The end of our wandering has given us strength.

They shouted we were done for
Not believing us, that where there’s a will there’s a way!
We spilled blood on our own
And our beloved Leader was with us.

We don’t want your recognition
Nor your speeches nor your tears
Ended has the time for pleading
To your hearts, to your pockets!

We could in the fire of will
Show the sparks of the youthful hearts,
Carry our lives for an ideal
And our blood and dreams

We can for those who follow
Sacrifice the last of our days,
Among falsehoods saw the nobility,
With our broken bodies and burning blood.

Translation from Wikipedia, unattributed.

Legiony to żołnierska nuta,
Legiony to ofiarny stos,
Legiony to żołnierska buta,
Legiony to straceńców los,

My Pierwsza Brygada,
Strzelecka gromada,
Na stos rzuciliśmy
Nasz życia los,
Na stos, na stos!

O, ile mąk, ile cierpienia,
O, ile krwi, wylanych łez,
Pomimo to nie ma zwątpienia,
Dodawał sił wędrówki kres.

Krzyczeli, żeśmy stumanieni,
Nie wierząc nam, że chcieć – to móc!
Laliśmy krew osamotnieni,
A z nami był nasz drogi Wódz!

Nie chcemy dziś od was uznania,
Ni waszych mów ni waszych łez,
Już skończył się czas kołatania
Do waszych serc, do waszych kies!

Umieliśmy w ogień zapału
Młodzieńczych wiar rozniecić skry,
Nieść życie swe dla ideału
I swoją krew i marzeń sny.

Potrafim dziś dla potomności
Ostatki swych poświęcić dni,
Wśród fałszów siać siew szlachetności,
Miazgą swych ciał żarem swej krwi.

My Pierwsza Brygada…

Poetry

September 24 – Grandma by Anna Kamieńska

Grandmothers have lovely hands,
Books, sweet tea,
Funny words in old songs,
Dresses for dolls and apple cake.

Grandma is a fable, which we do not know
Boxes, perfumes, crewel,
Grandma is mother to my mother,
And I am granddaughter.

Translated by Dcn. Jim

Babcia z wnuczka by Aleksander Mroczkowski

Babcia to są miłe ręce,
Książka, herbata słodka,
Śmieszne słowa w dawnej piosence,
Suknia dla lalki i szarlotka.

Babcia to bajka, której nie znamy,
Pudełeczka, perfumy, włóczka,
Babcia to mama mojej mamy,
A ja jestem wnuczka.

Poetry

September 23 – At the Cemetery by Maria Konopnicka

At the old cemetery, where my fathers
Rest, tired from a life of wandering,
I kneel beneath the cross that stands over them,
and cry …

O God, Thou hast seen them coming to Thee,
Repeatedly falling among briers and thorns,
With their eyes fixed on Thy heaven,
They walked to Thee faithfully!

Thou hast seen them, O God, bent in suffering,
Bearing the burden of death, misery,
In Thy sight, and in Thy name
They are placed into the earth …

Grant, O Lord, their silent hopes!
Please God, let their Matins shine as gold
Above the field of death let them find brightness of
Life!

I know, the day will come, when each grave
Will be opened by Thy hand, each to be humbled before Thee …
O draw towards us! Give us strength to wait,
O God!

Translation by Dcn Jim

Na starych grobach, gdzie ojcowie moi
Spoczęli, życiem strudzeni tułacze,
Klękam pod krzyżem, co nad nimi stoi,
I płaczę…

Boże, Tyś widział, jak idąc do Ciebie,
Padali nieraz wśród głogów i cierni,
A przecież z wzrokiem utkwionym w Twym niebie,
Szli Tobie wierni!

Tyś widział, Boże, jak zgięci cierpieniem,
Nieśli do śmierci niedoli swej brzemię,
Jak pod Twym okiem i z Twoim imieniem
Kładli się w ziemię…

O spełnij, Panie, ich ciche nadzieje!
O daj, niech jutrznia zabłyśnie im złota,
Nad polem śmierci niech jasność zadnieje
Żywota!

Wiem, że dzień przyjdzie, gdy każdą mogiłę
Odemknie dłoń Twa, przed którą się korzę…
O zbliż go ku nam! Daj czekać nań siłę,
O Boże!

Poetry

September 22 – A fragment from The Heart of a Peasant by Maria Konopnicka

In a crowd, in the frost, she stood beneath the wall,
Wrapped in an old russet coat of her husband’s.

A dreary thing in this grizzled red coat,
Later soaked through with tears,
Torn in the back — the back bent from the adversity and toil
Of a wretch, who from the darkness never reaches
Out toward the light
With one single animating hope.

And a grievous thing it is, this coat,
Melancholy, and by itself so mournful,
As though not a rag at all, but a fresh wound
On the body of a nation, bleeding.

Sometime, when the storms and gales blow through
And a century of sunlight wraps itself in azure,
The world will talk of this russet coat
And it will be named in epic folk histories.

And maybe then even we, we ourselves,
Will save this miserable, woolen, torn remnant
Among the national treasures and monuments
–Maybe we ourselves we bathe it in tears.

Translation from Special Sorrows: The Diasporic Imagination of Irish, Polish, and Jewish Immigrants in the United States by Matthew Frye Jacobson

W tłumie na mrozie stanęła, pod ścianą,
Okryta starą, mężowską sukmaną.

Posępna rzecz jest ta siwa siermięga,
Przesiąkła potem i Izami i zdarta
Na zgiętym w pracy i niedoli grzbiecie
Nędzarza, który nigdy z ciemności nie sięga
Do światła żadną ożywczą nadzieją…
I smętna rzecz jest, i zadumy warta,
I sama w sobie taka żałośliwa,
Jakby nie łachman, ale rana żywa
Na narodowym ciele się krwawiąca…
Kiedyś, gdy wichry i burze przewieją
I rozbłękitni się w sobie wiek słońca,

O tej siermiędze mówić będą w świecie

I zwać jej dzieje ludu epopeją…
I może wtedy nawet my, my sami,
Wśród narodowych skarbów i pamiątek

Ten nędzny, zgrzebny, poszarpany szczątek
Chować będziemy – i oblewać łzami!