Year: 2010

Everything Else,

Vagante group falls apart

An older story, but worth noting for those who dabble in the vagante world.

This is why I am a firm believer in the Cyprianic definition of Orders. If one is in the Church you are ok, outside the Church, who knows… Also, to answer any response to those who would say that they are part of the “Old Catholic Union of Utrecht,” the Utrecht Union does not recognize any denomination in the United States or Canada other than the Episcopal Church. A list of member Churches is here.

The “Reformed Catholic Church,” a vagante group, fell apart in late November, early December amid a scandal involving its “Archbishop” and other “clergy.” The Columbus Dispatch covered the details in Catholicism offshoot dissolves after scandals:

An independent Catholic denomination with its global headquarters in Columbus has disbanded, having been torn apart after publicity about the criminal backgrounds of its top leader and a former priest.

Critics of former Archbishop Phillip Zimmerman of the Reformed Catholic Church say he covered up his 2005 felony conviction and allowed participation by a convicted child molester.

Zimmerman resigned last week because “I was becoming the focus of controversy,” he said Wednesday. The church’s bishops then voted to dissolve the denomination, which was founded in 2000.

Individual parishes probably will continue to operate. Most Reformed Catholic congregations rent space or meet in homes, and none received funding from the Columbus headquarters.

Zimmerman said he will continue to serve at the Ascension of Our Lord Basilica on E. Broad Street on the Near East Side, which will stay open. He wouldn’t rule out organizing a new denomination.

Its membership numbers are difficult to pin down, but Zimmerman has estimated the worldwide body at 200,000. A Web site lists six parishes and missions in Ohio; it’s unclear if they all have a physical address.

At the Ascension of Our Lord Basilica, the most-attended Sunday Mass might have 30 or 40 people, said Bishop Marcis Heckman, the church rector.

Zimmerman came under fire when e-mails and Internet postings pointed out that a convicted child molester and former priest was allowed to participate in the denomination’s annual meeting in October. Sean-Michael Lyons wore vestments and sat with priests during Masses.

Then, news of Zimmerman’s own conviction circulated online.

Zimmerman, whose full name is George Richard Phillip Zimmerman, pleaded guilty in 2005 to fraud for his role in a scheme that cost the U.S. Department of Education more than $533,000…

Per the St. Louis Post-Dispatch, this was the group that the Rev. Marek Bozek (could have developed something if he sought Catholicism rather than vagante fun and other nonsense) had reached out to for coverage.

PNCC, , ,

Roast Pork Dinner

A Roast Pork Dinner will be held at Good Shepherd Parish, 27 Teller St., Amsterdam, NY on Saturday, February 20th from 4-7pm. The dinner features the Parish’s famous Roast Pork with mashed potatoes, carrots or beets, soup, and dessert. Dinner tickets are $10.50 per person, children 5-12 $5, and children under 5 free. For advance ticket sales please call 518-842-3241.

I highly recommend this dinner. I’ve eaten-in and had their Polish take-out. They are amazing cooks and a really great Parish family.

Poland - Polish - Polonia, ,

Pączki day is almost here

From TimeOut Chicago: A very Fat Tuesday

Calling paczki doughnuts is like calling Lady Gaga a bit flamboyant. Paczki (pronounced —poonch-key—) are fried rounds of spongy, eggy, yeasty goodness, and while many cultures have their own takes on them, no one goes bananas for them like the Poles, especially the week before Lent. Follow our paczki primer for a deep-fried Fat Tuesday…

Smacznego! Enjoy!

Perspective, ,

Some people have a lot of class, and they deserve thanks

My son now has orthodontia. One of the keys to successful treatment is really good oral hygiene. His orthodontist, Dr. Michael Parker (I’d very highly recommend him to anyone in the Albany area) suggested that for flossing he use a new product called the Platypus flosser. These are similar to flossers you can find in a drugstore etc, but they are molded differently so as to fit under the orthodontia. It is really quite inventive and easy to use.

In any event, the doctor gave us a sample and a website for ordering. The Platypus is not available in retail stores. I went on-line to order and… well… I could say pricy, but that would be an understatement. A bag of 25 is $13.95. That’s $0.558 per flossing experience.

Being the good dad, and wanting success for my son, I proceeded to order the flossers, taking advantage of a ‘two free bags when you order ten’ offer. That brought the per unit price down a little. In the midst of ordering I did become a bit incensed at the price and let the company know in the order for comment box. My statement basically indicated that they were overpriced for a piece of moulded plastic, that I didn’t like the price, and that I was ordering because there were no alternatives.

The shipment came today. Included therein was a 10% off coupon for my next order, and here’s the classy part, a personal note from Jessie Sturgis, their Marketing Coordinator. Needless to say, it was a very kind note, expressed understanding of my position, and indicated a commitment to lower prices once production picks up and they enter the retail market.

Ms. Sturgis, thank you for the time you took to speak to a customer and to understand the customer’s point-of-view. With that sort of class your company will go far.

PNCC

Fr. Calvo on the Solemnity of the Presentation

From Fr. Randolpf Calvo of Holy Name Parish in Deerfield, CT: Is There Something More to the Feast of the Presentation?

This liturgical observance is based on Luke 2:22-23. Luke is a Gentile author and his record of the Jewish rites associated with the birth of Jesus are somewhat muddled. These are not customs Luke is personally familiar with as he writes his Gospel. This is clear in the conflation of the presentation of Jesus account, which should have occurred one month after His birth (Numbers 18:16), with that of Mary’s purification on the 40th day after giving birth to a male child (Leviticus 12:2-4), which is the basis of Luke 2:24, and which is also the basis of much of the confusion associated with this account. Even so, they are reported more for theological purpose than historical, and in this they become more profound in what they convey. We are not seeing what happened, but we glimpse why it happened.

For example, when the angel Gabriel announces to Mary that she will be the mother of Jesus, —the Son of the Most High,— (Luke 1:32) she is at first confused by the pronouncement, but then in faith responds, —‘Let it be with me according to your word.’— (Luke 1:38) Mary then gives beautiful expression to her feelings in what the church has come to refer to as the Magnificat. This passage is found in your Bibles at Luke 1:46-55. If you go to your Bibles, you may find there a footnote directing you to 1 Samuel 2:1-10. It is very possible that Mary gave expression to her wonderment and glorified God because of all the events we associate with the Annunciation, but that she expressed them in words so similar to those of Hannah in similar circumstance is more likely for theological purpose than for historical record.

Luke has reached back into the Holy Scriptures of his day to help give expression to the mystery of God’s dramatic role in the birth of Jesus. Hannah was barren and her son Samuel was born only through the intervention of God. In response to Samuel’s miraculous birth, Hannah offers her prayer of joyous praise. When Luke imitates unabashedly these words in the Magnificat, his intention is to connect the two events in the mind of the reader. Anyone familiar with the Holy Scriptures would have realized immediately the connection between the two and that the actual words were not meant to be historically accurate. They were meant to be theologically profound.

Luke continues this theme from the Annunciation to that of Jesus’ presentation at the Temple, which has its parallel when Hannah presents her son Samuel at the Lord’s sanctuary at Shiloh (1 Samuel 1:21-28). Hannah fulfills her promise to God. The young child Samuel is presented at the sanctuary with the mother’s words: —‘I have lent him to the Lord; as long as he lives, he is given to the Lord.’— (1 Samuel 1:28) This prepares Luke’s readers to think of Jesus in the same way, as one whose life is given over completely to God.

Still with Jesus’ presentation in mind, at Luke 2:23 the Evangelist refers to the Mosaic Law of the firstborn male child. According to Exodus 13:2,15 and Numbers 18:15-16, such a child would be redeemed by a payment of five sanctuary shekels. Luke makes no mention of this payment. Instead, he tells the story of the presentation at the Temple, a custom about which absolutely nothing is mentioned in the Old Testament. Since Luke makes reference to the tradition of the redemption of the firstborn male at Luke 2:23, he would also have known about the monetary equivalent. When Luke instead speaks of the presentation, it is because Jesus is already at birth —the Son of the Most High.— Jesus need not be redeemed by the sanctuary shekels because He already belongs to God, He already is God.

Luke’s account of Jesus’ presentation speaks amply of Jesus’ coming life of dedicated service to God and as God’s Son. The historical record of this event is confounded in Luke’s account, but its truth remains unambiguous. The story is not imaginary. It is most likely based on an actual remembrance that Jesus’ family performed the standard Jewish rituals following the birth of a child, but neither is its purpose to merely record history. There is something more. Its truth is in its purpose and meaning. This is why it is gospel-proclamation, and this is its real literal truth.

Perspective, Political, , ,

IWJ sponsors Public Policy Training

Save the Date for Interfaith Worker Justice’s Public Policy Training!
March 14th-16th – Chicago

Learn from experts on the IWJ national staff and local organizational leaders. The trainers bring extensive experience in interfaith organizing, worker and union campaigns, and organizational development.

This Training is designed for:

  • Organizers with faith-based organizations or workers centers
  • Board members, leaders, or volunteers of interfaith organizations
  • Religious or community outreach staff of unions

Sessions covering…

  • How you can be involved in moving federal, state, and local legislation?
  • How to engage in multi-racial alliance building around policy issues?
  • How to engage labor and religious leaders in your policy goals?
  • The current status of Immigration, Jobs, and Wage Theft campaigns and legislation?

IWJ National Office
1020 W Bryn Mawr, 4th floor
Chicago, IL 60660

More information on registration and costs is available at the IWJ website.

Perspective, Political, , , , ,

Filibuster, how did that Liberum Veto work out for you?

Those who don’t know history are destined to repeat it.” — Edmund Burke

The current method of filibuster being used in the U.S. Senate reminds me of the corrupted version of the Liberum Veto as practiced during the periods in which the Polish Commonwealth was weakened.

From Wikipedia: Liberum veto (emphasis mine):

[The] Liberum Veto (Latin for I freely forbid) was a parliamentary device in the Polish-Lithuanian Commonwealth. It allowed any member of the Sejm to force an immediate end to the current session and nullify all legislation already passed at it by shouting Nie pozwalam! (Polish: I do not allow!).

From the mid-sixteenth to the late eighteenth century, the Polish—“Lithuanian Commonwealth utilized the liberum veto, a form of unanimity voting rule, in its parliamentary deliberations. The “principle of liberum veto played an important role in [the] emergence of the unique Polish form of constitutionalism.” This constraint on the powers of the monarch were significant in making the “rule of law, religious tolerance and limited constitutional government … the norm in Poland in times when the rest of Europe was being devastated by religious hatred and despotism.”

This rule evolved from a unanimity principle (unanimous consent), and the latter from the federative character of the Polish-Lithuanian Commonwealth, which was essentially a federation of countries. Each deputy to a Sejm was elected at a local regional sejm (sejmik) and represented the entire region. He thus assumed responsibility to his sejmik for all decisions taken at the Sejm. A decision taken by a majority against the will of a minority (even if only a single sejmik) was considered a violation of the principle of political equality.

In the first half of the 18th century, it became increasingly common for Sejm sessions to be broken up by liberum veto, as the Commonwealth’s neighbours —” chiefly Russia and Prussia —” found this a useful tool to frustrate attempts at reforming and strengthening the Commonwealth. The Commonwealth deteriorated from a European power into a state of anarchy.

Many historians hold that a major cause of the Commonwealth’s downfall was the principle of liberum veto. Thus deputies bribed by magnates or foreign powers, or simply content to believe they were living in some kind of “Golden Age”, for over a century paralysed the Commonwealth’s government, stemming any attempts at reform.

In the past, the U.S. Senate was governed by a high degree of decorum. It was the house of slow deliberation, and where disagreement arose, it arose in a gentlemanly form. As with the way the Liberum Veto was used as part of proper deliberation, the atmosphere of discourse and compromise had worked to strengthen the country.

In momemts of severe disagreement, a Senator could rise and invoke a filibuster (as everyone points to, recall Jimmy Stewart in Mr. Smith Goes to Washington). The Senator invoking the filibuster had to occupy the floor and continue deliberation, expounding on the reasons he was against the legislation or otherwise wasting time. It was a personal effort at blocking legislation.

Certainly, power and politics played a role in the past, but not to the extent to which it has over the past 20 years. We have moved from a proper system of checks and balances to the misuse of such, much as the Liberum Veto came to be misused. In this day, one Senator may simply state that he disagrees with some legislation, nomination, or treaty and retire to his golf game while that issue remains blocked indefinitely. Any issue may now become the hostage of any one man.

In order to move past the filibuster a super majority is required. In effect, most legislation now requires a super majority to get past the whim of any one Senator. Our government in general, and particularly any effort at substantive reform, may be brought to a grinding halt. As with the corruption of the Liberum Veto, a Senator’s objections are no longer personal, deeply held beliefs that a Senator was forced to defend in person. They are no longer part of the art of gentlemanly disagreement. The filibuster is a weapon in the hands of every Senator doing the bidding of his masters, i.e., the interest groups, lobbyists, and moneychangers.

The danger of the corrupted Liberum Veto lives on in the form of Senate filibusters under current Senate rules. While the filibuster does have a role in defending the opinion of the minority, it should not be used to permanently impede the will of the majority. That is not how the framers envisioned our system. More dangers lie ahead. The filibuster in the hands of a Senator kowtowing to a foreign power (Israel, China) will further speed the end of the American experiment. It is time to get this powerful tool back in check.

Perspective, PNCC, , ,

Children and church

Felix Carroll, a former Albany Times Union writer recently published a wonderful reflection on his son’s introduction to church and why parents should take the time to bring their children to the Catholic faith. In Heigh-ho, it’s off to church we go he says:

For reasons that are equal parts practical, political, spiritual and personal, about three years ago, when “my beloved son in whom I am well pleased” (Matthew 3:17) turned 4-years old, I began dragging him to church on Sundays.

Yes, I had my doubts that first day. Particularly during the consecration, when the priest said the words “Take this, all of you, and eat it. This is My Body …” All the talk of body and blood, soul and divinity, I wondered if expecting my boy to comprehend all this was like expecting him to understand the movie “Blade Runner.”

Still, at the time, he knew more about Spider-Man than he did about God, and I felt guilty as a result. He could deliver a disturbingly detailed lecture on a fictional character like, say, Salacious Crumb, the Kowakian monkey-lizard in the motley court of Jabba the Hut, and yet he knew next to nothing about that nonfictional wild rebel from Nazareth who (word has it) changed the world.

Why church? Such a question would be unheard of a couple generations ago. And so maybe mutiny against the modern day is part of it. But it’s not just because my parents forced my siblings and me to attend, and that their parents forced them and onward down the family line, stretching in a buoyant backstroke through the centuries. There are other reasons.

When I was coming of age in the 1980s, the most well-known faces of Christianity in our nation were televangelists who often spoke with venom, whose suits were expensive, whose homes were huge, who made wild and unfulfilled apocalyptic predictions, and who struck me as absolute lunatics.

It was they, and not archetypal youthful rebellion, who prompted me to run in the opposite direction, back through my Catholic upbringing and out the other side to the lonely, spiritual bottomlands where absolute truth could be tossed in the air and riddled with buckshot.

At the time, I was a greenhorn when it came to demagoguery. As I got older, I wasn’t so easily discouraged. I became a father of a baby whom I’d rock to sleep. He became a growing boy whom I wished to rock awake. And what do I wish him to see?

I want him to see that the face of religion today isn’t the political-hacks who talk about the “real” America. It isn’t the Pharisees of cable news whose popularity and bank accounts are contingent upon stoking and exploiting political and religious polarity.

So, yeah, I drag my boy to church in an effort to inoculate him from the modern-day snake-oil salesmen, and for him to see the face of spirituality in the people who go about the world doing good for others, who do so quietly, who have one foot on Earth and one in eternity. People, in other words, who’ve got it together.

I take him to church because the following is indisputable: A spiritual life will protect him from the bad things that will surely happen in his life. The bad things won’t be as devastating.

There are other reasons. How about this: Science, medicine and politics offer, at best, huge answers to small questions. Today, the biggest question — why are we here? — is all but ignored outside of the specially built edifices designed for such rumination — our churches and synagogues (and a goodly number of Irish pubs).

In a passage from a book titled “Lectures in Orthodox Religious Education,” by Sophie S. Koulomzin, the author writes: “If the child’s environment is penetrated by a living spirit of faith and love, the child will discover it, just as it discovers parental love and security.”…