St. Patrick of Ireland, Bishop, (461)
St. Joseph or Arimathea, (1st century)
St. Paul of Cyprus, Confessor, (760)
St. Julian of Antioch, Martyr, (unknown)
St. Gregory Makar, Bishop, (1010)
St. Eusebia, Abbess, (680)
The Polish National Catholic Church website has posted The Sacrament of Matrimony in the Polish National Catholic Church (PDF document) which was Presented to the XXI General Synod and which was accepted unanimously by the Polish National Catholic Church Doctrine Commission during their meeting on September 4, 2002.
The paper covers the following:
- Matrimony —“ A Sacrament
- The Priest is the Minister of the Sacrament
- Administration of the Sacrament of Matrimony
- Ceremonies
- Annulment, Dissolution and Divorce
- The Church Fathers and Dissolution of Marriage
- Impediments to Marriage —“ Grounds for Annulment or Dissolution
- Permission to Remarry
- Procedures for an Annulment or Dissolution of a Marriage
- Matrimonial Commission
I highly recommend this paper to anyone interested in the PNC Church’s understanding of matrimony and its Doctrine on the Sacrament of Matrimony.
St. Longinus the Centaurian, Martyr, (1st century)
St. Zachary of Rome, Bishop, (752)
St. Lucretia, Virgin and Martyr, (859)
St. Matilda, Widow, (968)
St. Euthychius, Martyr, (741)
St. Leobinus, Bishop, (558)
I took a look at the Pope’s Apostolic Exhortation “Sacramentum Caritatis” (Sacrament of Charity) on the Eucharist and the press that surrounded the release of the document. Wow – how can so many have their facts so confused.
I read through one press account that was so far removed from the actuality of the document as to be a basic lie. What was worse however were the public comments attached to the article. People argued over points in the press report, proclaiming the Pope good or evil, depending on perspective, and arguing over things that existed only within the article.
On issues of religion the press scores 100% on the you can fool most of the people all of the time.
Now I have my own perspective, and would proffer the following:
- Was this meant for the Latin Church only? I understand that the general points address the entire Church, but I saw nothing that spoke to the Eastern Churches in any particular way – addressing their Tradition or tradition. Did I miss something or was there nothing there.
- I know the term ‘reform of the reform’ is popular, and I guess it fits that need. That being said, I do not see the needs of traditionalist Roman Catholics addressed anywhere in the document. The much vaulted Motu Proprio, coming any day, still lies in the dust of adherence to V-II norms. Whoever is at the core of the Motu Proprio leaks is really yanking peoples chains – and is without charity.
- The discussion of proper architecture is long overdue, but the document leaves design in the hands of folks like Bishop Tod Brown, Donald Trautman, and Cardinal Mahoney. The Eucharist will continue to be relegated to the broom closet in diocese like those.
- The Eucharist is indeed a sacrament of charity and of the graces necessary for men and women. I’ve addressed this point in this blog before. The continued exclusions and prohibitions outlined in the Exhortation fall short of attaching Eucharistic reality to practice. The R.C. model continues to be prescriptive. As such, it limits and restricts the healing grace, present in the gift of the Eucharist.
- The discussion of the celibacy issue continues to mix metaphors. Tying a man made rule to a Divine mandate, and demanding of the Lord a grace that only the Lord can give, is not working for the building up of the Church. As God’s grace must flow freely into the hearts of men and women from Eucharistic reception, with those men and women, and thus Church, reaping its benefits, so too must the Church be trusting of the graces given to men for presbyteral service – whether married or not.
- The Latin issue is a non-issue. As far as I’m concerned everyone should learn a little. For folks in the U.S., it will provide some insight into the origins of parts of the English (and a lot of the Spanish) language. It is also part and parcel of a vast repertoire of fantastic Church — and secular — music. Expand the mind and be open. All the complaining over Latin being restrictive is ironic coming from those whose minds are shut to learning anything of their heritage and history.
Of course the PNCC has a different take on reception of the Eucharist, celibacy, architecture, T/tradition, and language. We were ahead of the curve by about 60 years on all the truly positive aspects of V-II without loosing proper praxis. As I’ve noted before, the damage done in the 10 years following V-II will take 3-4 right thinking Popes about 100 years to fix.
In all, this is a good first step, giving a slight nudge to the people of the Roman Church, turning them ever so slightly onto the right road. I hope it continues.
Saints Roderic and Solomon, Martyrs, (857)
St. Gerald of Mayo, Abbot, (732)
St. Euphrasia, Virgin, (420)
St. Gregory the Great, Bishop, (604)
St. Maximilian, Martyr, (295)
Saints Peter, Gorgonius, and Dorotheus, Martyrs, (303)
Solemnity of the Institution of the Polish National Catholic Church
St. Constantine, Martyr, (6th century),
St. Sophronius of Jerusalem, Bishop, (638)
St. Aengus the Hagiographer, Bishop, (824)
Live on in Me, as I do in you. No more than a branch can bear fruit of itself apart from the vine, can you bear fruit apart from Me.
Today we celebrate the democratic Catholic ideals of the Polish National Catholic Church. Today we celebrate the 110th anniversary of the founding of our Holy Church.
We continue, each day, year after year, to proclaim Christ, and to advance those democratic Catholic ideals, and to acknowledge with thanksgiving those who came before us.
Let’s take a moment to reflect on the meaning of Catholic democracy. So my question: Why a democratic Church?
Let’s talk a little about the means before we discuss the ends.
The Constitution of the PNCC is very clear in assigning various roles and duties to the members of the PNCC. These assignments come from our understanding of Church as a Divinely established society of believers united together.
The Confession of Faith of the PNCC, which each member makes, states in paragraph six:
I BELIEVE in the need of uniting all followers of Christ’s religion into the one body of God’s Church, and that the Church of Christ, Apostolic and Universal, is the representation of this Divine community of mankind
As such, each professing member has spiritual and material duties toward the Church. Further, the Constitution of the PNCC lays out the authority of the Church as being vested in three branches: the legislative, executive and judicial.
In matters of Faith, morals and discipline the authority of this Church lies in the hands of the Prime Bishop, Diocesan Bishops and Clergy united with them. In administrative, managerial and social matters, this Church derives its authority from the people who build, constitute, believe in, support and care for it. Therefore, all Parish property is the property of those united with the Parish, who build and support the Church, and conform to the Rite, Constitution, Principles, Laws, Rules, Regulations, Customs and Usages of the Church.
This society then, this coming together of people is ordered and organized so that it fulfills its duties.
The democracy of the Church is the means to achieving the Church’s ends. In response to my question: Why a democratic Church? I answer: To carry out the objective and aim of the Church.
Our Constitution has a Preamble and it states the following:
The first and foremost objective and aim of this Church is the salvation and sanctification of the Polish people and of all others united with this Church…
By divine imperative the sacred mission of this Church is to carry the light of Jesus Christ before the people, constantly reminding them that their aim is to live in the spirit of God, in truth, love and righteousness, seeking the truth by reading and studying the Holy Scriptures with the aid of the accumulated wisdom of the ages.
Each time we look at the magnificent gift we have been given, the living Church which has been handed on to us, we must remember that democracy is the means to a preordained end.
Some misunderstand, thinking that the Church has been given to them, in its democratic form, as a personal possession. It has not. Some think that democracy is a good onto itself. It is not. Some think that ownership, possession, and control are the gift they have received. They would be wrong.
We have not received possession, control, or ownership, but rather we have taken on the solemn and awesome duty of stewardship. We are obligated, in accepting this stewardship, to use all we have been given, by God, for God’s purposes. God’s purposes as taught to us by His son, Jesus Christ.
Whenever we lose sight of the purpose, the goal of our democratic Church, whenever we lose sight of democracy, not as a good in and of itself, but as a tool to meeting the aim and objective of Jesus Christ as faithfully taught by the Holy Church, recall the great painting that appears in St. Stanislaus Bishop and Martyr Cathedral. Jesus is leading, Bishop Hodur following, the clergy and people following thereafter.
Jesus is in the lead, the Bishops following in His footsteps, and the democratic Church following thereafter as stewards of God’s gifts.
If we fail to heed that message, the warnings Paul gave to Timothy will apply to us:
some will depart from the faith by giving heed to deceitful spirits and doctrines of demons, through the pretensions of liars whose consciences are seared
If we rightly understand our obligations, if we clearly see the One who leads, if we remain united to the Holy Church and God’s purposes then Jesus’ words will apply to us:
If you abide in me, and my words abide in you, ask whatever you will, and it shall be done for you. By this my Father is glorified, that you bear much fruit, and so prove to be my disciples.