Tag: Bishop Hodur

Christian Witness, PNCC,

Bishop Ackerman’s shout out to the PNCC

To the PNCC from his address to Forward-in-Faith, from VirtueOnline:

Witnessing the breaking of relationship with the Polish National Catholic Church for many of us a tragedy, because he happen to live in areas where that was a viable ministry between Episcopal parishes and Polish National Catholics The ending of ecumenical relationships, or at least a pause. It didn’t look all that bright…

Of course, not a bright moment, but a sad consequence of becoming less than Catholic.

I fully understand his points, the “stew” issue. That said, there is Catholic and non-Catholic and the PNCC chose Catholic, therefore no deaconesses, priestesses, and other such innovation which is apart from Scripture and Tradition. The stew comes from good ecumenical relation and working to common purpose: making Christ known, peace, the heavenward journey. As Bishop Hodur pointed outSee: Address in Wilkes-Barre, Pennsylvania, 1902 from Bishop Francis Hodur, Sermon Outlines and Occasional Speeches 1899 —“ 1922, (c) 1999 Theodore L. Zawistowski, Polish National Catholic Church, Central Diocese, we raise scandal when we criticize and ignore others who follow Christ. At the same time, we cannot be who we are not.

As my fellow blogger, the Young Fogey, might point out, you must decide who changes whom. Either the Church changes you or you change the Church. One way is Catholic, the other Protestant. Regardless of the selection, we all should stand together in witnessing the charism of the Spirit active in the Church’s many expressions. It does not mean we can abjure Scriptures and Tradition, because they are part of who the PNCC is – its central being. Each must choose their way, and as Bishop Ackerman points out, continue love each other as family without becoming who we are not.

Christian Witness, Poland - Polish - Polonia, , , ,

From the pulpit: crucify him

From Interia: Podpadł księdzu, bo ogrodził działkę

Mieszkaniec Rakszawy (woj. podkarpackie) ogrodził swoją działkę, przez którą niektórzy parafianie chodzili na skróty do kościoła. Nie spodobało się to proboszczowi parafii w Trzebosi, który skrytykował go za to z ambony. Sprawę nagłośniły nowiny24.pl.
Chociaż podczas kazania nie padło żadne nazwisko, na efekt słów proboszcza nie trzeba było długo czekać – jeszcze tej samej nocy ktoś pomalował panu Sławomirowi Prucnalowi sprejem elewację domu i budynku gospodarczego. Pojawiły się tam napisy “złodziej” i “zrób bramę”.

“Od tamtej pory odczuwam wrogość ze strony niektórych mieszkańców” – powiedział nowinom24.pl pan Sławomir. “To jest moja własność. Nie zrobiłem nic złego, na wszystko mam dokumenty i wymagane pozwolenia. Zresztą do kaplicy prowadzi droga publiczna, z której każdy może korzystać, a nie jak do tej pory chodzić przez moje podwórze” – dodaje.

Prucnal mieszka w Rakszawie jednak należy do parafii w Trzebosi. Jak zaznacza, jest osobą wierzącą, praktykującą i zaangażowaną w sprawy parafii – przed tegoroczną Wielkanocą ufundował np. witraż do kościoła wart 4 tys. zł, za co otrzymał podziękowania od proboszcza. Niestety, jak się okazuje, dobra opinia na nic się zdała. Proboszcz Józef Fila twierdzi, że ogradzając swoją działkę pan Sławomir zrobił krzywdę parafianom, bo utrudnił im dojście do kościoła i gotowy jest spotkać się z Prucnalem w sądzie.

Pan Sławomir zażądał, za pośrednictwem adwokata, by proboszcz podczas jednego z kazań, publicznie go przeprosił. Do tej pory jednak się nie doczekał i wszystko wskazuje na to, że przeprosin nie będzie. “Nie pozostaje mi nic innego jak pozwanie do sądu proboszcza o zniesławienie” – stwierdził pan Sławomir.

Konfliktem na linii proboszcz-parafianin zainteresowała się komenda policji w Rakszawie, która – pod nadzorem prokuratury w فańcucie – prowadzi śledztwo w tej sprawie.

In short, the parish priest in Trzeboś, Poland, took his neighbor from Rakszawa to task from the pulpit because his neighbor closed off a portion of his land, which he uses as a garden. Parishioners visiting the chapel next to the parishioner’s land had been using the garden as a thoroughfare to get to the chapel. The chapel is easily accessed from the road, and there was really no need for the shortcut.

After denouncing the neighbor from the pulpit, his home was vandalized.

Interestingly, the neighbor, a good Catholic and member of the Trzeboś parish, is a huge supporter of that parish, recently paying several thousands of złoty for the installation of a new stained glass window at Easter. His good efforts, of course, have been forgotten. The pastor has stated that he will take the neighbor to court for “wronging his parishioners.”

Hearing this is chilling. These towns are small, and one negative word from a local pastor can ruin a person’s life (as well as his property). It gives great power to priests who see everything as belonging to them. Of course, these little chapels and sanctuaries are huge money makers for the local pastor. It is an undertaking, engaged in by some pastors in Poland; the promotion of special shrines and chapels for the sole purpose of financial gain. Of course the people tend not to see that, but rather operate on faith, giving glory to God by their hard work and donations.

It is interesting that this happened in Rakszawa. I’ve been there. One of the churches in the area was built during communist times, at night, by the labor of people who worked the entire day before. All material were donated. The story is similar to the one concerning the building of the Arka, the only Catholic church in Nowa Huta. One apocryphal story I heard noted that when the communist authorities showed up to put a stop to the work in Rakszawa, they inquired as to who was in charge. They were consistently pointed to an elderly grandmother who sat at her kitchen table all night. She, of course, let the communists know exactly what she thought of them – she sat silently refusing to answer their questions.

Bishop Hodur spoke strongly against priests who criticized and derided their followers from the pulpit. The pulpit is the place from which the sacrament of God’s Word goes forth. It is sad that it continues to be profaned in such a way.

The priest involved is the Rev. Józef Fila of Divine Providence Parish in Trzeboś, Poland. The chapel in Rakszawa: B.V.M. of Częstochowa. Sad…

Perspective, PNCC, ,

10 reasons I’m a National Catholic —” Reason 4: Unity in essentials, latitude in non-essentials

There is quite a history behind the famous saying: “In necessariis unitas, In dubiis libertas, In omnibus autem caritas” (In essentials unity, In doubtful things liberty, But in all things love). This saying is commonly referred to as the “Friedensspruch” or “Peace Saying.”

The quote is sometimes attributed to St. Augustine. In reality it is properly attributed to Peter MeiderlinOn the, spurious claim that Augustine was the author, see especially Friedrich Lí¼cke, íœber das Alter, den Verfasser, die ursprí¼ngliche Form und den wahren Sinn des kirchlichen Friedensspruches “In necessariis unitas, in non necessariis libertas, in utrisque caritas!: Eine litterarhistorische theologische Studie (Gí¶ttingen: Verlag der Dieterischschen Buchhandlung, 1850), 4-6; Eekhof, Zinspreuk, 10-15., a Lutheran theologian and pastor who lived in Augsburg during the early seventeenth century. Meiderlin lived in a very troubled times, a time exposed to the ravages of the Thirty Years War and its aftermath. There was ongoing strife between Lutherans and Calvinists as well as within Lutheranism itself. The Lutheran movement had become a battleground for competing political forces and numerous doctrinal disputes based on theological differences among the leaders of the nascent Reformation.

Why go off into Lutheran and Reformation history? Really, to understand the basis for my reasons in joining the PNCC. Every confession has, to some extent, turned the “Peace Saying” on its head. This is perfected in the great departure from what was commonly believed among all Christians in the Church of the first 1,000 years to a development of unknown doctrines and laws.

Peter Meiderlin’s argument for peace is illustrated in the story of a dream he hadThe account of the dream is found in Meiderlin’s original Latin book, entitled Paraenesis votiva pro pace ecclesiae ad Theologos Augustanae Confessionis, based on the edition of Pfeiffer, was reprinted by Lí¼cke in íœber das Alter, 87-90.:

In the dream he encounters a devout Christian theologian in a white robe sitting at a table and reading the Scriptures. All of a sudden Christ appears to him as the victor over death and the devil and warns him of an impending danger and admonishes him to be very vigilant. Then Christ vanishes and the Devil appears in the form of a blinding light, moonlight to be exact, and claims to have been sent on a mission from God. He states that in this final age the Church needs to be protected from all heresy and apostasy of any kind and God’s elect have the duty to safeguard and keep pure the doctrinal truths they inherited. The Devil then alleges that God has authorized him to found a new order of these doctrinally pure elect, some sort of a doctrinal heritage coven. Those who join will bind themselves to an oath of strictest observance to these doctrines. The Devil then extends to our devout theologian the invitation to join this militant fellowship for his own eternal welfare. Our theologian thinks about what he has just heard and decides to bring it in prayer before God, upon which the devil immediately vanishes and Christ reappears. Christ tenderly raises the trembling Christian up, comforts him most kindly, and before he departs admonishes him to remain loyal only to the Word of God in simplicity and humility of heartFound at “In Essentials Unity”: The Pre-History And History Of A Restoration Movement Slogan by Hans Rollmann..

Meiderlin’s dream captures my state of mind in coming to the PNCC. Where was the essential Catholic faith I grew up in? Where could I find the Church which called me to hold the commonly believed truths, the foundations of the Church in Sacred Scripture and Holy Tradition, and which would stand strongly enough on those foundations so as not to attempt to control everything (Matthew 23:4).

I was trying to avoid being part of “[the] new order of [the] doctrinally pure elect, …a doctrinal heritage coven.” I understood the Catholic faith to stand on foundation of Scripture and Tradition, the infallible nature of the Church as a whole, which also acts as a guide along the path to eternal life, meeting people where they are and bringing them to Christ. I wasn’t looking for the Church that gave me free-reign to decide for myself. If I wanted that I could be Protestant, Universalist, or nothing at all, because in each, even the essentials of Scripture and Tradition are subject to debate and individual interpretation. I didn’t need doctrinal or liturgical, or sacramental innovation, nor priests and bishops who wing theology and kill Holy Tradition to suit the whims of the day. I know I needed the truth of Catholicism, but not thousands of pages of proscriptive rules and regulations no one can bear.

So, I needed truth, as well as the latitude to get to heaven in an environment that gave me peace and comfort in my struggles. I needed the essentials of the Catholic faith to be sure, and I needed that they be strictly adhered to, but I did not need regulations that acted to do no more than act as points of separation, points that made me feel unworthy and outside.

Those laws of separation are too painful. Certainly they work for the benefit of those who hold themselves as doctrinally pure, elect, and on the inside. That high standard becomes so high that it often becomes insurmountable for many. As can be seen, some just ignore what they perceive as insurmountable (they ignore their Church’s teachings and doctrines, are essentially bad Catholics, but continue to go and commune without any change of heart — they are right, the Church is wrong). Some try to change it, fighting against the mountain that will not move (they battle from the inside until they are exhausted and lose heart, because it is quite impossible to win against an administrative culture based on absolutes). Some leave, whether in anger, hurt, disappointment, or out of an unwillingness to change, and in leaving abandon all faith. — I’ve done each.

The laws and doctrines of the non-essentials, the lack of charity (not financial, but that of the heart) works then to obscure the teaching of what is essential, and loses souls. How can people understand the teaching of Scripture and Holy Tradition if they are caught up in arguments over the disciplines imposed by men? How will people walk toward God if we formulate laws that push them away? We are not speaking with children when we say “My children,” but adults. I wanted to be treated like an adult on an adult path to God.

Yes, I hold the essentials and I desire no change in them at all. The creeds, humanity as saved and redeemed by the sacrifice of Jesus Christ, the ministry and Apostolic succession as established by the Catholic Church, the necessity of regeneration, the benefit of the sacraments, the call to live as Christ demands — not as man dictates, repentance for the forgiveness of sins, and living in the community of faith at every level — Church, Diocese, Parish, and home. Yes, I desire the Catholic way of life. Yet I have no love or respect for the elevation of man made, dubious, doctrine and law which obscure (and work to block) the path to heaven. The philosopher Seneca warned of cramming the mind with unimportant things. “We are ignorant,” Seneca writes, “of essentials because we deal in non-essentials.”

Bishop Hodur clearly stated that every person is called by God and that this call is to engage in a joyous journey toward heaven. Yes, it is not without struggle, against ourselves and the allures of the world, but in community that struggling together leads to victory. I needed that community. We must “remain loyal only to the Word of God in simplicity and humility of heart.” Humility calls for the elevation of God’s way (and yes, the Church teaches His way because the Holy Spirit abides in the Church) over our ways, our thoughts, our innovations. Simplicity means we must take great care not to obscure Scripture and Tradition by that which is man-made.

Meiderlin tried to avoid both extremes during the period in which he was writing. He sought to avoid disintegrating sectarianism and of a levelling orthodoxy by taking a middle position that affirms salvific essentials while maintaining responsible freedom. His principals were just as applicable in his day, in 1897, and today. I found that principle well respected in the PNCC, which maintains both and keeps the peace in love. This life then reflects what St. Paul calls “the most excellent way” (1 Corinthians 13:1-3). This is Meiderlin’s dictum: “We would be in the best shape if we kept in essentials, Unity; in non-essentials, Liberty; and in both Charity.” That is what I sought and found. It made me free, and I found a much clearer path to the Jesus who loves me out of my sinfulness. Jesus called the sinners who came to Him to the path of repentance, a change of heart, not to the following of man made regulations which are of little consequence to the desired result – a relationship with God who saves.

The “Friedensspruch,” or “Peace Saying,” is key. I wish to live in unity with what Christ demands of me. He calls me to live in the Church He established, in which He exists through the working and inbiding of the Holy Spirit, in which we follow His way by the teaching of Scripture and Holy Tradition. I also need the latitude to be included, despite my faults and failings, because inside I will continue to walk the way, climb the ladder to eternal life.

Christian Witness, Perspective, PNCC, , , , , ,

Ethnic Marketing – alive and well

From friends at the CapturaGroup: Are Hispanics Really More Social?

Getting to the bottom of this question is critical because there seems to be a disconnect among Hispanic marketers when it comes to social media. On one hand, there are countless studies indicating that Hispanics are extremely engaged with social media. On the other hand, few marketers are proactively leveraging social media to reach online Hispanics…

…answerng the question in: Hispanics are really more social

In addition to being highly social, Hispanics consume a ton of media. I came across statistics that indicate that Hispanics teens spend 13 hours per day with media, more than any other ethnic group.

I then took a look at technology usage and showed that Hispanics are leapfrogging to the latest and greatest technologies, including mobile. What’s more, Hispanics have an extremely positive view of the technology and once they get their hands on it, the use it and love it…

When you combine the highly social Hispanic culture with strong technology usage, you get a perfect storm. I argued that social media is the perfect avenue to unleash the Hispanic culture. For the most part, every day Hispanic culture is confined to neighborhoods throughout America. Social media changes that. It gives every day Hispanics a voice and provides a global, viral platform for spreading the culture.

Answering the question goes to more than just selling widgets.

As Bishop Hodur pointed out, each culture brings its unique gifts and attributes together in the most social of all setting, the Church. Honoring culture is more than just window dressing and getting down with quaint traditions. It involves understanding people where they are at, blessing what they offer, and being increased and blessed by the gifts they bring. The Gospel message is beyond nation and place, yet grows in the world God created, because of the talents and gifts every nation and people offers.

Is the PNCC just the Church of one nation, one people? No, but it fully honors, respects, and works to build upon and maintain the gifts each nation and people bring. You do not have to stop being American, Polish, Hispanic, Italian, or any aspect of your nature because God honors it in using what you bring for the promotion of the everlasting message that is beyond any border or boundary.

What we can understand from the above is that Church needs to go out and meet people where they are, drawing them in, not by a few “ethnic” parishes, but by fully honoring their self determination and identity in a Catholic and democratic Church.

PNCC, Poland - Polish - Polonia,

Interesting historical coincidences

On October 11, 2009 Bishop of Rome, Benedict XVI, proclaimed five new Roman Catholic saints among which was Archbishop Zygmunt Szczęsny Feliński of Poland. Among his virtues was the defense of the Polish subjects of Russian occupied Poland in the lead up to the January Insurrection of 1863 (Powstanie Styczniowe), which was brutally put down by Russian troops. Abp. Feliński was Archbishop of Warsaw at the time and protested in vain to the Czar. When his protests fell on deaf ears he resigned from the appointed City Council and soon was exiled from Russian-ruled Poland to what is now Ukraine where he remained for over twenty years. After being granted a czarist amnesty he was required to remove himself to Austrian-ruled Poland where he spent the remainder of his life mainly in a small community tutoring children.

In the photo to the left, taken a few weeks before his departure for the United States, Seminarian Franczisek Hodur (front center) is seen with three of his closest friends. Second from left is Gerard Feliński, nephew and ward of Archbishop Feliński. Abp. Feliński died in 1895 and it is quite possible that Seminarian Hodur had met him while a student in the Kraków seminary, attached to the Jagellonian University. According to Vincentian sources it is reported that conditions in that seminary, managed by the Vincentians, were quite harsh.

PNCC, , , , , ,

Waymart, PA

From the Wayne Independent: Plan stars Waymart as heritage destination

US Route 6 is steeped in heritage as it winds its way 427 miles across Pennsylvania’s northern tier, and the unique legacy of Waymart as a cross roads community has not been missed.

‘The culmination of numerous meetings with interested citizens and other stake holders in the Waymart area is the presentation of a work plan of how to make Waymart an even more desirable and well known destination community for travelers. As was said Wednesday at a discussion of the plan at the D&H Gravity Depot Museum, the idea is how to get people to not just stop for gas but to stay a while and explore.

Waymart was one of several communities along Route 6 that applied and were picked as a Route 6 Heritage Community in the first round of the state tourism program. The goal is to have at least one town in each of the 11 counties selected; the next nearest is Wyalusing. Carbondale and Milford have been selected as Route 6 Heritage communities in the next round.

In 2005, Governor Rendell named Route 6 in Pennsylvania as a State Heritage Corridor under the Pa. Heritage Areas Program of the Pa. Department of Conservation and Natural Resources (DCNR).

Although the interest is high and the Waymart area is seen as having a lot to offer, the plan’s implementation will require funding. State grants may be hard to find with the austere budget just passed. Suggestions were made to apply to private foundations. The Route 6 Heritage Corp. also has a certain amount of funds already allocated. Dan Perry of the Lackawanna Valley Heritage Authority said that their organization may be able to assist.

Rick Truscello, Manager of Planning Services, EADS Group, represented the consulting firm hired by the state to help Route 6 Heritage communities develop a plan and implement it.

A main focus ahead for the heritage effort in Waymart is development of a visitors center in what is referred to as the Brick House, on top Farview Mountain and once a part of the Farview State Mental Hospital operations. The State Legislature recently approved transfer of the three acre property along Route 6, to the Waymart Area Historical Society.

Jane Varcoe president of the Waymart Area Historical Society, states that several organizations, from the area historical societies to the Pocono Mountain Visitors Bureau, are behind the project. The Brick House is seen as a —northern gateway— to the Poconos, as well as a visitors’ stop to the cultural and natural resources westward, in adjoining Lackawanna County. The two sides of the Moosic Mountain range have a shared heritage, between the mining and moving of anthracite coal.

The Brick House is a principal structural asset identified in the work plan. Most of the focus, however, will be on community activities, said Truscello. The plan also recommends enhancements at the Route 6/296 intersection.
No major street scape improvements were advised. A historic district also may not apply here, Truscello said. There are fleeting remnants of the D&H Gravity Railroad, although a few good examples exist.

Other wonderful assets Truscello pointed out included St. Tikhon’s Monastery, Salvation Army Ladore Lodge & Conference Center, and Spojnia Manor, founded by the Polish National Catholic Church. Views of the Waymart Wind Farm are also an important attraction.

An information kiosk, interpretive panels and other signs are recommended.

Varcoe said that a principal goal is to establish a recreational trail on the former gravity Railroad bed. The first phase of this effort would be to establish a trail connection between the rail bed section behind the Brick House, to the D&H rail bed at Simpson, which is the trail head for Northeast Pa. Rails to Trails. The second phase would be to establish the trail on the rail bed down the mountain to the D&H Gravity Depot on South Street.

Waymart is notable as the location of Bishop Hodur’s “Ustronie,” literally “retreat” or secluded place, the small home he went to on retreat and to write. It was from there that he wrote his “Apocalypse, or, The revelation of the XXth century.” Also in Waymart, the Bishop Hodur Retreat and Recreation Center where the PNCC holds its annual KURS encampment for youth, the Central Diocese’s annual acolyte retreat and other events.

For more information visit the Pa. Route 6 Heritage Corp and the Waymart Borough.

PNCC, Poland - Polish - Polonia, , ,

Nowy Dziennik features article on the PNCC

Nowy Dziennik, the largest Polish language daily newspaper in the United States, featured an interview with the Very Rev. Paul Sobiechowski of St. Joseph’s Parish in Davie, Florida. My sources inform me that this is the first time in many years that Nowy Dziennik has written on the PNCC. The article is entitled Nasze drzwi są zawsze otwarte (Our doors are always open)

Ksiądz Paul Sobiechowski przed kościołem św. Józefa w Davie, FL. Jest bardzo życzliwy, łatwo dostępny dla parafian i dla wszystkich innych, niezależnie od przekonań, narodowości i stanu posiadania. Urodził się w Detroit, mówi biegle po polsku, aż 17 razy odwiedził Polskę, prowadząc między innymi wycieczki parafian ze Stanów Zjednoczonych.
Ksiądz Paul Sobiechowski przed kościołem św. Józefa w Davie, FL. Jest bardzo życzliwy, łatwo dostępny dla parafian i dla wszystkich innych, niezależnie od przekonań, narodowości i stanu posiadania. Urodził się w Detroit, mówi biegle po polsku, aż 17 razy odwiedził Polskę, prowadząc między innymi wycieczki parafian ze Stanów Zjednoczonych.

Rozmowa z księdzem Paulem Sobiechowskim, pastorem parafii św. Józefa w Davie na Florydzie, należącej do Polskiego Narodowego Kościoła Katolickiego

18 października parafii św. Józefa w Davie odbędzie się Dzień Narodowego Dziedzictwa Kulturowego. Ile osób w USA wie o istnieniu Polskiego Narodowego Kościoła Katolickiego, zna jego historię i działalność?

—“ Prawdopodobnie niewiele. A przecież Kościół ten powstał ponad 100 lat temu właśnie tutaj w Stanach Zjednoczonych, aby lepiej służyć katolickiej amerykańskiej Polonii.

Polacy zawsze byli narodem głęboko wierzącym, o bogatych tradycjach chrześcijańskich. Kiedy zatem w XIX wieku zaczęli masowo emigrować do Ameryki za chlebem, szukali w miastach, w których się znaleźli, kościołów katolickich, gdzie mogliby nie tylko się modlić, ale również spotykać się z innymi, dzielić się swoimi radościami i troskami, szukać pomocy i pocieszenia. Byli to zazwyczaj ludzie prości, słabo wykształceni, niemówiący ani po łacinie, ani też po angielsku.

Kapłanami w kościołach byli przeważnie duchowni pochodzenia irlandzkiego i niemieckiego, czasami francuskiego. Nie rozumieli oni problemów ani zwyczajów polskich emigrantów. Emigranci nie mogli więc poradzić się księdza, nie mogli też wyspowiadać się. Ta sytuacja spowodowała początkowo opór wśród katolików polskiego pochodzenia, a później bunt i odłączenie się od Kościoła rzymsko-katolickiego.

W latach 1897-1904 powstały trzy główne ośrodki Kościoła polsko-katolickiego w Ameryce: w Buffalo, Chicago oraz w Scranton. W roku 1909 ośrodek w Chicago połączył się z ośrodkiem w Scranton, a w roku 1914 dołączył do nich ośrodek w Buffalo. Przyjęto oficjalną nazwę: Polski Narodowy Kościół Katolicki. Przewodził mu ksiądz Franciszek Hodura, który wkrótce potem został wyświęcony na biskupa i dołączył do kościołów starokatolickich.
Trochę później, bo na początku lat dwudziestych XX wieku powstało też kilka parafii w Polsce. Pierwszą była parafia w Bażanówce na Podkarpaciu (w 1921 roku), a drugą parafia w Krakowie, na Podgórzu (w 1922 roku).

Czy nazwa Polski Narodowy Kościół Katolicki oznacza, że jego członkami są tylko wierni pochodzenia polskiego?

—“ Mimo nazwy, kościół nasz jest kościołem służącym wielu narodowościom. Świadczy o tym chociażby fakt, że msze święte w naszej parafii odbywają się w trzech językach: po polsku, po angielsku i po hiszpańsku.

Dzięki postanowieniom II Soboru Watykańskiego i reformie papieża Pawła VI, który w roku 1969 zezwolił na odprawianie mszy w językach narodowych, nie stanowi to już różnicy pomiędzy Kościołem rzymsko-katolickim a Polskim Narodowym Kościołem Katolickim. Jakie są zatem inne różnice?

—“ Wbrew powszechnemu mniemaniu, więcej nas łączy, niż dzieli. Wyznajemy te same dogmaty religijne, wierzymy w jednego Boga w Trójcy Świętej. Oddajemy cześć aniołom, apostołom, świętym i męczennikom. Nasz Kościół uznaje również siedem sakramentów świętych. W sposób szczególny czcimy Maryję Pannę. Nie uznajemy jedynie niepokalanego jej poczęcia. Podkreślam jednak, że jest to dla nas doktryna a nie dogmat religijny i człowiek nie musi w to wierzyć, żeby dostać się do królestwa niebieskiego.

Nie uznajemy również nieomylności papieża oraz jego wszechwładzy w Kościele. Ważne decyzje w sprawach Kościoła zapadają w sposób bardzo demokratyczny. Na każdy synod kościelny, który odbywa się co 4 lata, są wysyłani —“ oprócz kapłanów —“ przedstawiciele parafii: jeden delegat na 50 członków parafii. Organem zarządzającym jest Rada Kościoła, która kieruje pięcioma diecezjami na terenie Stanów Zjednoczonych i Kanady. Zbiera się raz na rok. Protokoły z jej posiedzeń są dostępne w naszym czasopiśmie “Rola Boża”.

Komunię świętą przyjmujemy pod dwoma postaciami: ciała i krwi pańskiej. Osoby laickie nie mogą rozdawać komunii za wyjątkiem, kiedy przy niedostępności księdza sakrament ten chce przyjąć osoba ciężko chora lub umierająca. Spowiedź sprawowana jest w dwóch formach: indywidualnej w konfesjonale i ogólnej, zwanej spowiedzią powszechną.

Siedzibą najwyższych władz kościelnych jest Scranton w stanie Pensylwania. Liczbę wiernych aktualnie ocenia się na około 26 tysięcy.

No dobrze, a co z celibatem? Przecież Ksiądz ma żonę, nieprawdaż?

—“ Tak, mam żonę, którą bardzo kocham. Poznaliśmy się jako bardzo młodzi ludzie i po długim okresie narzeczeństwa (cztery i pół roku) postanowiliśmy doznać sakramentu małżeństwa. Nasz 21-letni syn służy teraz w armii amerykańskiej (US Marine Corps). Zawsze chciałem mieć rodzinę, dzieci i jednocześnie służyć Bogu. Rodzina daje mi poczucie równowagi, dodaje sił i radości. Sprawia, że jestem naprawdę szczęśliwy.

Moja żona jest prawdziwym partnerem w związku, pełni również funkcję organistki w naszej parafii. Pomaga mi w działalności charytatywnej kościoła.

To, że jestem mężem i ojcem, pomaga mi zrozumieć problemy rodzinne moich parafian, doradzać im w ich drodze życiowej, w przekazywaniu dobrych wzorców rodzinnych dzieciom.

Czyli, zdaniem Księdza, celibat w kapłaństwie powinien być wyborem, a nie nakazem?

—“ Zdecydowanie tak. Często zapominamy, że przez ponad 1000 lat, od początku istnienia chrześcijaństwa, apostołowie i księża mieli rodziny i nikogo to nie gorszyło. Wręcz przeciwnie —“ pomagało funkcjonować kapłanom w społeczeństwie. Idea obowiązującego celibatu powstała w Hiszpanii, na początku IV wieku. W roku 580 papież Pelagiusz II ogłosił, że powinno się tolerować małżeństwa wśród księży, jednak nie mogą oni zapisywać dóbr materialnych swoim rodzinom.

A śluby czystości?

—“ Ten, kto je złoży, powinien ich dotrzymać. Tego typu decyzja powinna wynikać z wewnętrznej potrzeby, a nie z nakazu. Należy również pamiętać, że małżeństwo jest jednym z sakramentów i tak też powinno być pojmowane. W obecnych czasach zbyt lekko traktuje się przysięgę małżeńską. Ludzie szybko się żenią, a kiedy miną pierwsze uniesienia —“ często zniechęcają się przy najmniejszych kłopotach z partnerem i rozwodzą się zbyt łatwo, zamiast próbować odbudować harmonię w związku.

Jakie jest miejsce Waszego kościoła wśród polonijnej społeczności na Florydzie?

—“ Nasz kościół —“ mimo pięknych witraży przedstawiających stacje Drogi Krzyżowej —“ jest bardzo skromny. Prawie wszystkie pieniądze pochodzące z ofiar naszych wiernych lub też z akcji zbierania funduszy przeznaczamy na pomoc ludziom w ciężkiej sytuacji, zwłaszcza dzieciom. Uczestniczymy w programie EASE. Jest to skrót od angielskiej nazwy organizacji charytatywnej —“ The Davie Emergency Assistance Service Effort. Celem tej organizacji jest zapobieganie bezdomności i doraźna, szybka pomoc w krytycznych sytuacjach dla rodzin zubożałych nagle, na skutek utraty pracy i ogólnego kryzysu ekonomicznego. W ciągu ostatniego roku —“ dzięki tej organizacji —“ prawie 500 rodzin otrzymało żywność i artykuły codziennego użytku oraz zabawki dla dzieci w okresie Świąt Dziękczynienia i Bożego Narodzenia. Nasza mała parafia dostarczyła taką pomoc aż 54 rodzinom.

Skąd pochodzą pieniądze na tę pomoc?

—“ Wspaniałym pomysłem na gromadzenie funduszy przeznaczonych na pomaganie dzieciom i rodzinom potrzebującym w Polsce jest akceptacja ofiary (przykładowo —“ w wysokości 25 centów) za dekoracyjne znaczki Świętego Mikołaja, które w okresie świątecznym są rozprowadzane przez naszą parafię. Inicjatorem tej akcji 20 lat temu był pan Robert Strybel z Polski. Trwa to do dzisiaj.

Co macie w planach parafii na najbliższą przyszłość?

—“ Dwie bardzo ważne imprezy! 18 października —“ Dzień Narodowego Dziedzictwa Kulturowego, a w grudniu, w trzecią niedzielę adwentu o godz. 5 po południu w naszym kościele w Davie odbędzie się już po raz 18 koncert “Candlelight 2009”, połączony z kolacją. Impreza zawsze cieszy się bardzo dużym powodzeniem. Są to występy artystyczne przedstawicieli różnych grup narodowościowych. W ubiegłym roku na imprezę przyszło około 250 osób. Było ciekawie, wzruszająco, kolorowo oraz smacznie. Zapraszamy!

W parafii św. Józefa będą również odbywać się zebrania Polskiego Legionu Weteranów Amerykańskich oraz zebrania Kongresu Polsko-Amerykańskiego na Florydzie, którego prezesem jest prof. dr. Zdzisław Wesołowski. Pragnę podkreślić, że drzwi naszego kościoła są zawsze otwarte i dla wszystkich.

Dziękuję Księdzu za rozmowę.

ROZMAWIAفA: ANIA NAVAS

St. Joseph’s Polish National Catholic Church
służy wiernym na Florydzie od 1956 roku
5401 SW 64 Avenue
Davie, Florida 33314
tel. (954) 581-5293

Msze święte odprawiane są:
Sobota: 7 pm —“ w języku hiszpańskim
Niedziela: 9 am —“ po angielsku; 11 am —“ po polsku
W tygodniu: 8:30 am —“ w języku angielskim

Christian Witness, Perspective, PNCC, , , , , ,

Two kinds of people who know better than the Holy Church

From BreakingNews: Supreme Court ruling loosens Catholic diocese hold on priest sex abuse papers

The first kind are those that make themselves greater than the Church, substituting private judgment and corporate fear for faithful duty consistent with Scripture and Tradition.

The U.S. Supreme Court ruled Tuesday against a Roman Catholic diocese in Connecticut, saying that thousands of documents generated by lawsuits against six priests for alleged sexual abuse cannot remain sealed.

Justice Ruth Bader Ginsburg on Tuesday denied the Bridgeport diocese’s request to continue a stay on the release of the papers until the full court decides whether to review the case.

Ralph Johnson III, a lawyer for the diocese, said church officials were considering whether to ask all nine justices to rule on the request.

The diocese said on its Web site Tuesday afternoon that it was disappointed with Ginsburg’s decision and that it —intends to proceed with its announced determination to ask the full U.S. Supreme Court to review the important constitutional issues that this case presents.—

Jonathan Albano, attorney for three newspapers who requested the documents, said the ruling compels the diocese to release the documents, but he acknowledged the church could ask the full court to reconsider Ginsburg’s decision.

—At the end of the day, the diocese will be able to say they were heard before every court that was available to them,— Albano said.

The Connecticut high court also rejected the claim by church officials that the documents were subject to constitutional privileges, including religious privileges under the First Amendment…

From The Deacons Bench: Dissident (Fr.) Roy Bourgeois: ‘I will not be silenced.’

The second kind — those who see their private judgment and assessment as some sort of revelation when it is no more than mimicry of the the world’s message.

The controversial priest who participated in a woman’s ordination ceremony last year is back in the news again — and continuing to stir the pot:

“A prominent priest whose support for women’s ordination has him in trouble with the Catholic Church ratcheted up his confrontation with the hierarchy yesterday, calling the church’s refusal to ordain women a —scandal” and —spiritual violence.”

—I will not be silenced on this issue,” said the priest, the Rev. Roy Bourgeois, to about 100 people in Weston at an event hosted by the congregation of Jean Marchant, a former staffer for the Archdiocese of Boston who claims she was ordained as a priest in an unsanctioned ceremony four years ago.

“The Catholic Church views Marchant and Bourgeois as having been automatically excommunicated for participating in unsanctioned ordination ceremonies.

“Yesterday Bourgeois said he remained unclear about his status because he has had no formal communication from his order, the Maryknoll Fathers, or from the Vatican, which last fall told him he would face excommunication if he did not recant.

—If they choose to kick me out of the church because I believe that men and women are equal, so be it,” Bourgeois said. —I will never be at peace being in any organization that would exclude others…

What’s funny in this case is the Rev. Bourgeois’ name – bourgeois which describes his attitude more than anything. As the Young Fogey might say, the class that touts SWPL (stuff white people love) – knowing better than the Church based on private judgment and believing that everyone must absolutely believe what you believe or they are evil, of course all in the name of “human” justice.

The Rev. Bourgeois is completely wrong of course, and women’s ordination is non-Catholic and a non-issue. It has nothing to do with equality or exclusion, but rather people of his class and background touting their personal assessment of what equality and exclusion mean — and then forcing others to eat that assessment.

Funny how all the Churches that eat and enjoy Rev. Bourgeois’ assessment are about as non-inclusive as they come. If you don’t buy what they sell you are out — you are just the ignorant proletariat. Further their congregations and parishes are dying at a fast rate (see here or read Exodus: Why Americans Are Fleeing Liberal Churches for Conservative Christianity) while truly Catholic Churches (Roman Catholic, Orthodox) are bringing the remnant in.

People who know know that Catholic Churches are all about inclusivity – all are welcome to come and pray. All are ministered to. All have a role consistent with Scripture and Tradition within those Churches.

The voice of the Holy Spirit is not asking that we grasp at straws for an answer, but that we show our faithfulness to what has been handed on to us. Not enough men in the seminary? We need to challenge them, be dynamic examples as men motivated by deep faith, love, and service. It’s hard work to put aside the tiredness, the monotony that can creep in to our all too human lives, but we can do it — truth, work, and struggle and we will be victorious. The solution isn’t in Rev. Bourgeois’ head or in our heads. It isn’t in society. It is in faithfulness.

Perspective, PNCC, ,

On Labor Day

And from that time, that is, more or less from the middle of the last century, begins the organization of workers on a larger scale in the name of the rights of man, in the name of the value and worthiness of labor. Everything that workers did in the name of their slogans was good.

And today one may say boldly that the cause of labor is the most important one, and that progress, the development and happiness of the whole nation, of all mankind, depends on its just resolution. Workers today have more privileges than they have ever had.

In this reasonable and just struggle for rights, bread for the family and education for children, for common control of the wealth created by the worker, our holy Church stands before the worker like a pillar of tire, and the hand of Christ blesses him in his work.

From an address by Bishop Francis Hodur at a reception for Maciej Leszczyński held in Scranton’s town hall on November 30, 1919. Mr. Leszczyński was in the United States as a delegate to the International Conference of Workers.

LaborDay09The struggle for the protection of workers rights continues. I urge my readers to look into the issue of wage theft and other abuses that are occurring at an alarming rate. Abuses as grave as virtual slavery and forced child labor still occur. Unfortunately, and I know this from first hand experience, this is not history but is happening down the street today. The pictures of abused workers from the early 1900’s are just as real today.

The cry of the abused worker struggling to feed his family, to obtain health care, to actually get paid for the value of his work echos the words from Deuteronomy 26:5-9:

“And you shall make response before the LORD your God, `A wandering Aramean was my father; and he went down into Egypt and sojourned there, few in number; and there he became a nation, great, mighty, and populous.
And the Egyptians treated us harshly, and afflicted us, and laid upon us hard bondage.
Then we cried to the LORD the God of our fathers, and the LORD heard our voice, and saw our affliction, our toil, and our oppression;
and the LORD brought us out of Egypt with a mighty hand and an outstretched arm, with great terror, with signs and wonders;
and he brought us into this place and gave us this land, a land flowing with milk and honey.'”

May their cry be heard and may we as a Church respond and lift them up. Bishop Hodur led the effort to lift up our grandfathers and great-grandfathers from hard bondage and this is our heritage and our call. Let us not forget.

Christian Witness, PNCC, Poland - Polish - Polonia, , , ,

The National Church model versus Ostpolitik

Bishop Hodur strongly advanced the idea of the National Church model (really no different than the Orthodox model – the local bishop with his clergy and people around the Holy Eucharist represents the fullness of the Church). Among the reasons for this advocacy was Bishop Hodur’s knowledge and experience of the Polish Church’s struggles. Real world experience showed that the good of the local Church was often secondary to the political machinations of the Bishop of Rome and the Vatican bureaucracy.

Hillary White (thanks to the Young Fogey for the links) has two articles that explore the Vatican’s betrayal of local Church leaders, particularly Cardinals Mindszenty and Beran. The Wikipedia article on the Vatican’s “Ostpolitik” refers to the phenonena as an invention of Paul VI. In fact it is a policy that has been entrenched in the Vatican for centuries. Poland was betrayed numerous timesNorman Davies, God’s Playground, a History of Poland: 1795 to the present, Chapter 7, pages 207-225 and Georg Brandes, Poland: a study of the land, people, and literature page 251 for examples. in the interest of “global” politics.

Read Church of Traitors and Church of Traitors, Part II. The telling lines from Part II:

Casaroli continues,

“We opted for negotiations, because we didn’t know how long those regimes would last, and in the meantime we had a moral obligation to insure that the Church had priests, that the faithful could receive the Eucharist and go to Confession. If we lost the hierarchical institution, we would lose the Church…”

Now, this is interesting, because I have known some priests who were underground in Soviet bloc countries and their stories are illustrative. Had the Vatican supported their efforts, would the Faith have died or flourished? Would the Church have been “lost” as Casaroli said? Hard to say at this distance in time.

But from what I have been told, the Church was flourishing. And one of my informants was a Slovak priest who was ordained secretly in Czechoslovakia, one of the countries that Casaroli described as a “hardline” state in which the Church would have “died out” without his “careful step-by-step diplomacy”.

The difference, perhaps between men like Casaroli in the Vatican and the men actually baptising and marrying and saying Mass in secret in these countries was that the latter knew and accepted the possibility of martyrdom. It seems that Casaroli and his popes rejected that possibility utterly and were more interested in creating comforts, a typical Novusordoist goal.

I wonder, who bore true witness to the faith, who stood on the side of God’s politics? In my book it was the local Church, those who knew the situation on ground, the evils of the communist system, the violence and selfishness of its leaders, and who nevertheless chose to face the consequences of witness to the faith. As Tertullian wrote: The blood of martyrs is the seed of the Church.

Cardinal Mindszenty on trial