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Polish Catholic Church assists in the commemoration of the feast of St Gregory (Peradze)

From the website of the Polish Orthodox Church: Feast of St Gregory (Peradze) in Warsaw

The service of all night vigil started the celebration of the feast of St Gregory (Peradze) in Warsaw chapel of his name. It was also the day of St Nicolas.

During the service there guests from Georgia were also present, who came to Warsaw to participate in the feast and to take part in the Kartvelological Conference in the name of St Gregory (Peradze), which will start on December 7, on the University of Warsaw. There was also archbishop Andria of Samtavisi and Gori from Georgia present on the feast.

The service was celebrated in Polish language, which is quite unusual, as most parishes in Poland use Slavonic as their liturgical language.

After the vigil all the guests were invited for dinner, prepared by the parishioners of the chapel.

On the feast day Divine Liturgy was celebrated. There were more than 60 people present, which made it almost impossible to get inside the small chapel.

At 16.45, an hour of the death of St. Gregory (Peradze), a wreath was placed at the board, remembering professors of Warsaw University, who died during II world war. This board is placed on the area of the university and there is a name of St Gregory Peradze —“ who was the professor on this university before the war. During this celebration sang the choir of the chapel of St. Gregory. Archbishop Andria also participated.

St. Gregory (Peradze) was born in 1899 in Tbilisi (Georgia). He finished a spiritual seminary in Tbilisi. Then he started studies in Berlin (Germany). In 1927 he received PhD in philosophy.

After two years he organized a Georgian, Orthodox parish in Paris. In 1931 he became a monk and was a first parish priest in this parish. In 1933 he came to Poland to be a lecturer on the faculty in Orthodox Theology Section of Warsaw University. He worked there till the break of the war.

On May 5, 1942 St. Gregory was arrested by the Germans, who then occupied Poland. The reasons are not well known, but possibly he helped Jews and cooperated with the Polish resistance movement. After half a year he was moved the the concentration camp in Auchwitz (Oswiecim). He died there on December 6, 1942. The reasons for murdering him are not well known. A witness said, that he had volunteered for the death instead of other man there. He stood barefoot on the snow, he was bitten by fierce dogs, and then he was poured with fuel and fired. Till today it is not known, what happened with saint’s body.

St Gregory was canonised by the Georgian Orthodox Church in 1995. He is also well known and worshipped in Poland, as he spent many years, made a lot of his work and died there.

The chapel of St. Gregory (Peradze) was established by the metropolitan Sawa (the head of the Polish Orthodox Church) in 2006. Then regular services in Polish language started to be celebrated regularly. Now all the major feasts services are celebrated there also in Polsih. From September 2009 Sunday school started to operate for 10 children. About 60 people regularly attend Sunday services, and it is maximum which are able to get to the small chapel.

The chapel belongs to the Polish-Catholic church and is used by permission by Orthodox community.

Saint Gregory became a patron of the community because he is very close to young people, who are the members of this community. He lived not long ago in Warsaw and was active in similar spheres as people from the community (like science, conferences, university lectures etc.). This saint also attracts many Georgian people, who live in Warsaw or come there on different goals —“ they are often present on the services.

Christian Witness, Perspective, PNCC, ,

To pray together in unity

Let all things now living unite in thanksgiving.
To God in the highest, hosanna and praise! …

From NorthJersey.com: A unified call to help the needy

PASSAIC —” Clergy from the city’s various churches gathered Sunday afternoon to celebrate unity in a city rich in diversity.

The annual Ecumenical Thanksgiving Service on Sunday at Saints Peter & Paul Polish National Catholic Church, Passaic.
The annual Ecumenical Thanksgiving Service on Sunday at Saints Peter & Paul Polish National Catholic Church, Passaic.
The 28th Annual Ecumenical Thanksgiving Service was held at Saints Peter & Paul Polish National Catholic Church, where leaders from Catholic, Presbyterian, Lutheran and Methodist churches gave thanks and cautioned against indifference to the needy.

Seventeen churches participated in the service, organized by the Passaic Ecumenical Committee.

“We also gather to offer thanks to God for the privilege of being citizens of this great country of ours,” said the Rev. Stanley Skrzypek, of the host church, in welcoming the congregation.

The message from the pulpit four days before Thanksgiving was to remember those who need help.

In a city where politicians have long debated, but never acted, on building a homeless shelter, members of the clergy urged the congregation to help clothe and feed those on the street.

“Today’s society is a society where it seems to have put faith aside and replaced it by indifference,” said Jody Baran, associate pastor of St. Michael Byzantine Catholic Cathedral. “That, my friends, is the greatest sin.”…

This is local ecumenism that works, Christians joining together to witness to Christ, not to belabor what divides us. Fr. Senior Stanley Skrzypek is one of the foremost ecumenists in the PNCC. He knows what works.

Similarly, I was at the North Colonie Ministerial’s 40th (or 41st, depends who you believe – and Fr. Skrzypek was there when it started) annual Thanksgiving prayer service and gathering. It was wonderful and did real good for the Capital City Rescue Mission. With the current economic crisis they are taxed to the limit.



PNCC,

Thanksgiving prayer service in Passaic, NJ

From the Clifton Journal:

Rev. Jody Baran, associate pastor of St. Michael Byzantine Catholic Cathedral in Passaic will be the homilist at the 28th annual ecumenical Thanksgiving prayer service in Passaic that will be held Sunday, Nov. 22 at 3 p.m. at SS. Peter and Paul Polish National Catholic Church, 126 River Dr., Passaic, NJ.

Refreshments will be served at a social to be held after the service. For more information, call 973-772-5918.

PNCC,

Local ecumenism works

From the Times leader: Joint leap of faith: Parishes end years of conflict, unite for holiday

A battle between two churches had divided families for generations in tiny Dupont borough.

Marriages and friendships with members of the opposing parish were frowned upon and even banned by parents and grandparents.

Some children were forbidden to walk near the rival church.

And so it went for nearly a century.

But a few years ago, parishioners from Sacred Heart of Jesus Church and Holy Mother of Sorrows Polish National Catholic Church started questioning the sense of carrying on this legacy of hostility.

Ever so gingerly, they began reaching out to each other.

Their efforts will culminate with the first joint service —“ a community Thanksgiving celebration —“ on Saturday night at Holy Mother of Sorrows.

—This is a very historical event for this community,— said Holy Mother of Sorrows’ Rev. Zbigniew Dawid.

Sacred Heart’s Rev. Joseph D. Verespy said the dismantling of the invisible wall between the parishes has created a sense of openness.

—I think this is wonderful because we are neighbors,— he said.

There was only one church —“ Sacred Heart of Jesus —“ when a dispute over a pastoral appointment that eventually proved deadly erupted toward the end of 1915.

Some parishioners who wanted to have the assistant pastor fill the opening blocked the priest sent by the Roman Catholic Diocese of Scranton. According to news articles from the time, over the course of a month they formed angry mobs that repeatedly blockaded the church, attacked supporters of the appointed priest and assaulted a subsequent diocesan appointee.

The turmoil came to a head on Jan. 16, 1916 when a crowd that numbered more than 1,000 fought with police. One man was killed by gunfire and both rioters and officers were injured by blows from rocks, clubs and other weapons. Seventy-one male rioters were arrested, many of them unable to speak English.

The dissident parishioners went on to form Holy Mother of Sorrows and affiliate with the Polish National Church that was organized in Scranton in 1871. The sect broke from the Vatican in part because parishioners wanted Polish clergy and Masses in their native tongue.

The Rev. Francis Kurkowski, the appointed priest who was beaten, remained at Sacred Heart until 1938, according to a church publication.

Reaching out to each other

The idea to reach out came from the parish council at Sacred Heart about three years ago, and Holy Mother’s council embraced the suggestion.

The priests and councils visited each other’s churches, learning about the structure and history. The two parish councils started getting together to brainstorm ideas.

As a result, events held by each parish were posted in the other’s church bulletin and tickets for church dinners were sold before Mass at both parishes.

Senior citizens from Holy Mother were invited to bingo at Sacred Heart.

Sacred Heart parish council member Dee Lacomis said she was touched when several accepted the invitation. She recalled a game when the Sacred Heart bingo caller had a family emergency, and a parishioner from Holy Mother chipped in to perform the task.

More cooperation is planned.

The parishes are in the midst of a joint food drive for the Greater Pittston Food Pantry, and there are plans to go Christmas caroling together next month.

—We’re all excited about this. We truly are,— Lacomis said. —There’s a much greater understanding about each other.—

Carol Bondurich, 67, of Holy Mother, said she was never prohibited from friendships with Sacred Heart parishioners, but she is glad that the pressure is now lifted for others who were.

—I thought it was about time,— she said.

She has many friends from Sacred Heart and was comforted when some attended a family member’s recent funeral at Holy Mother. One of her Sacred Heart friends commented that she had never been inside Holy Mother and thought the church was beautiful.

Bondurich speaks of her church with pride. She has been a member of Holy Mother her entire life, and her parents and grandparents also belonged. She grew up listening to her grandparents speak Polish.

The two churches have similar Masses for the most part. The main difference is that Holy Mother does not fully accept Vatican teaching and incorporates Polish language in its music and services, Bondurich said.

Some parishioners still are reluctant to publicly discuss their family stories about the church conflict because they view that information as too personal.

Others aren’t exactly sure how the tension started in the first place, such as 47-year-old Holy Mother parish council member Carl Cwikla.

—There’s been a rocky road between the parishes, but I think it’s wonderful that we’re working together and trying to form lines of communication,— Cwikla said.

Sacred Heart parish council member Elaine Starinski said she is thankful to be part of the blossoming relationship.

—We’re trying really hard to build that community spirit so people aren’t afraid to go back and forth,— she said.

The general public is also invited to Saturday’s celebration, which starts at 7 p.m. in Holy Mother.

Pastors and parishioners from both churches will participate in the service, and the choirs will unite in song.

The service is proof that it’s never too late to overcome conflicts, members say.

—We’re trying to do little steps. I think these are important steps,— Rev. Dawid said.

Perspective, PNCC

Could you wordsmith our last Press release?

From the USCCB: Polish National, Catholic Dialogue Focuses on Clergy Transfers between Churches

WASHINGTON—”The challenges of clergy transfers between churches stood as a key topic at the annual Polish National Catholic-Roman Catholic dialogue, this year at the Polish National Catholic Church (PNCC) Center in Scranton, Pennsylvania, September 28-29. Bishop Edward U. Kmiec of Buffalo and Bishop Anthony Mikovsky of the Central diocese of the PNCC co-chaired the meeting.

Members held a lengthy discussion on proposed recommendations about difficulties that arise when a clergyman transfers from one church to the other. A proposed text was refined and a process of consultation with appropriate bodies in the two churches will now be undertaken. Further revisions resulting from these consultations will be considered at the next meeting.

Msgr. John Strynkowski, Rector of the Cathedral Basilica of St. James in Brooklyn, New York, spoke on the development of doctrine using principles from Cardinal Newman’s Essay on the Development of Doctrine. He applied these to the Christological controversies of the early Church and the Eucharistic controversies at the time of the Reformation.

Members also considered two Roman Catholic Marian dogmas, the Immaculate Conception and the Assumption. The PNCC members distributed a text on the Mother of God taken from —The Road to Unity,— a collection of agreed statements of the joint Old Catholic-Orthodox Theological Commission that was adopted by a PNCC General Synod in 1990. Both churches have devotion to the Blessed Virgin Mary and seek her intercession, but differ over the Pope’s authority to raise these Marian teachings to the level of dogma.

Members of the dialogue also prayed together in the chapel of the Polish National Catholic Church Center, where Bishop Mikovsky presided over an exposition of the Blessed Sacrament and Benediction.

The next meeting of the dialogue is slated to take place in Baltimore, Maryland, on November 11 and 12, 2010.

Take a look at my last post on this dialog. Anyone see almost the same statement regurgitated? Of course R.C. priests know a good thing when they see it, thus the consternation on the R.C. side, and no, we don’t just take each and every one that steps forward (or anyone else seeking admission into the clerical state in the PNCC). We protect our vocations.

Next stop – meeting once every two years?

Christian Witness, Perspective, PNCC,

…and the hubris will work against them

For instance on some of the posts listed at WDTPRS (here and here for example, but there’s a lot more out there). While its all great to be happy for those who have been given the option to enter the Catholic faith, it is uncharitable to grunt with glee over the Archbishop of Canturbury’s embarrassment, the reclaiming of properties, etc. You can be right about something and maintain charity as well.

What do I hear? We were right all along, you’re stupid (as were your ancestors), have nothing to offer us really, and give us the dang buildings back. Nice…

It’s a huge turn off for anyone who would even think of discussing next steps. PNCC and Orthodox folks take note.

Christian Witness, Perspective, ,

You want to be THAT Catholic?

An interesting headline which sums up my thought on the announcement from the Vatican in regard to establishing Personal Ordinariates via an Apostolic Constitution for Anglicans/Episcopalians who wish to go over to Rome en mass.

First, I want to say that I am happy that Rome took this action. It is a welcome and bold move designed to give assurance and protection to folks whose entire Church ethos is Anglican and Catholic. It allows them to keep what they know and to live within a Church that stands by Scripture and TraditionOf course excepting the hot button issue of the role and scope of the Pope and various dogmas that exceed Tradition.. For those seeking stability amongs the rocky shores of the via media and Protestanism it is best for them.

There are tons of questions of course which won’t be sorted out until the Apostolic Constitution is issued and the various Departments in Rome react to the problems and issues that arise. Some of the bigger questions in my mind are: What will they do with former Roman clergy who left for Anglicanism, got married, and now want to return (and to a lesser degree former Roman Catholics who went over and want to re-enter, but as clergy)? What about the issue of serial marriages among clergy (divorced and remarried clergy)? What of “gay” clergy who tend to have an affinity for high churchiness in Anglicanism, will Rome’s newish rules regarding the non-admission of homosexual men apply here?

I also noted that new clergy who are to be trainind to serve in the Personal Ordinariates will have to be trained in seminary in the same programs that form regular Roman seminarians (this as opposed to houses of study for the Eastern Churches which are seperate). How will that “from the ground up” training affect the Anglican ethos in these Ordinariates? It looks like Anglican formation will take a secondary, even tertiary role in the formation program, kind of like an add-on course one soon forgets.

The Young Fogey has tons of links to different takes on this. My title above was derived from his link to Brother Stephen at Sub Tuum who writes in Anglicans in the River: Practical Considerations for Catholics:

A few observations and things to remember in today’s excitement:

Scale: If every Anglo-Catholic in the world were to jump at the new offer, their numbers wouldn’t add up to that of a major Archdiocese. When you diffuse those numbers around the globe, things will look pretty much the same other than to professional church watchers. This is a time for thanksgiving, not sweeping prognostication…

He goes on to recount the issues to be dealt with. I think he has it right. This is a bold move and a grand gesture, but in practicality — not much will happen. It is something to be happy about but don’t expect a tidal wave to activity. There will be a few high profile moves and then the band will die to a low hum.

Reading the reaction of the African Bishops puts it all into perspective. The CS Monitor’s headline caputes that perfectly: Will Vatican lure Africa’s Anglican anti-gay bishops to Catholic church?The article is really badly writen in relation to the whole issue of homosexuality and the Church’s stance – typical MSM blather about something they know nothing about.:

Despite fierce opposition to homosexuality, African bishops say the Vatican’s effort to bring more Anglicans to the Catholic church will falter, largely because of the autonomy that they enjoy…

That said, the African Biships are not Anglo-Catholics. They don’t want to be “THAT Catholic” other than dressing up in regalia from time-to-time. No, to be “THAT Catholic” you have to actually do as Huw says in Help, Help! I’m Being Oppressed!I am deeply impressed with this article and plan to comment more in future posts.:

Responsibility, self-limiting choices, delayed gratification, postponed joy… these are the stuff of maturity.

To flee them is simply immaturity raising its ugly head. To flee them in the name of ego, self and —spirituality not religion— is sheer stupidity for it will mean the dissipation of self, ego and spirit. Eventually, lack of responsibility and self-imposed limits will lead to death.

To be “THAT Catholic,” whether PNCC, RC, Oriental or Orthodox you have to actually say no to some aspects of autonomy, to thinking of yourself as on an island of self-rule. To be “THAT Catholic” means to live a sacrificial lifesyle – one where the Lord and His body, the Church (found on Scripture AND Tradition), lead you. It took Peter a long time to learn that, and he’s still learning too.

“Truly, truly, I say to you, when you were young, you girded yourself and walked where you would; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish to go.” — John 21:18

PNCC,

Corrections…

to the [Roman] Catholic Answers Forum on the subject of the PNCC.

I do not post in forums, learned my lessons in that regard long long ago. To break this down and to correct a few of the misleading statements posted there:

  • The Roman Church considers the PNCC to be schismatic, not heretical (for those who care about such things. 99.9% of PNCC members don’t — they don’t even think about it).
  • The PNCC has not changed its name — it is still the Polish National Catholic Church (no you don’t have to be Polish to join™).
  • The PNCC does indeed allow its priests to marry. We do not see marriage as an impediment to the priesthood or priesthood as an impediment to marriage.
  • As with any Church we hold talks with the Roman Church. That doesn’t mean reconciliation is immanent. Just like Orthodoxy, that won’t happen unless Rome changes its view of the papacy.
Christian Witness, Perspective, Poland - Polish - Polonia, , , ,

What 500 dedicated people can do

From the Buffalo News: With spotlight on past and future, exhibit celebrates parish’s faith

Dozens of supporters of Corpus Christi Catholic Church turned out Thursday for a special look at an exhibit that celebrates the East Side church’s past and future.

The exhibit, housed in Karpeles Manuscript Library Museum on Porter Avenue, coincides with the successful completion of the parish’s $1 million preservation fund campaign.

—In a time of crisis, over the past four years, we were able to raise $1 million, which is extraordinary for a church on the East Side where you don’t really have too many people,— said the Rev. Anzelm Chalupka, pastor of Corpus Christi.

—Today’s event is thankfulness from us to the people who donated money towards this campaign.—

At its height, the overwhelmingly Polish-American parish had more than 10,000 members and is now down to about 500 very dedicated parishioners —” about 2 percent from the neighborhood and the rest who travel long distances to attend Mass, Chalupka said…

I applaud the work of the Pauline Fathers at Corpus Christi. You don’t need a big suburban parish of 10,000 well healed people to be successful, you need strong hands and strong hearts. What our forefathers did can still be done. May their work be blessed.

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.

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