of the St. Valentine`s Polish National Catholic

May (No. 5)
Volume 3 - 2014
of the St. Valentine’s
Polish National Catholic Church
127 King Street, Northampton, MA 01060
Phone: (413)584-0133
www.stvalentinespncc.com
PARISH
DIRECTORY
Pastor
Fr. Adam Czarnecki
413 - 584 - 0133
[email protected]
Chairperson
Recording Secretary
Christine Newman
413 - 584 - 4531
[email protected]
Vice Chairperson
Frederick S. Zimnoch
413 - 586 - 1522
[email protected]
Treasurer
Financial Secretary
Stephen Matusewicz
413 - 584 - 4004
[email protected]
Board of Directors
Stacia Parker
Diane Scott
Isaac Scott
Organist
Jan Duffe
We are a Catholic Christian Community whose doors are open to all.
People, who come from different faiths, those who have not been
satisfied with their present religious situation, those who are searching
God and faith, are welcome. No one is denied the freedom to worship,
take part in the sacraments and participate in all aspects of Christian life.
Join us and worship God reverently, serve His creation faithfully,
and bring the Good News to the wider community.
Chwalcie łąki umajone,
Góry, doliny zielone;
Chwalcie, cieniste gaiki,
Źródła i kręte strumyki.
Co igra z morza falami,
W powietrzu buja skrzydłami,
Chwalcie z nami Panią świata,
Jej dłoń nasza wieniec splata.
Ona dzieł Boskich korona,
Nad Anioły wywyższona;
Choć jest Panią nieba, ziemi,
Nie gardzi dary naszymi.
Wdzięcznym strumyki mruczeniem,
Ptaszęta słodkim kwileniem,
I co czuje, i co żyje,
Niech z nami sławi Maryję!
Praise, ye meadows green with May-time,
Hills and valleys green with springtime;
Praise, ye woodlands dark and shining,
Winding brooks and flowing spring-lets.
All that frolics in the sea waves,
All that flies with flutt’ring wings, too;
Praise with us the Queen of Heaven,
Join our hands with hers together.
She was giv’n by God a heav’nly crown,
And exalted o’er the angels.
Though she’s Queen of earth and heaven,
She’ll not scorn our gifts so humble.
Gentle singing of the brooklets,
And the birds their sweet songs trilling;
And all creatures, living, feeling,
Join with us in praising Mary.
May Magnificat
MAY is Mary’s month, and I
Muse at that and wonder why:
Her feasts follow reason,
Dated due to season —
Candlemas, Lady Day;
But the Lady Month, May,
Why fasten that upon her,
With a feasting in her honour?
Is it only its being brighter
Than the most are must delight her?
Is it opportunest
And flowers finds soonest?
Ask of her, the mighty mother:
Her reply puts this other
Question: What is Spring? —
Growth in every thing —
Flesh and fleece, fur and feather,
Grass and greenworld all together;
Star-eyed strawberry-breasted
Throstle above her nested
Cluster of bugle blue eggs thin
Forms and warms the life within;
And bird and blossom swell
In sod or sheath or shell.
All things rising, all things sizing
Mary sees, sympathising
With that world of good,
Nature’s motherhood.
Their magnifying of each its kind
With delight calls to mind
How she did in her stored
Magnify the Lord.
Well but there was more than this:
Spring’s universal bliss
Much, had much to say
To offering Mary May.
When drop-of-blood-and-foam-dapple
Bloom lights the orchard-apple
And thicket and thorp are merry
With silver-surfèd cherry
And azuring-over greybell makes
Wood banks and brakes wash wet like lakes
And magic cuckoocall
Caps, clears, and clinches all —
This ecstasy all through mothering earth
Tells Mary her mirth till Christ’s birth
To remember and exultation
In God who was her salvation.
Fr. Gerard Manley Hopkins
The Ascension of the Lord
is also our Ascension with the Lord
Throughout most of the Catholic Church
we celebrate the Ascension of the Lord
on Thursday. In some places, the Feast
is transferred to Sunday. Sadly, the
Feast seems to have lost its meaning in
the experience of too many Catholics
and other Christians.
Does the Ascension affect our lives in
the here and now? Is it a
commemoration of an event which
occurred 2000 years ago? Or, could it
be the key that helps unlock the very meaning of our lives and the plan of God for the
entire created order?
The great western Bishop Augustine proclaimed these words on the Feast: "Today
our Lord Jesus Christ ascended into heaven; let our hearts ascend with him. Listen to
the words of the Apostle: If you have risen with Christ, set your hearts on the things
that are above where Christ is, seated at the right hand of God; seek the things that
are above, not the things that are on earth. For just as he remained with us even after
his ascension, so we too are already in heaven with him, even though what is
promised us has not yet been fulfilled in our bodies."
When we went down into the Font of Baptism we were incorporated into Jesus Christ,
made members of His Body, the Church. Therefore, as Augustine also wrote, "Where
the Head is, there is the Body, where I am, there is my Church, we too are one; the
Church is in me and I in her and we two are your Beloved and your Lover."
In other words, we have ascended with the Lord! He is the Head and we are
members of His Body. We cannot be separated. Augustine, reflecting the clear
teaching of the early Church Fathers reminds us that the Head and the Body are the
"One Christ." So, this is our Feast as well!
St Leo the Great reflected on the joy the disciples experienced on that glorious day in
these words: "That blessed company had a great and inexpressible cause for joy
when it saw man's nature rising above the dignity of the whole heavenly creation,
above the ranks of angels, above the exalted status of archangels. Now would there
be any limit to its upward course until humanity was admitted to a seat at the right
hand of the eternal father, to be enthroned at last in the glory of him to whose nature
it was wedded in the Person of the Son."
Both of these Saints remind us why we should rejoice on this Feast of the Ascension.
The Ascension does not mark the end of Jesus' relationship with the Church but the
beginning of a new way of His relating to the world, in and through the Church. This
way includes every one of us who bear His name, by being called Christians.
You see, we have also ascended with the Lord. When viewed with the eyes of
Resurrection faith the Ascension is capable of transforming the way we view
ourselves and live our daily lives. We are joined to Him and He to us!
Jesus Christ bridged heaven and earth. Through His Incarnation, His Saving Life,
Death and Resurrection, we have been set free from the consequences of sin,
including the sting of death. (See, 1 Cor. 15:55) We are being created anew in Him
daily as we freely cooperate with His grace.
One of the Catechism's definitions of grace is "a participation in Divine Life". It calls to
mind the words of the Apostle Peter in his second letter. He reminded the early
Christians that they were "participants in the Divine Nature". (2 Peter 1:4) So are we!
This Divine Life is mediated to us through the Word and the Sacraments - in the
Church. We are incorporated into the Trinitarian communion of love, beginning
now. The Church is not some "thing", the Church is Some-One, the Risen Christ truly
present in the world which was created through Him and is being re-created in Him.
-2-
(Cont. on p. 4)
Vestments
In the Old Testament God Himself, prescribed,
certain vestments that were to be used (Exodus 28).
The vestments, worn by the priest during Holy Mass,
are a reminder of the passion and death of our Lord
Jesus Christ.
CASSOCK
This is a black garment that reaches to the
feet. It was always considered an everyday
garment. The cassock is a symbol of
remembering the passion of Jesus Christ and
devotion to him.
MANIPLE
A maniple is a silk
embroidered band worn on
the left arm. It symbolizes the rope
that bound the wrist of Jesus. This is
seldom worn by priests today.
STOLE
The stole is a long band of
cloth worn around the neck. The color of
the stole matches the chasuble. The stole
is used in preaching, hearing confession,
administering other sacraments, for Mass
and for other services. The stole is a
symbol of the office of bishop, priest, and
deacon.
AMICE
This is a rectangular piece of linen with
strings that are tied to keep it in place on
the back of the priest. It has a cross
embroidered in the center. It used to be a
head covering. It is a symbol of the cloth
the soldiers put over our Lord's head
before His crucifixion.
ALB
An alb is a full-length white garment.
It symbolizes purity of heart,
innocence, and righteousness. It
reminds us of the long, white robe
that was put on Christ when He was
mocked by the crowds
as directed by King
Herod.
CINCTURE
This is a cord or rope
that holds the alb in proper place. It
symbolizes chastity and purity. It
reminds us of the rope that held Jesus
when He was taken captive in the
Garden of Gethsemane.
CHASUBLE
The chasuble is a large ovalshaped garment that has an
opening in the center, so the priest
can put it over the head. There are
no sleeves on it. The chasuble
symbolizes charity and the fact that
the priest goes to the altar carrying
the sins of all his people. It
represents the cloak thrown over
the shoulders of Christ in Pilate's court. The color of
the chasuble changes depending on the
season of the church year or for special
Masses that are celebrated.
COPE
The cope is a long cape fastened with a
clasp. It is used for processions,
asperges, benedictions, marriages,
litanies, and funerals
SURPLICE
The surplice is a loose fitting, large
white garment with sleeves that reach
almost to the knees. The priest uses it for
services other than Mass.
MITRE
A mitre is a triangularshaped headdress worn by the bishop. It
has two lappets (tabs) attached to the
back.
HUMERAL VEIL
The humeral veil is like
a shawl worn over the
shoulders of the
celebrant
during
benediction of the Most
Blessed Sacrament.
Thank you to the parishioners
who work around
the Church on a
regular basis.
Your work is most appreciated.
The schedule of the
cleaning of the Church
(Saturdays at 8:00 a.m.):
May 17th & 31st
-3-
The Ascension of the Lord is also our Ascension with the Lord (cont. from p. 2)
The Church is the new Israel sent into the world to continue His redemptive
mission until He comes again. Then He will complete the work of Redemption.
The Church, as the fathers were fond of saying, is the new world, and the world
in the course of transfiguration. The Christian vocation is about learning to live
this new relationship in Christ together, with the Father, through the Holy Spirit
and for the sake of a world that still awaits its full redemption. that begins right
now.
The Ascension of the Lord is not a final act in the earthly ministry of Jesus
Christ. Nor is it some kind of "intermission" to be concluded upon Christ's Bodily
return - which will most certainly occur. Rather, it is about a new way of being,
living in Christ in the here and now. The Apostle Paul wrote to the early
Christians in Galatia: "No longer do I live but Christ lives in me and the life I now
live I live by faith in the Son of God." (Galatians 2:19, 20) That is how we are
invited to live, now.
Jesus said "Abide in me as I in you" (John 15:4). These are not mere sentiments
of piety but meant to become reality, now. Christians can live differently - now because we live "in" Jesus Christ. We can love differently - now. Christians can
live differently - now - because we live "in" Jesus Christ. We can love differently
now - because we love "in" Jesus Christ. We can "be" differently - now because, as St. Paul wrote to the Colossians, "For you have died, and your life is
hidden with Christ in God". (Coll. 3:3) Our lives are "hidden in Christ"- now.
On this Feast of the Ascension we should ask ourselves this question, "How are
we doing?" The Feast presents us with an invitation to assess the relationship
between our profession of faith and its manifestation in our daily lives. St. Paul
encouraged the Christians in Corinth in his second letter to take such an
examination: "Examine yourselves to see whether you are living in faith. Test
yourselves. Do you not realize that Jesus Christ is in you? Unless, of course,
you fail the test. I hope you will discover that we have not failed"
Philosophers and Theologians speak of "ontology" as the essence of being,
what makes something what it is. There is an "ontological" meaning to this Feast
of the Ascension. We have ascended with Him and are called to live on earth the
very realities of heaven, beginning now.
This Feast also gives us insight into the Feast of Pentecost which we will soon
celebrate. The "breath" of God, His Spirit, has been breathed into this Church and thus into each one of us - in order to capacitate us to live this way and
engage in His ongoing work of redemption.
That work will not be complete until the One who ascended returns and hands
the re-created cosmos back to the Father. That is "the plan", the "mystery" now
revealed in Jesus Christ. That is what I meant as I began this reflection when I
asked whether the Ascension is the key that helps unlock the very meaning of
our lives and the plan of God for the entire created order?
Let me conclude with these words of the great Apostle and mystic Paul who
reflects on this plan: "Blessed be the God and Father of our Lord Jesus Christ,
who has blessed us in Christ with every spiritual blessing in the heavens, as he
chose us in him, before the foundation of the world, to be holy and without
blemish before him".
"In love he destined us for adoption to himself through Jesus Christ, in accord
with the favor of his will, for the praise of the glory of his grace that he granted us
in the beloved. In him we have redemption by his blood, the forgiveness of
transgressions, in accord with the riches of his grace that he lavished upon us."
"In all wisdom and insight, he has made known to us the mystery of his will in
accord with his favor that he set forth in him as a plan for the fullness of times, to
sum up all things in Christ, in heaven and on earth.... In him you also, who have
heard the word of truth, the gospel of your salvation, and have believed in him,
were sealed with the promised Holy Spirit, which is the first installment of our
inheritance toward redemption as God's possession, to the praise of his
glory." (Ephesians 1:3-14)
By Deacon Keith Fournier
-4-
May 3 - Polish Constitution Day
The Polish Constitution of May 3, 1791, was the first
Fundamental Law adopted in Europe and the second world’s
Constitution after that of the United States in 1787. The
document was a secret project and its final version was drafted
among others by the politician and thinker Hugo Kołłątaj. The
Sejm session which led to the adoption of the Constitution was
held in an atmosphere of a coup d’état. Many deputies came to
the Royal Castle in Warsaw, where the session was taking
place, in secrecy and the castle was guarded by numerous
troops. After a heated, but short debate, the Fundamental Law
was adopted with a majority of votes.
The Constitution of 1791
comprised 11 articles. It
introduced the principle of
independence for the nobility
and townspeople and the
separation of powers between
the Legislature (a bicameral
Sejm), the Executive and the
Judiciary branches. Peasants
came under the protection of
the law and government. This
was the first step toward the
ending of serfdom. The
Constitution provided for
“ordinary” meetings of the
Sejm once in two years and
special sessions when required
by national emergency. The
1791 printed edition
Lower Chamber, called the
Chamber of Deputies, was made up of 204 deputies and
plenipotentiaries of 24 royal cities. The Upper Chamber of
Senators comprised 132 senators, including province governors,
castellans, government ministers and bishops. The Constitution
abolished the liberum veto. The Executive power was in the
hands of a royal Council, known as the Guardians of the Laws.
This Council was presided over by the King and included five
ministers appointed by him: the minister of police, the minister
of the seal (internal affairs), the minister of the seal of foreign
affairs, the minister of war, and the minister of the Treasury.
The decrees issued by the King required countersignature by a
minister. To enhance the unity and security of the
Commonwealth, the Fundamental Law abolished the Union of
Poland and Lithuania in favour of a unitary State. This decision
was the end of the Union of the Crown of Poland and the
Grand Duchy of Lithuania, which had been established in
1569. The Constitution changed the free royal election system to
a dynastic elected monarchy, which was meant to reduce the
influence of foreign powers in royal elections. The Constitution
acknowledged the Roman Catholic faith as the dominant
religion, but at the same time it guaranteed freedom to all
religions. The Constitution of May 3rd remained an
unfinished work. It was in effect for only one year before
Poland lost its independency. The last attempt at preserving the
its legacy was the insurrection led by Tadeusz Kościuszko.
In 1794, in Cracow, he issued the unprecedented “Proclamation
of Połaniec,” granting freedom and ownership of land to
peasants who fought in the insurrection. The insurgents had
some initial victories, but then the armies of Russia, Austria and
Prussia launched a military crackdown. The defeat of
Kościuszko’s forces led in 1795 to the third and final partition
of Poland. May 3rd was restored as an official Polish holiday
in April 1990, after the fall of communism. In 2007, May 3rd was
in addition declared a Lithuanian national holiday. The
first joint celebration by the Polish Sejm and the Lithuanian
Seimas took place on May 3rd, 2007.
Polish Poetry
“Poetry comes nearer to vital truth than history.” - Plato
„Prawdziwą, typową formą współżycia duchowego jest poezja.” - Karol Irzykowski
Kazimierz
Przerwa - Tetmajer
Urodzony 12 lutego 1865 w Ludźmierzu, powiat nowotarski.
Born on 12th February 1865 in Ludzimierz, in the Nowy Targ
Ojciec - Adolf - uczestnik powstania listopadowego i
district. His father - Adolf - took part in the November and
styczniowego, był marszałkiem powiatu nowodworskiego. W
January Uprisings, and was the speaker in the Nowy Dwór
1883, z rodziną przeniósł się do Krakowa, gdzie uczęszczał
district parliament. In 1883 he moved to Kraków along with his
do Gimnazjum Św. Anny, w 1884 rozpoczął studia na
family. He attended St. Anne’s Grammar School, then in 1884
wydziale filozoficznym Uniwersytetu Jagiellońskiego, tam
he commenced his studies at the Faculty of Philosophy at the
zaprzyjaźnił się z Lucjanem Rydlem, Stanisławem Estreicherem i
Jagiellonian University, where he made friends with Lucjan Rydel,
Ferdynandem Hoesickiem. W 1888 podjął współpracę z "Tygodnikiem
Stanisław Estreicher and Ferdynand Hoesick. In 1888 he started to coIlustrowanym", w 1889 z "Kurierem Warszawskim", w 1893 z krakowskim
operate with "Tygodnik Ilustrowany", in 1889 with "Kurier Warszawski", and in
"Czasem". Po opublikowaniu drugiej serii Poezji (1894) brał intensywny udział w
1893 with Kraków’s "Czas". After he had published his second series of Poezja
życiu literackim Krakowa, będąc uosobieniem poety młodopolskiego. W 1895
(Poetry) (1894) he took an active part in the literary life of Kraków, where he was
przebywał w Heidelbergu, pełniąc funkcję osobistego sekretarza Adama
the embodiment of a Young Poland poet. In 1895 he was in Heidelberg, where he
Krasińskiego. Wyjeżdżał za granicę, zwiedził Włochy, Szwajcarię, Francję i Niemcy.
worked as a personal secretary of Adam Krasiński. He travelled abroad, he visited
W 1912 obchodzono w Warszawie jubileusz 25-lecia jego twórczości. W tym
Italy, Switzerland, France and Germany. In 1912, the twenty-fifth anniversary of the
okresie wystąpiły pierwsze objawy choroby umysłowej. W czasie pierwszej wojny
start of his literary career was celebrated in Warsaw. At this time the first
światowej był zwolennikiem Legionów Piłsudskiego,
symptoms of mental illness appeared. During the First World War he was
inicjatorem Komitetu Ochrony Podhala, prezesem
a supporter of Piłsudski’s Legions, he was the initiator of The Committee
Komitetu Obrony Kresów Południowych. Po wojnie
for the Defence of Podhale and the chairman of The Committee for the
mieszkał w Krakowie, Zakopanem, wreszcie osiada na
Defence of the Southern Borderlands. After the war he lived in Kraków
stałe w stolicy. W 1921 zostaje prezesem Towarzystwa
and Zakopane, until finally he settled down in the capital. In 1921 he
Literatów i Dziennikarzy Polskich, w 1934 członkiem
became the chairman of The Society of Polish Writers and Journalists,
honorowym Polskiej Akademii Literatury. Utrata wzroku
then in 1934 he became an honorary member of the Polish Academy of
i nasilająca się choroba umysłowa zmusiły go do
Literature. The loss of sight and his deepening mental illness forced him
wycofania się z życia społecznego, pozbawiły
to withdraw from social life and deprived him of the possibility to create.
możliwości tworzenia. Egzystował dzięki ofiarności
He existed thanks to social generosity. In the first months of the Second
społecznej. W pierwszych miesiącach drugiej wojny
World War he was evicted from the Europejski Hotel, where he had been
światowej został wyrzucony z Hotelu Europejskiego,
granted board and lodging. He died on 18th January 1940 in the Hospital
gdzie miał zapewnione utrzymanie. Zmarł w Szpitalu
of the Infant Jesus.
Dzieciątka Jezus 18 stycznia 1940 roku.
In the second and third series of Poezja he introduced problems
W drugiej i trzeciej serii Poezji wprowadził problemy Symbolic grave at Powazki, Warsaw pertinent to the modernism period; the philosophies of Arthur
znamienne dla epoki modernizmu, znalazła tu swoje
Schopenhauer and Friedrich Nietzsche as well as his fascination with
odbicie filozofia Artura Schopenhauera i Fryderyka Nietzschego, a także
Indian philosophy found their reflection in this poetry. He was the author of bold
fascynacja filozofią indyjską. Był autorem śmiałych erotyków, a także wierszy
erotic poems and also of poems dedicated to the beauty of the Tatras. Marian
poświęconych pięknu Tatr. Muzykę do jego utworów poetyckich komponowali
Karłowicz and Karol Szymanowski, among others, composed music to his poetry.
m.in. Marian Karłowicz i Karol Szymanowski. Autor nowel Na Skalnym Podhalu,
The author of: short stories, Na skalnym Podhalu, which were written in a stylised
pisanych stylizowaną gwara podhalańską, powieści Legenda Tatr (1912), nieudanej
Podhale dialect, a novel Legenda Tatr ("Tale of the Tatras") (1912), and a historical
artystycznie powieści historycznej Koniec epopei.
novel Koniec epopei, which was an artistic failure.
Cień Chopina
Chopin’s Shadow
Na wiejskie gaje, na kwietne sady,
na pola hen,
idzie nocami cień blady,
cichy jak sen.
Słucha, jak szumią nad rzeką lasy
owite w mgły;
jak brzęczą skrzypce, jak huczą basy
z odległej wsi.
To orchards blooming, to countryside groves,
fields by a stream,
at nightfall his shadow, deathly pale goes,
soft as a dream.
It listens to trees breathe o’er the river
shrouded in haze;
bass viols bellow, violins quiver
there, far away.
-5-
Słucha, jak szepcą drżące osiny,
malwy i bez;
i rozpłakanej słucha dziewczyny,
jej skarg, jej łez.
W wodnych wiklinach, w blasku księżyca,
w północny chłód,
rusałka patrzy nań bladolica
z przepastnych wód.
Słucha jęczących dzwonów pogrzebnych
i wielkich łkań,
i rozpłyniętych kędyś, podniebnych,
gwiazd błędnych drgań...
Słucha, jak serca w bólu się kruszy
i rwą bez sił - słucha wszystkiego, co jego duszą
było, gdy żył...
It listens to whispering aspen sough,
mallow, lilac;
and to a girl’s sobbing, sighing breath: bowed,
elegiac.
In watery reeds, as the moon glimmers,
shivers and shakes,
a water nymph’s pale gaze on him shimmers
out of the lake.
It listens to moaning funeral tolls,
and mourning cries,
the flicker of stars – celestial souls,
wand’ring the skies...
It listens to heartbreak, pain undisguised,
helpless, distraught – –
listens to all that his own soul comprised
when he still walked...
Translation from: Marcin Gmys, Kazimierz Przerwa-Tetmajer’s Cień Chopina and its compositional interpretations
Koniec wieku XIX
The End of the 19th Century
Przekleństwo?… Tylko dziki, kiedy się skaleczy,
złorzeczy swemu bogu, skrytemu w przestworze.
Ironia?… Lecz największe z szyderstw czyż się może
równać z ironią biegu najzwyklejszych rzeczy?
A curse?… But only savages in pain
abuse their god that’s hiding in the air.
An irony?… but how can you compare
most dreadful scorns with every day’s disdain?
Wzgarda… lecz tylko głupiec gardzi tym ciężarem,
którego wziąć na słabe nie zdoła ramiona.
Rozpacz?… Więc za przykładem trzeba iść skorpiona,
co się zabija, kiedy otoczą go żarem?
Contempt?… but only fools despise the weight
that is too heavy for their feeble arms.
Despair?… so hearing danger’s grim alarms
just like a scorpion we end our fate?
Walka?… Ale czyż mrówka rzucona na szyny
może walczyć z pociągiem nadchodzącym w pędzie?
Rezygnacja?… Czyż przez to mniej się cierpieć będzie,
gdy się z poddaniem schyli pod nóż gilotyny?
Struggle?… but how an ant succeed in strife
when thrust upon a rail before the train?
Resignation?… but can there be less pain
when we acquiesce to the butcher’s knife?
Byt przyszły?… Gwiazd tajniki któż z ludzi ogląda,
kto zliczy zgasłe słońca i kres światu zgadnie?
Użycie?… Ależ w duszy jest zawsze coś na dnie.
co wśród użycia pragnie, wśród rozkoszy żąda.
The future life?… The stars who can explore,
and who can guess the ending of the world?
Joy?… but at the bottom of our souls lie furled,
those thoughts that mid enjoyment cry for more.
Cóż więc jest? Co zostało nam, co wszystko wiemy,
dla których żadna z dawnych wiar już nie wystarcza?
Jakaż jest przeciw włóczni złego twoja tarcza,
człowiecze z końca wieku?… Głowę zwiesił niemy.
So what is left? In all the faiths of yore
we find no comfort. Things for us are clear.
What is your shield against the evil’s spear,
man of the fin-de-siècle?… He spoke no more.
Translated by Jarek Zawadzki
W kaplicy Sykstyńskiej
In the Sistine Chapel
Ta ściana cała ryczy, jak bawół zraniony!
Ten Chrystus tam, jak piorun, z cyklopa ramiony,
Ta trupia głowa pełna boleści i jęku,
Ten szturm klątew, rozpaczy, wściekłości i lęku,
Farba zmieniona w kamień, pędzel w dłuto, siła,
Co, zda się, góry pięścią na miał-by kruszyła!
Źrenice głuche patrzą z pod skostniałych powiek - Wulkan to chyba z siebie wyrzucił, nie człowiek.
The wounded bison roars from all these walls.
That Christ - angelic cyclops - thunder falls.
A skull in agony, accursed despair,
Fury and groans: even the whimpers blare.
His brush on paint sparked like an axe on stone
And mountains powdered and their ruins moan.
Deaf though they are, these eyes, unflinching, scan
This work of a volcano, not of man.
Translated by Jerzy Peterkiewicz and Burns Singer
(z II. serii Poezyj)
(from 2 series of Poezyj) A Cradle Wind
Ku mej kołysce leciał od Tatr
o skrzydła orle otarty wiatr,
o limby, co się patrzą w urwisko,
leciał i szumiał nad mą kołyską.
Toward my cradle flew a Tatra wind,
brushed by eagles' wings and mountain pines
which gape from craggs into the abyss -it blew and roared above my cradle.
I do mej duszy na zawsze wlał
tęsknot do orlej swobody szal
i tę zadumą limb, co się ciszą
objęte wielką, w pustce kołyszą.
Into my heart poured a lasting fit
of longing for eagles' flight and the
pensiveness of pines swaying in the
mountain tops, engulfed in pure quiet.
Translated by Walter Whipple
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Spring Concert
Sunday, April 13th our parish hosted its second annual Spring Concert
featuring the very talented Lisa Woods, Mezzo-Soprano, Jerry Noble,
Piano Accompanist and special guest, Gabriella Toliaferro, Soprano.
Lisa is a soloist in opera, oratorio and recital with hundreds of
performances to her credit. Jerry is the staff accompanist at Smith
College. Gabriella, a Freshman at Granby High School, is a regular
performing member of the
Springfield Massachusetts
Chapter of the Tuesday
Morning Music Club’s Junior
Extension Program and
studies voice with Soprano,
Teri LaFleur.
Our church was filled with
many members of the local
community and beyond. The
spectacular program
consisted of selections from
Opera, Broadway and the
American Songbook. The first
half of the concert included, Che farò senza Euridice, Sorry Her Lot and Spring
Wind. The second half included: There’s no Business Like Show Business, I Got
Rhythm, The Sound of Music and many more. It was an awesome concert! Lisa,
Jerry and friends perform regularly in our church --- watch for the next concert – it
will surely be an enjoyable event.
PARISH
ANNOUNCEMENTS
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Thursday, May 1 - Feast of St. Philip & James - Holy
Mass at 7:00 pm
Saturday, May 3 - Solemnity of Finding of the Holy
Cross (Holy Mother, Queen of Poland; Polish
Constitution Day) - Holy Mass at 10:00 am
Polish Dinner Organizational Meeting - Monday, May
5 at 6:30 pm in the Parish Hall
May Devotion (in Polish) - every Tuesday during May
at 6:30 pm
Polish Classes - every Tuesday at 7:00 pm in the
Parish Hall
Mothers’ Day - Sunday, May 11
Polish Dinner - Sunday, May 25 (see next page)
Monday, May 26 - Memorial Day - Holy Mass at Holy
Trinity Cemetery at 10:00 am
Thursday, May 29 - Solemnity of the Ascension of
the Lord (Holy Day of Obligation) - Holy Mass at 7:00 pm
-7-
Dear Parishioners:
The Polish Dinner will be upon us soon –
May 25, 2014. As you know, the cost of food to prepare
all the wonderful dishes we enjoy has increased. The
Parish Committee is soliciting monetary donations or
perhaps a gift card to Stop & Shop or Big Y to cover
some of the cost of food. Our goal is $200.00. Any
donation will be very much appreciated. Our dinner
events help with the parish operating expenses,
especially the heating oil. Any donation you can give
(no amount is too small) will be noted in the Church
bulletin unless you specify that you would like it to
remain anonymous. You can leave your donations in
the collection basket during Mass or you can give it to
Chris Newman, Chair, Parish Committee or Stephen
Matusewicz, Treasurer. Hopefully we can meet our
goal. Thank you for supporting all parish projects and
events. Fr. Adam Czarnecki
Extend an Invitation
There are many people who are
unchurched or have left their particular
parish for some reason. If you invite
them to come to the church with you,
they might just do so. Tell them that
you’re inviting them because God loves
them very much and has extended His
invitation to them through you. Of course
you can use our pamphlet “Who We Are”
which will be helpful in explaining who we really are.
New Storm Windows
Donations are still being accepted to help defray the cost of the storm
windows which were recently purchased for the church. Any amount will
be gratefully appreciated. Your donation will be acknowledged in our
Church bulletin. Please notify us if you do not want to have your named
mentioned in the bulletin.
Donation of $100.00 received from Kathy Tefft. Thank you!
The amount received thus far $675.00.
Special thanks to Wallace Forman, Krysia and Eugene
Newman who sponsored the purchase of storm windows
for the south side of the Church in memory of Joan
Forman.
Thank you. Bóg zapłać!
PRAYERS FOR THE SICK:
Helen Golec - 71 State Street, Apt. 130, Northampton, MA 01060
Shirley Krawczynski - 18 Dickinson Street, Northampton, MA 01060
John Lenkowski - 31 Denise Court, Northampton, MA 01060
Grace Mackiewicz - 9 Chestnut Street, #6, Amherst, MA 01002
Diane Scott - 2 Admiral Street, Easthampton, MA 01027
Very Rev. Joseph Soltysiak - 73 Main Street, Westfield, MA 01085
Rt. Rev. Stanley Bilinski - 9201 West Higgins Rd, Chicago, IL 60631
Rt. Rev. Thomas Gnat - 104 Naphin Hill Road, Dunmore, PA 18512
Rt. Rev. John Mack - 6298 Broadway, Lancaster, NY 14086
Please say a prayer for peace, comfort and healing for our sick sisters and brothers; send a card to them;
if you can, participate in the Holy Mass celebrated in their intention every Tuesday at 10:00 a.m. (except holidays - see bulletins).
PASTORAL CARE AT HOME AND HOSPITAL
If you have a family member or friend at hospital or home unable to take part in Holy Mass and Sacraments, please notify Fr. Adam at 584-0133.
SACRAMENT OF BAPTISM - by appointment; SACRAMENT OF MARRIAGE - call for arrangements; NEW PARISHIONERS - call the Rectory Office at 584-0133
For Holy Mass intentions contact Fr. Adam after Sunday Holy Mass or anytime by phone (413) 584-0133
Holy Mass Schedule:
Sunday - 9:30 a.m.
Holy Days - see bulletins
Daily - 10:00 a.m.
WALKA
PRAWDA
PRACA
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