Volume 2 - 2013 February (No. 2)

of the St. Valentine’s Polish National Catholic Church

127 King Street, Northampton, MA 01060 Phone: (413)584-0133

www.stvalentinespncc.com

PARISH DIRECTORY

Administrator Fr. Adam Czarnecki

413 - 584 - 0133 fradam1967@yahoo.com

Chairperson

& Recording Secretary Christine Newman 413 - 584 - 4531

cnewman@mail.aux.umass.edu

Vice Chairperson Joan Forman

413 - 584 - 6003

Treasurer Stephen Matusewicz

413 - 584 - 4004 smmremi@aol.com

Financial Secretary

Douglas Tierney 413 - 475 - 3505

Dtierney82@gmail.com

Board of Directors Paul Krawczynski

Shirley Krawczynski Stacia Parker Diane Scott

Organist

Arlene Tierney

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.

Oh. Adorable Lord and Saviour Jesus Christ, You have suffered death on the Cross for our sins. Oh Holy Cross of Jesus, be my true light! Oh. Holy Cross fill my

soul with good thoughts. Oh Holy Cross ward off from me all things that are evil. Oh. Holy Cross ward off from me all dangers and deaths and give me life everlasting! Oh. Crucified Jesus of Nazareth have mercy on me now and forever. In honour of the Precious Blood of Jesus, His

dea th , resurrec ti on a nd ascension which lead to everlasting life; true as Jesus was born on Christmas Day; true as Jesus was crucified on Good Friday; true as Joseph and Nicodemus took Jesus down from the cross and buried Him; true as Jesus ascended into Heaven, may He preserve me from my enemies visible and invisible forever. Oh, Lord Jesus Christ have mercy on me! Mary and Joseph, pray for me. Lord

Jesus Christ through Your suffering the Cross grant me strength to bear the Cross without fear or dread and give me the grace that I may follow You. Amen.

Lent

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Pre-Lent The Pre-Lenten Season is the transitional season of the Church Liturgical Year from the Christmas joy to the Lenten sorrow. This season contains three Sundays: Septuagesima (the name comes from the Latin word for "seventieth"), Sexagesima ("sixtieth") and Quinquagesima ("fiftieth"). Quinquagesima Sunday is indeed the fiftieth day before Easter (counting inclusively), but the numbers indicated by the names "Sexagesima" and "Septuagesima" do not correspond to the interval between these Sundays and Easter. In this season rose vestments should be worn (if these are not available then purple/violet vestments), the Gloria is not used and there should be no flowers on the altars and no Christmas hymns/carols sung.

This season, also called “Quadraegesima,” meaning “Forty,” is a somber, penitential Season lasting from Ash Wednesday to the Thursday before Easter. It recalls Christ’s 40 days in the desert, and the Israelites’ wandering in the desert for 40 years. Per the everyday calendar, Lent lasts 40 days plus the six Sundays. The priest wears purple vestments during Lent; the Gloria is not used and there should be no flowers on the altars, which are draped with purple cloths (the candlesticks too). The annual Lenten season is the fitting time to climb the holy mountain of Easter. The Lenten season has a double character, namely to prepare both catechumens and faithful to celebrate the paschal mystery. The catechumens, both with the rite of election and scrutinies, and by catechesis, are prepared for the celebration of the sacraments of Christian initiation; the faithful, ever more attentive to the word of God and prayer, prepare themselves by penance for the renewal of their baptismal promises. This season prepares all of us for the celebration of Easter, the most important feast of the Church year.

Pontius Pilate’s praetorium to Christ’s tomb have been a popular devotion in parishes. In the 16th century, this pathway was officially entitled the “Via Dolorosa” (Sorrowful Way) or simply Way of the Cross or Stations of the Cross.

Quite typical Polish ceremony is “Gorzkie Żale” [gosh-geh-zahl-leh] (Bitter Lamentations) = Lenten Lamentations.

Passiontide is the last two weeks of Lent, when the readings and prayers of the liturgy focus on the Passion of Our Lord. It starts from Passion Sunday when the crucifixes (Polish: “krucyfiks” or “pasyjka”) and statues are covered with purple cloths. The word ‘passion’, in the Christian sense, does not mean an intense emotion; it refers to the historical events of Jesus' suffering and death. As a penitential season of the Church, Passiontide is evidently even more ancient than Lent.

Hunting was for many ages considered as forbidden during Lent: the spirit of the holy season was too sacred to admit such exciting and noisy sport.

Lenten Fasting and Abstinence All Fridays through the year are days of Abstinence. All Catholics are obliged to abstain from the eating of meat on these days. In our Church through the Lent all Wednesdays and Fridays are days of Abstinence. Ash Wednesday and Good Friday are days of Abstinence and Fasting. In addition to abstaining from eating of meat on these days, all Catholics are also to fast. Fasting means the eating of one main meal and two small meals on these days. Those exempt from fasting are those over 70 years old or for medical reasons.

Bitter Lamentations Bitter Lamentations are ancient chants retracing the Passion and Crucifixion of Christ. They form the essence of this Lenten service that takes its name from the words of the Polish hymn, “Gorzkie żale przybywajcie, serca nasze przenikajcie” (Come, o bitter lamentations, move our hearts to contemplation). The Bitter Lamentation have their roots in Warsaw’s Holy Cross Church during the 1700s. The devotion incorporates prose and verse, chant and reading, prayer and meditation, inviting participants to reflect on the mystery of Christian redemption by Christ’s Passion and death on the cross. The Lamentations highlight the very emotional nature of Polish spirituality, inviting us to speak and spend time with Mary, Jesus’ mother, and reflect upon her son’s pain and suffering as seen through her eyes. It is a deeply moving and beautiful devotion that allows us to share in Christ’s death - to look at His mother and acknowledge that what He is suffering, what she feels, has been caused by our sinfulness. The Lamentations take the shape of a three-part cycle; one part is sung each service. Each of the three parts has a parallel form and structure, with repeated musical motifs. The text changes from one part to the next. Each of the three cycles of the Bitter Lamentations are structured as follows: 1. Introductory Hymn/Pobudka do Rozmyślania Męki Pańskiej 2. Intention/Intencja 3. Hymn 4. The Soul’s Lament/Lament Duszy nad Cierpiącym Jezusem (a retelling of the moments of the Passion, interjected with the repeated refrain “Jezu mój kochany! - Jesus, my Beloved!”) 5. A Dialogue of the Soul with the Mother/Rozmowa Duszy z Matką Bolesną (the Dialogue includes a conversation with the Blessed Mother, in which she is questioned about her grief and in turn offers answers regarding the nature of her suffering.) 6. Final Refrain/Któryś za nas cierpiał rany (the final refrain is repeated three times as the closing motif for the Lamentations. It begs for the Lord’s mercy.) The devotion is most often concluded by Benediction with the Most Blessed Sacrament.

Lenten Facts The word “lent” means “lengthen” and stands for that time in

spring when the days grow longer. The original period of Lent was 40 hours. It was spent fasting to

commemorate the suffering of Christ and the 40 hours He spent in the tomb. In the early 3rd century, Lent was lengthened to 6 days. About 800 AD it was changed to 40 days.

Since Lent is a penitential season of preparation for Easter, the Stations of the Cross, which follow the path of Christ from

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Solemnities, Feasts and National Holidays in month of January - celebrate with Eucharist!

February 2, Saturday Presentation of the Lord Holy Mass at 10:00 a.m.

On February 2, the Church celebrates the festival of the Purification of the Blessed Virgin, the day when Jesus was offered in the Temple by Mary, as the Victim who would reconcile God and humankind. The Church for the solemn blessing of candles has chosen this day. The day is often called Candlemas - the Mass of the candles. The candles are made available to the Faithful to take and use at home. Light penetrates the darkness. Jesus is light. God’s word is a lamp that lights a path for our feet. At our baptism, we received a candle, along with this charge, “Keep the flame of faith burning in your heart. When the Lord comes may you go out to meet him with all the saints in the heavenly kingdom.” In Polish tradition this solemnity named “Święto Matki Bożej Gromnicznej”. That name came from Poland and result from name the candles (“gromnice”) which are blessed. We know that in the storm exist the thunders. The thunder in polish language this is “grom”. In Poland is strong faith since long time that candle “gromnica” protects us in the time of storm. This candle protects us also from every evil.

February 3, Sunday Sexagesima

(St. Blaise of Sebastea) Holy Mass at 9:30 a.m.

(after Holy Mass - Blessing of throats) Jesus was certainly concerned for the sick. There are so many instances in Scripture where Jesus reaches out to help those in need of healing. The Blessing Saint Blaise is something that we as Catholics take for granted. St. Blaise was a IV c. bishop in Sebastea, Armenia. We do not know much about his life, but we know by tradition that he saved a small boy from choking on a fish bone. Because of this, people through the ages have sought his help, especially those who are afflicted with ailments of the throat. This blessing asks God’s healing and protection. Two blessed candles, joined in the form of across and usually tied with a red ribbon (as sign of the martyrdom of Blaise), are placed around the throat of each person asking a blessing. The minister then prays, “Through the intercession of Saint Blaise, may God free you from all affections of the throat, and from all other ailments: In the name of the Father, and of the Son, and of the Holy Spirit.” Our limitations and weaknesses help us turn to God for protection and care. Many of us would not think of missing the Blessing of Saint Blaise. It has become so popular that, in many Churches, it is given at the Sunday Masses on the weekend before or after Day of Saint Blaise on February 3. This year Day of St. Blaise is on Sunday.

February 14, Thursday St. Valentine

(Title of our Church) Holy Mass at 7:00 p.m.

Priest in Rome, possibly a bishop. Physician. Imprisoned for giving aid to martyrs in prison, and while there converted the jailer by restoring sight to the jailer‘s daughter. While Valentine of Terni and Valentine of Rome sometimes have separate entries in martyrologies and biographies, most scholars believe they are the same person. There are several theories about the origin of Valentine’s Day celebrations that relate to love and sentiment. Some believe the Romans had a mid-February custom where boys drew the names of girls in honour of the sex and fertility goddess, Februata Juno; pastors “baptised” this holiday, like some others, by substituting the names of saints such as Valentine to suppress the practice.

Others maintain that the custom of sending Valentines on 14 February stems from the belief that birds begin to pair on that date; by 1477 the English associated lovers with the feast of Valentine because on that day “every bird chooses him a mate.” The custom of men and women writing love letters to their Valentine started on this day. Other “romance” traditions have become attached to this feast, including pinning bay leaves to your pillow on Valentine’s Eve so that you will see your future mate that night in your dreams.

February 13, Wednesday Ash Wednesday

Holy Mass at 7:00 p.m. (Blessing and Imposition of Ashes)

Ash Wednesday marks the beginning of our Lenten journey towards Easter and eternal life. Now truly is our time to be healed and reconciled to God and to one another. The mark of ashes on our foreheads reminds us of our sinfulness and our turning back to God for forgiveness, healing and mercy. The ashes are made by the burning of palms from last year's Palm Sunday - palms that were waved in victory and praise. After the priest sprinkles the ashes with holy water and incenses them, he puts them on our foreheads in the shape of a Cross to remind us of our hope, and as he does so, he says the words of Genesis 3: Remember, man, that thou art dust, and unto dust thou shalt return. We make no response to these words; we simply return to our pews. After we leave the church, we leave the ashes on our foreheads until they wear off naturally from the course of the day's activities. They are a public witness to those things our society does not wish to embrace: the reality of death, and the hope of resurrection in Our Lord, Jesus Christ.

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St. Valentine's Story Let me introduce myself. My name is Valentine. I lived in Rome during the third century. That was long, long ago! At that time, Rome was ruled by an emperor named Claudius. I didn't like Emperor Claudius, and I wasn't the only one! A lot of people shared my feelings. Claudius wanted to have a big army. He expected men to volunteer to join. Many men just did not want to fight in wars. They did not want to leave their wives and families. As you might have guessed, not many men signed up. This made Claudius furious. So what happened? He had a crazy idea. He thought that if men were not married, they would not mind joining the army. So Claudius decided not to allow any more marriages. Young people thought his new law was cruel. I thought it was preposterous! I certainly wasn't going to support that law! Did I mention that I was a priest? One of my favorite activities was to marry couples. Even after Emperor Claudius passed his law, I kept on performing marriage ceremonies -- secretly, of course. It was really quite exciting. Imagine a small candlelit room with only the bride and groom and myself. We would whisper the words of the ceremony, listening all the while for the steps of soldiers. One night, we did hear footsteps. It was scary! Thank goodness the couple I was marrying escaped in time. I was caught. (Not quite as light on my feet as I used to be, I guess.) I was thrown in jail and told that my punishment was death. I tried to stay cheerful. And do you know what? Wonderful things happened. Many young people came to the jail to visit me. They threw flowers and notes up to my window. They wanted me to know that they, too, believed in love. One of these young people was the daughter of the prison guard. Her father allowed her to visit me in the cell. Sometimes we would sit and talk for hours. She helped me to keep my spirits up. She agreed that I did the right thing by ignoring the Emperor and going ahead with the secret marriages. On the day I was to die, I left my friend a little note thanking her for her friendship and loyalty. I signed it, "Love from your Valentine." I believe that note started the custom of exchanging love messages on Valentine's Day. It was written on the day I died, February 14, 269 A.D. Now, every year on this day, people remember. But most importantly, they think about love and friendship. And when they think of Emperor Claudius, they remember how he tried to stand in the way of love, and they laugh -- because they know that love can't be beaten! (from: http://isabelperez.com/St%20ValentineStory.htm)

February 25, Monday St. Matthias, Apostle Holy Mass at 7:00 p.m.

According to the Acts of the Apostles he was the apostle chosen by the remaining eleven apostles to replace Judas Iscariot following Judas' betrayal of Jesus and suicide. His calling as an apostle is unique in that his appointment was not made personally by Jesus, who had already ascended to heaven, and, it was made before the descending of the Holy Spirit upon the early Church. Matthias first preached the Gospel in Judaea, then in Aethiopia (made out to be a synonym for the region of Colchis, now in modern-day Georgia) and was stoned to death in Colchis. A marker placed in the ruins of the Roman fortress at Gonio (Apsaros) in the modern Georgian region of Adjara claims that Matthias is buried at that site.

Polish Christmas Carol Sing Along Brings Back Fond Memories

On Sunday , January 6, 2013, t h e P o l i s h H e r i t a g e Committee of N o r t h a m p t o n presented a Polskie Koledy Sing Along in observance of Epiphany (Feast of the Three

Kings). The event was held at St. Valentine’s Polish National Catholic Church. The one and one half hour sing along was very well received with approximately 150 people in attendance. The lead choir was comprised of m e m b e r s from area churches (St. Elizabeth Ann S e t o n , Northampton, Our Lady of the Valley, Easthampton, Holy Family, South Deerfield, Most Holy Redeemer, Hadley and St. Valentine, Northampton). Organists for the event included Leo Rotkiewicz, Holy Family Parish, Jean Gromacki, St. Elizabeth Ann Seton Parish and Arlene (Sadoski) Tierney, St. Valentine’s Parish. The program included 14 traditional Polish carols such as Cicha Noc, Gdy się w Chrystus Rodzi, Wesołą Nowinę and Mędrcy Świata. Sing along sheets were provided to all attendees. During the intermission, Rev. Adam Czarnecki, the new pastor of St. Valentine’s Church, blessed incense and chalk and provided a brief explanation of the Polish tradition of marking the door entrance and lintels with the initials 20+K+M+B+13. Area priests in attendance included the Very Rev. Fryderyk Banas, Holy Cross Polish National Catholic Church (PNCC), Ware, MA, Rev. Randolph Calvo, Holy Name of Jesus PNCC, South Deerfield, MA and Rev. Pawel Lukaszewicz, Holy Mother of the Rosary PNCC, Chicopee, MA. During the carol sing, many attendees shed tears of joy as they sang the beautiful Polish Carols - bringing back fond memories of years past. Upon leaving the church many people said “we hope this event will be held annually - it was very beautiful”. The event culminated with a reception and fellowship in the Church Hall. The Polish Heritage Committee is already planning to make the Polskie Koledy Sing Along an annual event.

(This article is also in “The Post Eagle” Newspaper for Wednesday, January 23, 2013 on page 7.)

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The HISTORY of

the PNCC Building on the Foundation

Following the consecration of Bishop Francis Hodur, the Polish National Catholic Church continued to build and expand on the foundation that had been laid in the previous ten years. However, the Church had to deal with new forms of oppression. One form of oppression surfaced when many church members found themselves treated as outcasts by various Polish groups and organizations. Among those groups was the Polish National Alliance, which was originally a supporter of the Church and Her members. Seeing the mistreatment of his people and realizing their financial needs, Bishop Hodur was challenged to address this situation. Thus, he proposed a new fraternal society that would financially assist them. In 1908 Spójnia, the Polish National Union (PNU) of America, was organized. It offered life insurance and loans to Polish National Catholics who had been refused insurance coverage by other Polish fraternal organizations. The PNU also organized branches in each PNC parish, thereby bringing members together to help provide immediate assistance to families when difficult times arose. After Bishop Hodur's consecration the PNCC also had to counter a new effort by the Roman Catholic Church in keeping Polish immigrants from joining the PNCC. One of the four points of the National Church Program was realized in 1908, when the Roman Catholic Church consecrated its first Polish bishop in the United States. Bishop Paul Rhode was named the Auxiliary Bishop of Chicago of the Roman Catholic Church. This action satisfied one of the demands of the Polish immigrants that were championed by the Polish National Alliance (PNA), and after that took place, the PNA lessened its support of the PNCC. Since more and more parishes were joining the PNCC, more and more priests were needed. Bishop Hodur was challenged to meet that great demand, and in 1908 Bishop Hodur founded a seminary to educate and train priests for the PNCC. The seminary was later named Savonarola Theological Seminary after the Italian priest and monk, Hieronim (Jerome) Savonarola, who was burned at the stake for challenging the authority of the Pope.

Bishop Hodur called the Second General Synod of the PNCC, which was held in Scranton, PA in 1909, to continue the development of the Church. The most important decision to come from this synodal gathering was the elevation of the "Word of God, heard and preached" to a sacrament in the Polish National Catholic Church. This action emphasized the importance of God's Word and the preaching of His Word in the PNCC. During this synod the delegates decided that the official legal name of the church would be the "Polish National Catholic Church of America." Another matter that was brought before the synod and discussed was the possibility of having two additional bishops for the PNCC. This proposal was rejected by the synod. However, a compromise was reached when Bishop Hodur said that he would appoint Vicars General to help administer parishes within the various regions of the country. In 1910 Bishop Hodur did appoint three Vicars General: Father Valentine Gawrychowski (New England, New York and New Jersey), Father Francis Bonczak (Pennsylvania and Maryland) and Father Maximilian Lawnicki (Chicago, Indiana, Missouri, Minnesota and Manitoba, Canada). As the Church continued to develop, Bishop Hodur saw the need for another expression of the Polish National Catholic faith. Bishop Hodur drafted a "Confession of Faith" that would serve as a statement of beliefs for the Polish National Catholic Church. This Confession of Faith, penned by Bishop Hodur, would not replace but rather complement the Apostles' Creed and the Nicene Creed. Bishop Hodur completed this work in 1913 and to further discuss this Confession of Faith he called three provincial synods, which were held in Passaic, NJ; Wilkes-Barre, PA; and Chicopee, MA. Following the discussions and deliberations of these provincial synods, Bishop Hodur called the Third General Synod of the PNCC that was held in Chicago, IL in 1914. This synod accepted The Confession of Faith as it was presented to the provincial synods [see Appendix for a copy of The Confession of Faith]. This synod also established three new feast days for the PNCC: the Feast of the Christian Family (on the second Sunday of October), the Feast of the Institution of the PNCC (on the Second Sunday of March) and the Feast of the Fatherland (on the Second Sunday of May). The PNCC became a part of the World Council of Churches and continued ecumenical endeavors and cordial relations with other denominations. This was a period when several new parishes were organized and the number of PNCC faithful continued to increase. After the end of World War I, Bishop Hodur sent Father Bronislaw Krupski to Poland to begin exploring the possibility of expanding the PNCC from North America to Poland.

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This anonymous poem (Posłuchajcie, bracia miła...) from the Benedictine Monastery of the Holy Cross at Łysa Góra (Bald Mountain) was written in the latter part of the fifteenth century. This poem belongs, next to the Bogurodzica, to the greatest masterpieces of medieval lyric. It is also called Laments of the Mother of God under the Cross or The Holy Cross Lament. It is a powerful and dramatic expression of personal sorrow, a lament of a helpless mother witnessing the agony of her son and seeking consolation from other people in touching, simple words.

Polish Poetry „Prawdziwą, typową formą współżycia duchowego jest poezja.” - Karol Irzykowski

“Poetry comes nearer to vital truth than history.” - Plato

Posłuchajcie, bracia miła... Posłuchajcie, bracia miła1, Kcęć wam skorżyć krwawą głowę2; Usłyszycie moj zamętek, Jen mi się zstał w Wielki Piątek3. Pożałuj mię, stary, młody, Boć mi przyszły krwawe gody4; Jednegociem Syna miała I tegociem ożalała5. Zamęt ciężki dostał się mie, ubogiej żenie6, Widzęć rozkrwawione me miłe narodzenie; Ciężka moja chwila, krwawa godzina, Widzęć niewiernego Żydowina, Iż on bije, męczy mego miłego Syna. Synku miły i wybrany7, Rozdziel8 z matką swoją rany; A wszakom9 cię, Synku miły, w swem sercu nosiła, A takież tobie wiernie służyła. Przemow k matce, bych się ucieszyła10, Bo już jidziesz ode mnie, moja nadzieja miła11. Synku, bych cię nisko miała, Niecoć bych ci wspomagała12; Twoja głowka krzywo wisa13, tęć bych ja podparła; Krew po tobie płynie, tęć bych ja utarła; Picia wołasz, piciać bych ci dała, Ale nie lza dosiąc14 twego świętego ciała. O anjele Gabryjele, Gdzie jest ono twe wesele, Cożeś mi go obiecował tako barzo wiele, A rzekęcy15: "Panno, pełna jeś miłości!" A ja pełna smutku i żałości. Sprochniało16 we mnie ciało i moje wszytki kości.

Listen, dear brothers... Listen, dear brothers, I want to complain of a cruel murder1; Hear about the sorrow That befell me on Good Friday. Have pity on me, you old and young, Because a painful feast day came for me: I had only one Son And I mourn for him. Deep sorrow came over me, a miserable woman, Seeing my dear son covered with blood. Dreadful is this moment and frightful this hour, When I see an infidel Jew As he beats, tortures my dear Son. My little Son, dear and loved, Share your wounds with your mother; I have always carried you, little Son, in my heart, And I have also served you faithfully. Speak to your mother, so that I can be consoled, Because you are going away from me, my dear hope. My dear Son, if I had had you down here, I could have helped you somewhat: Your little head hangs to one side; I would support it; Blood is flowing over you; I would wipe it off; You cry for water; I would give you drink; But I may not reach your holy body. O, angel Gabriel, Where is this great joy of yours, Of which you promised me so much, Saying: "Virgin, you are full of grace!"? And I am full of sorrow and grief. My flesh and all my bones have rotted away.

Ten anonimowy wiersz (Posłuchajcie, bracia miła...) z benedyktyńskiego klasztoru Świętego Krzyża na Łysej Górze został napisany w drugiej połowie XV wieku. Wiersz ten należy, obok Bogurodzicy, do największych arcydzieł średniowiecznej liryki. Nazywany jest również Lamentami Matki Bożej pod Krzyżem lub Lamentem Krzyża Świętego. Wiersz jest potężnym i dramatycznym wyrazem w prostych i poruszających słowach osobistego smutku; jest lamentem bezradnej matki będącej świadkiem agonii swego syna i szukającej pocieszenia u innych ludzi.

Posłuchajcie, bracia miła... Listen, dear brothers...

the greatest masterpiece of Polish lenten medieval lyric

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.

Thank you. Bóg zapłać!

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PARISH ANNOUNCEMENTS

Thank you to the parishioners who work around the Church on a

regular basis and to those who took down Christmas decorations.

Your work is most appreciated.

The schedule of the cleaning of the Church (Saturdays at 8:00 a.m.):

February 9th February 23rd

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.

Proścież Boga, wy miłe i żądne maciory17, By wam nad dziatkami nie były takie to pozory, Jele ja nieboga ninie dziś zeźrzała18 Nad swym, nad miłym Synem krasnym19, Iż on cirpi męki nie będąc w żadnej winie20. Nie mam ani będę mieć jinego, Jedno ciebie, Synu, na krzyżu rozbitego21. 1zwrot "bracia miła" to stara forma rzeczowników zbiorowych rodzaju żeńskiego w liczbie pojedynczej; 2chcę się wam poskarżyć w związku z krwawym zabójstwem; 3posłuchajcie o smutku, który mnie spotkał w Wielki Piątek; 4krwawe święto; 5opłakała; 6ciężkie strapienie spotkało mnie, nieszczęsną kobietę; 7drogi; 8podziel; 9przeciem; 10bym się pocieszyła; 11moja nadziejo miła (mianownik w funkcji wołacza); 12pomagałabym ci trochę; 13wisi; 14nie można dosięgnąć; 15mówiąc; 16rozpada się; 17miłe i drogie matki; 18byście nie przeżywały takiego widoku waszych dzieci, jaki ja, nieboga, dziś ujrzałam; 19pięknym; 20nie będąc wcale winnym; 21rozpiętego.

Implore God, all you dear and loving mothers, So you do not see such a sight with your children, As I, a miserable woman, saw today With my own, my dear, beautiful Son, Who suffered such torments, though perfectly innocent. I do not have nor will I have another one, Only you, my Son, stretched upon the cross.

1skorżyć in the Polish original meant to produce the corpse in court as evidence of crime. The Mother of God points to the head of her Son, covered with blood, in order to reveal the crime.

(Translated by Michael J. Mikoś )

Polish Classes - every Tuesday at 6:30 p.m. in the Parish Hall. Saturday, February 2 - Presentation of the Lord (Matki Bożej Gromnicznej) - Holy Mass at 10:00 a.m. with Blessing of candles.

Parish Committee Meeting: Monday, February 11 at 6:00 p.m. in the Parish Hall. Wednesday, February 13 - Ash Wednesday - Holy Mass at 7:00 p.m. with Blessing and Imposition of Ashes. Gorzkie Żale (Bitter Lamentations) in Polish - every Wednesday during Lent at 7:00 p.m. Stations of the Cross (Droga Krzyzowa) in English - every Friday during Lent at 7:00 p.m. Thursday, February 14 - Saint Valentine, Martyr (Title of our Church) - Holy Mass at 7:00 p.m.

PRAWDA

PRACA

WALKA

PRAYERS FOR THE SICK:

Joan Forman - P.O. Box 303, Hadley, MA 01035 Helen Golec - 71 State Street, Apt. 130, Northampton, MA 01060 John Lenkowski - 31 Denise Court, Northampton, MA 01060 Grace Mackiewicz - 9 Chestnut Street, #6, Amherst, MA 01002 Fr. Senior Joseph Soltysiak - 73 Main Street, Westfield, MA 01085 Rt. Rev. Thomas Gnat - 104 Naphin Hill Road, Dunmore, PA 18512

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 when Holy Mass is celebrated at 6:00 p.m. - 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.

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For Holy Mass intentions contact Fr. Adam after Sunday Holy Mass or anytime by phone (413) 584-0133.

SACRAMENT OF BAPTISM - by appointment; SACRAMENT OF MARRIAGE - call for arrangements; NEW PARISHIONERS - call the Rectory Office at 584-0133

Holy Mass Schedule:

Sunday - 9:30 a.m. Holy Days - see bulletins

Daily - 10:00 a.m.

Epiphany Visitations I will make Epiphany Visits to parishioners who want to have their homes blessed. A traditionally prepared home for the pastoral visit displays a white cloth on a table, upon which is placed crucifix, two candles, the Bible, holy water and chalk. If you would like to have your home blessed, please notify me at Church or call the Rectory Office. - Fr. Adam

Society for the Adoration of the Most Blessed Sacrament Meeting - Monday, February 18 at 6:30 p.m. in the Parish Hall. Monday, February 25 - Saint Matthias, Apostle - Holy Mass at 7:00 p.m. Annual Polish Heritage Ham Dinner - Sunday, March 10 (see flyer in vestibule).

Installation of Fr. Adam Czarnecki as Pastor

of St. Valentine’s PNC Church

Sunday, February 24, 2013

Holy Mass at 3:00 p.m.

Catered Dinner following the Installation (donation for the dinner - $10.00 per person)

Zapusty in Parish Hall of St. Valentine’s Church You are invited to dance Polka and to eat pączki and chruściki

on Tuesday, February 12, 2013 at 7:30 p.m. Free will donation is appreciated