Our Lenten regulations are recommended for healthy adults. Children under First Holy Communion age, the infirm, those on restrictive medication and the elderly are exempt from the obligation of fasting.

During this holy and grace-filled season of Lent, all of you are encouraged to share in our Lenten Journey in preparation for Christ’s Resurrection by faithfully attending not only Sunday’s Mass but also our Lenten services that will be include:

Stations of the Cross and Bitter Lamentations (Friday’s at 7:00PM in Frackville or Sunday’s after the Holy Mass in Shenandoah).

Your prayers and participation will be appreciated.

The period of Great Lent historically has been a period of 40 days penance imposed on public sinners. As a time of public penance and self-reflection, the 40 days are reminiscent of the Old Testament Exodus from Egypt, Moses’ period of ascent on Mt. Sinai, the story of Elias and the period spent by Our Lord in the desert following His Baptism in the Jordan river. This period was also one of preparation for catechumens in the early Church. Throughout Lent daily instruction in the tenets of the Christian faith took place wit a regular study of scripture and a fasting of forty days. Great Lent not only presents a special opportunity for abstinence and a penitential spirit, but for prayer and the study of Christ’s teachings as well. Originally these 40 days (in Latin – Quadragesima) were counted from the eve of Quadragesima Sunday to the hour of the Last Supper on Holy Thursday. Around the 7th century this changed and religious sought a period of not only penance, but fasting.

The liturgical vestments change to a violet color to accentuate the penitential feeling of the season.

Beginning with Ash Wednesday, the altar is covered with a violet frontal. In some parishes candlesticks are also covered in violet. Following the example of the Ninivites who did penance in sackcloth and ashes, the Church puts ashes on our heads to humble our pride and to remind us of the sentence of death which we must suffer as the result of sin, accompanying the gesture with the inspiring words: Remember’…you are dust, and to dust you shall return, but your soul returns to God.” Ashes that are used are made from palms, branches of olive or other trees blessed the year before. Parts of discarded liturgical vestments may also be added to the ash materials. Ashes are blessed after the Mass of Ash Wednesday. The symbol of the crucifixion is covered on Passion Sunday (a week before Palm Sunday). – From: “Rites and Ritual” – a liturgical handbook for the PNCC.

In Catholic tradition, the conclusion to the week is called the Easter Triduum (a triduum is a space of three days usually accompanying a church festival or holy days that are devoted to special prayer and observance). Some liturgical traditions, such as in the Lutheran Church, simply refer to “The Three Days.” The Easter Triduum begins Thursday evening of Holy Week with Eucharist and concludes with evening prayers Easter Sunday.

Increasingly, evangelical churches that have tended to look with suspicion on traditional “High-Church” observances of Holy Week are now realizing the value of Holy Week services, especially on Good Friday. This has a solid theological basis both in Scripture and in the traditions of the Faith. Dietrich Bonhoeffer, the German theologian who was executed by the Nazis, wrote of the Cost of Discipleship and warned of “cheap grace” that did not take seriously either the gravity of sin or the radical call to servanthood: “When Jesus bids a man come, he bids him come and die.”

It is this dimension that is well served by Holy Week observances, as they call us to move behind the joyful celebrations of Palm Sunday and Easter, and focus on the suffering, humiliation, and death that is part of Holy Week. It is important to place the hope of the Resurrection, the promise of newness and life, against the background of death and endings. It is only in walking through the shadows and darkness of Holy Week and Good Friday, only in realizing the horror and magnitude of sin and its consequences in the world incarnated in the dying Jesus on the cross, only in contemplating the ending and despair that the disciples felt on Holy Saturday, that we can truly understand the light and hope of Sunday morning!

In observing this truth, that new beginnings come from endings, many people are able to draw a parable of their own lives and faith journey from the observances of Holy Week. In providing people with the opportunity to experience this truth in liturgy and symbol, the services become a powerful proclamation of the transformative power of the Gospel, and God at work in the lives of people.
The entire week between Palm Sunday and Holy Saturday is included in Holy Week, and some church traditions have daily services during the week. However, usually only Palm Sunday, Maundy Thursday, and Good Friday are times of special observance in most churches.

Passion Sunday

This Sunday is also known as the 5th Sunday of Lent. Passion Sunday marks the beginning of the Passiontide, the two weeks preceding Easter and marks an increased focus on Jesus’ final agonizing journey to the cross. The English word passion comes from a Latin word that means “to suffer,” the same word from which we derive the English word patient. Catholic Parishes fully cover any marks of joyousness, statues, art, etc. in purple. In the PNCC the doxology, Glory be… is no longer said and is replaced by: “Lord for us Your wounds were suffered. Oh Christ Jesus have mercy on us.”

Palm Sunday

Holy Week begins with the sixth Sunday in Lent. This Sunday observes the triumphal entry of Jesus into Jerusalem that was marked by the crowds who were in Jerusalem for Passover waving palm branches and proclaiming him as the messianic king. The Gospels tell us that Jesus rode into the city on a donkey, enacting the prophecy of Zechariah 9:9, and in so doing emphasized the humility that was to characterize the Kingdom he proclaimed. The irony of his acceptance as the new Davidic King (Mark 11:10) by the crowds who would only five days later cry for his execution should be a sobering reminder of the human tendency to want God on our own terms.

Traditionally, worshippers enact the entry of Jesus into Jerusalem by the waving of palm branches and singing songs of celebration. Sometimes this is accompanied by a processional into the church. In many churches, children are an integral part of this service since they enjoy processions and activity as a part of worship. This provides a good opportunity to involve them in the worship life of the community of Faith. In many more liturgical churches, children are encouraged to craft palm leaves that were used for the Sunday processional into crosses to help make the connection between the celebration of Palm Sunday and the impending events of Holy Week.

In most Protestant traditions, the liturgical color for The Season of Lent is purple, and that color is used until Easter Sunday. In Catholic tradition (and some others), the colors may be changed to Red for Palm Sunday. Red is the color of the church, used for Pentecost as well as remembering the martyrs of the church. Since it symbolizes shed blood, it is also used on Palm Sunday to symbolize the death of Jesus.

Increasingly, many churches are incorporating an emphasis on the Passion of Jesus into services on Palm Sunday as a way to balance the celebration of Easter Sunday. Rather than having the two Sundays both focus on triumph, Passion Sunday is presented as a time to reflect on the suffering and death of Jesus in a Sunday service of worship. This provides an opportunity for people who do not or cannot attend a Good Friday Service to experience the contrast of Jesus’ death and the Resurrection, rather than celebrating the Resurrection in isolation from Jesus’ suffering. However, since Sunday services are always celebrations of the Resurrection of Jesus during the entire year, even an emphasis on the Passion of Jesus on this Sunday should not be mournful or end on a negative note, as do most Good Friday Services (which is the reason Eucharist or Communion is not normally celebrated on Good Friday).

Maundy Thursday, or Holy Thursday

There are a variety of events that are clustered on this last day before Jesus was arrested that are commemorated in various ways in services of worship. These include the last meal together, which was probably a Passover meal, the institution of Eucharist or Communion, the betrayal by Judas (because of the exchange with Jesus at the meal), and Jesus praying in Gethsemane while the disciples fell asleep. Most liturgies, however, focus on the meal and communion as a way to commemorate this day.

During the last few days, Jesus and His disciples had steadily journeyed from Galilee toward Jerusalem. On the sunlight hillsides of Galilee, Jesus was popular, the crowds were friendly and the future was bright. Even his entry into Jerusalem had been marked by a joyous welcome. But in Jerusalem there was a growing darkness as the crowds began to draw back from the man who spoke of commitment and servanthood. There was an ominous tone in the murmuring of the Sadducees and Pharisees who were threatened by the new future Jesus proclaimed.

Even as Jesus and his disciples came together to share this meal, they already stood in the shadow of the cross. It was later that night, after the meal, as Jesus and His disciples were praying in the Garden of Gethsemane, that Jesus was arrested and taken to the house of Caiaphas the High Priest. On Friday He would die.

There is some difference in the chronology of these events between the Synoptic Gospels (Matthew, Mark, and Luke) and John’s account. In the Synoptics, this last meal was a Passover meal, observing the exodus of the Israelites from Egypt when death “passed over” the Hebrew homes as the tenth plague fell upon the Egyptians. Yet, in John’s account the Passover would not be celebrated until the next day. And while the Synoptics recount the institution of Communion (Eucharist) during this final meal, John instead tells us about Jesus’ washing the disciples’ feet as a sign of servanthood.

In any case, this Thursday of Holy Week is remembered as the time Jesus ate a final meal together with the men who had followed him for so long. We do not have to solve these historical questions to remember and celebrate in worship what Jesus did and taught and modeled for us here, what God was doing in Jesus the Christ. And the questions should not shift our attention from the real focus of the story: the death and resurrection of Jesus.

Traditionally in the Christian Church, this day is known as Maundy Thursday. The term Maundy comes from the Latin word mandatum (from which we get our English word mandate), from a verb that means “to give,” “to entrust,” or “to order.” The term is usually translated “commandment,” from John’s account of this Thursday night. According to the Fourth Gospel, as Jesus and the Disciples were eating their final meal together before Jesus’ arrest, he washed the disciples’ feet to illustrate humility and the spirit of servanthood. After they had finished the meal, as they walked into the night toward Gethsemane, Jesus taught his disciples a “new” commandment that was not really new (John 13:34-35):

A new commandment I give to you, that you love one another; even as I have loved you, you also ought to love one another. By this everyone will know that you are my disciples, if you have love for one another.

The colors for Maundy Thursday are usually the colors of Lent, royal purple or red violet. Some traditions, however, use red for Maundy Thursday, the color of the church, in order to identify with the community of disciples that followed Jesus. Along the same line, some use this day to honor the apostles who were commissioned by Jesus to proclaim the Gospel throughout the world.

The sharing of the Eucharist, or sacrament of thanksgiving, on Maundy Thursday is the means by which most Christians observe this day. There is a great variety in exactly how the service is conducted, however. In some churches, it is traditional for the pastor or priest to wash the feet of members of the congregation as part of the service (John 13:3-15).

In some church traditions all of the altar coverings and decorations are removed after the Eucharist is served on Maundy Thursday. Psalm 22 is sometimes either read or sung while the altar paraments are being removed. Since the altar in these traditions symbolize the Christ, the “stripping of the altar” symbolizes the abandonment of Jesus by his disciples and the stripping of Jesus by the soldiers prior to his crucifixion. This, like the darkness often incorporated into a Good Friday service, represents the humiliation of Jesus and the consequences of sin as a preparation for the celebration of new life and hope that is to come on Resurrection Day. Some churches only leave the altar bare until the Good Friday Service, when the normal coverings are replaced with black.

However it is celebrated, the Eucharist of Maundy Thursday is especially tied to the theme of remembering. As Jesus and his disciples followed the instructions in the Torah to remember God’s acts of deliverance in their history as they shared the Passover meal together, so Jesus calls us to remember the new act of deliverance in our history that unfolds on these last days of Holy week.

Good Friday, or Holy Friday

Friday of Holy Week has been traditionally been called Good Friday or Holy Friday. On this day, the church commemorates Jesus’ arrest (since by Jewish customs of counting days from sundown to sundown it was already Friday), his trial, crucifixion and suffering, death, and burial. Since services on this day are to observe Jesus’ death, and since Eucharist is a celebration, there is traditionally no Communion observed on Good Friday. Also, depending on how the services are conducted on this day, all pictures, statutes, and the cross are covered in mourning black, the chancel and altar coverings are replaced with black, and altar candles are extinguished. They are left this way through Saturday, but are always replaced with white before sunrise on Sunday.

There are a variety of services of worship for Good Friday, all aimed at allowing worshippers to experience some sense of the pain, humiliation, and ending in the journey to the cross. The traditional Catholic service for Good Friday was held in mid-afternoon to correspond to the final words of Jesus from the cross (around 3 PM, Matthew 27:46-50). However, modern schedules have led many churches to move the service to the evening to allow more people to participate. Usually, a Good Friday service is a series of Scripture readings, a short homily, and a time of meditation and prayer. One traditional use of Scripture is to base the homily or devotional on the Seven Last Words of Jesus as recorded in the Gospel traditions.

1. Father, forgive them . . . (Luke 23:34)
2. This day you will be with me in paradise (Luke 23:43)
3. Woman, behold your son . . .(John 19:26-27)
4. My God, my God . . . (Matthew 27:46, Mark 15:34)
5. I thirst. (John 19:28)
6. It is finished! (John 19:30)
7. Father into your hands . . . (Luke 23:46)

Some churches use the Stations of the Cross as part of the Good Friday Service. This service uses paintings or banners to represent various scenes from Jesus’ betrayal, arrest, trial, and death, and the worshippers move to the various stations to sing hymns or pray as the story is told. There is a great variety in how this service is conducted, and various traditions use different numbers of stations to tell the story.

Another common service for Good Friday is Tenebrae (Latin for “shadows” or “darkness”). Sometimes this term is applied generally to all church services on the last three days of Holy week. More specifically, however, it is used of the Service of Darkness or Service of Shadows, usually held in the evening of Good Friday. Again, there are varieties of this service, but it is usually characterized by a series of Scripture readings and meditation done in stages while lights and/or candles are gradually extinguished to symbolize the growing darkness not only of Jesus’ death but of hopelessness in the world without God. The service ends in darkness, sometimes with a final candle, the Christ candle, carried out of the sanctuary, symbolizing the death of Jesus. Often the service concludes with a loud noise symbolizing the closing of Jesus’ tomb. The worshippers then leave in silence to wait.

Good Friday is not a day of celebration but of mourning, both for the death of Jesus and for the sins of the world that his death represents.

Yet, although Friday is a solemn time, it is not without its own joy. For while it is important to place the Resurrection against the darkness of Good Friday, likewise the somberness of Good Friday should always be seen with the hope of Resurrection Sunday. As the well- known sermon title vividly illustrates: “It’s Friday. But Sunday’s a’comin’!”

Holy Saturday

This is the seventh day of the week, the day Jesus rested in the tomb. In the first three Gospel accounts this was the Jewish Sabbath, which provided appropriate symbolism of the seventh day rest. While some church traditions continue daily services on Saturday, there is no communion served on this day.

Some traditions suspend services and Scripture readings during the day on Saturday, to be resumed at the Easter Vigil after sundown Saturday. It is traditionally a day of quiet meditation as Christians contemplate the darkness of a world without a future and without hope apart from God and his grace.

It is also a time to remember family and the faithful who have died as we await the resurrection, or to honor the martyrs who have given their lives for the cause of Christ in the world. While Good Friday is a traditional day of fasting, some also fast on Saturday as the climax of the season of Lent. An ancient tradition dating to the first centuries of the church calls for no food of any kind to be eaten on Holy Saturday, or for 40 hours before sunrise on Sunday. However it is observed, Holy Saturday has traditionally been a time of reflection and waiting, the time of weeping that lasts for the night while awaiting the joy that comes in the morning (Psalm 30:5).

In iconography, Blaise is often shown with the instruments of his martyrdom, iron combs. He blessed throats and effected many miracles, according to his hagiography. The similarity of these instruments of torture to wool combs led to his adoption as the patron saint of wool combers in particular, and the wool trade in general. He may also be depicted with crossed candles. Such crossed candles are used for the blessing of throats on the feast day of Blaise, which falls on 3 February, the day after Candlemas on the Catholic calendar of saints. Blaise is traditionally believed to intercede in cases of throat illnesses, especially for fish-bones stuck in the throat

Indeed, the first reference we have to him is in manuscripts of the medical writings of Aëtius Amidenus, a court physician of the very end of the 5th or the beginning of the 6th century; there his aid is invoked in treating objects stuck in the throat. He cured animals and lived in a cave. Before being killed, he spoke to a wolf and told it to release a pig it was harming. The wolf did so. Saint Blaise was going to be starved but the owner of the pig secretly gave him food in order to survive. After a while, he was tortured because of what he believed in but did not give up faith. He died in the year 316.

St. Mary and St. Joseph kept this law, even though, since St. Mary remained a virgin after the birth of Christ, she would not have had to go through ritual purification. In his gospel, Luke (2:22-39) recounts the story.

Originally, the feast was celebrated on February 14, the 40th day after Epiphany (January 6), because Christmas wasn’t yet celebrated as its own feast, and so the Nativity, Epiphany, the Baptism of the Lord (Theophany), and the feast celebrating Christ’s first miracle at the wedding in Cana were all celebrated on the same day. By the last quarter of the fourth century, however, the Church at Rome had begun to celebrate the Nativity on December 25, so the Feast of the Presentation was moved to February 2, 40 days later.

When Christ was presented in the temple, “there was a man in Jerusalem named Simeon, and this man was just and devout, waiting for the consolation of Israel.” When St. Mary and St. Joseph brought Christ to the temple, Simeon embraced the Child and prayed the Canticle of Simeon: “Now thou dost dismiss thy servant, O Lord, according to thy word in peace; because my eyes have seen thy salvation, which thou hast prepared before the face of all peoples: a light to the revelation of the Gentiles, and the glory of thy people Israel” (Luke 2:29-32).

Because of the words of the canticle (“a light to the revelation of the Gentiles“), by the 11th century, the custom had developed in the West of blessing candles on the Feast of the Presentation. The candles were then lit, and a procession took place through the darkened church while the Canticle of Simeon was sung. Because of this, the feast also became known as Candlemas. While the procession and blessing of the candles is not often performed in the United States today, Candlemas is still an important feast in many European countries as just is in the Polish National Catholic Church.

Holy Ghost Parish, Shenandoah, PA
St John the Baptist Parish, Frackville, PA

December 24, 2009 – January 6, 2010

Thursday, December 24th, 2009 – CHRISTMAS EVE

• SHENANDOAH: 7:00PM – Mass of the Shepherds (Pasterka), and Benediction of the Most Blessed Sacrament
• FRACKVILLE: 10:00PM – Mass of the Shepherds (Pasterka), and Benediction of the Most Blessed Sacrament

Friday, December 25th, 2009 – NATIVITY OF OUR LORD

• 9:30AM Holy Mass in Shenandoah
• 11:00AM Holy Mass in Frackville

Saturday, December 26th, 2009 – Feast: St. Stephen, Proto-Martyr

• 10:00AM Holy Mass in Frackville

Sunday, December 27th, 2009 – Solemnity: Humble Shepherds

• 8:45AM Holy Mass in Frackville
• 11:00AM Holy Mass in Shenandoah

Friday, January 1st, 2010 – Solemnity: Circumcision of our Lord

• 10:00AM Holy Mass in Shenandoah
• 11:00AM Holy Mass in Frackville

Saturday, January 2nd, 2010 – Solemnity – Holy Name of Jesus

• 10:00AM Holy Mass in Frackville

Sunday, January 3rd, 2010 – Solemnity: Holy Family

• 8:45AM Holy Mass in Frackville
• 11:00AM Holy Mass in Shenandoah

Wednesday, January 6th, 2010 – Solemnity: Epiphany of our Lord (blessing of incense, charcoal & chalk).

• 9:00AM Holy Mass in Shenandoah
• 10:00AM Holy Mass in Frackville

The blessing of homes will take place after the Solemnity of the Epiphany of our Lord. It will be an occasion for Fr. Robert to meet Parishioners, pray together and discuss the important aspects of their lives and of the Parish.

• The Annual Parish Meeting of Holy Ghost Parish will be held on Sunday, January 10th, 2010 after 11:00AM Mass.
• The Annual Parish Meeting of St. John the Baptist Parish will be held on Sunday, February 7th, 2010 immediately after 11:15AM Mass. Please remember that the Holy Mass will be celebrated at 11:15am instead of 8:45am.

Please attend the Annual Parish Meetings in order to discuss the important aspects and projects of our Parish. Thank You.

Merry Christmas and Happy New Year – 2010!

It is a Polish custom from antiquity that a special votive Mass in honor of the Blessed Virgin Mary is celebrated in the parish Church once a week (usually on a Wednesday). It is called “Rorate” Mass, from the first words of the Latin Introit “rorate caeli”. This unique Polish custom, first celebrated at the Wawel Cathedral in Krakow in 1545 dictates that seven candles are lighted and placed on the St. Mary’s Altar. The seventh candle is much taller than the rest and is decorated with a green branch tied with a white ribbon. This symbolizes the Old Testament prophecy fulfilled; the Messiah stemming from the “Root of Jesse”.

It is also customary, in some parishes, to prepare an Advent Wreath consisting of four candles in a circular wreath with a larger candle (the Christ candle) in the center. The Advent Wreath serves as a reminder of the four thousand years of expectation for the coming of the Savior, Jesus Christ, born on Christmas Day.

The Church has her own special liturgical year and calendar in which she presents again the history and unchanging mysteries of our salvation, from Creation to the Second Coming, together with the entire life of the Savior. Advent is an especially lovely season and we can make great use of it. With the beginning of the season of Advent, we begin a new liturgical year. The First Sunday of Advent is therefore the Church’s “New Year’s Day”.
Advent comes from the Latin word for an “arrival” or a “coming”. Advent means that the Lord is coming. Jesus Christ, our brother in our humanity and our God in His divinity is about to arrive. First, Jesus came to us at a specific point in history at Bethlehem over 2,000 years ago. But in the Church’s great feast of Christmas He mystically comes again. Second, the Lord, Alpha and Omega, will come to judge the living and the dead in the Second Coming. We must be ready to receive and welcome Him when He comes, however He comes.

ADVENT IN POLAND

In Poland, Advent is an important season in which special church services known as “Roraty” are held every morning at 6 AM. The four Sundays of the holy month of Advent symbolize 4,000 years of waiting for Christ.

On St. Andrew’s Eve (November 30), Poles hold fortune-telling. At midnight, people pour hot wax into a pot of cool water, and as the wax starts to cool, shadows are cast on the wall. The shadows are said to tell the people to expect in the New Year. Their dreams that night are supposed to predict the future as well.

Traditionally on December 6th, St. Nicholas Day, St. Nicholas usually dressed as a bishop, comes in his sleigh with gifts for the children. Today St. Nicholas comes dressed more like the American Santa Claus, and not always in a sleigh. Polish Children will also get Advent calendars. Each day the boys, and girls would open a door of the calendar. Behind the doors are pieces of candy, or a picture.