Category Archives: Remembering

Remembering a teacher

photo

My daughter Wilder Rose speaking of her music teacher and the joys he gave her, and her sorrow of losing such a good and fine teacher.

A couple of weeks ago my kids music teacher died. He was a brilliant, generous, uniquely gifted man who was loved by many people and many families in and beyond our town. He was primarily a percussionist who played in various bands, played many other instruments than drums, taught numerous students over the years, and also handbuilt wooden canoes.

A year ago we purchased a traditional drum kit for our son who was 6 years old at the time. We began looking for a drum teacher. This man came highly recommended. We had some worries because our son is young and prone to fidgetiness (some might say he’s a touch ADHD). However, this teacher was perfect for our son, working with his natural tendencies, and helping him discover the music within him. Then he offered to add our daughter for just a few dollars more. So we bought her a guitar. Our daughter is deeply musical and sings, plays piano and fiddle, and has great natural gifts in music. But as she began guitar something beautiful began to happen. Suddenly her musically talent blossomed like it had not before.

This man, a musician, husband, and wonderful teacher, gave my children, and our family, the gift of himself. After he died we cried and cried, and then we began to discover just how much he meant to so many other people in our community. Today we went to a memorial geared more towards his students, who are mostly kids. There was a drum circle, sharing, tears, laughter, and good fellowship.

The world needs more teachers like him. His loss, as is the loss of any human being’s life, is very significant, but our community also lost a special teacher. We also lost a wonderful musician.

As a Christian I know that this life is not the end. I know that death is the severing of one’s soul from one’s body, and that someday they shall be reunited. The memorial only addressed this sense of continuation in terms of us remembering him and carrying with us what he put into us through his teaching and his person–which is no small thing. But I realize that our society today adds to the natural difficulty of dealing with the tragedy and sorrow of death the lack of deeper knowledge of God’s goodness and the ultimate end in which we are made share.

I pray for his soul. I pray that God will have mercy on him, and bestow His graces upon his soul, if only for the generosity, kindness, and love he showed my kids.

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St. Pius X

I am not familiar with St. Pius X. Below are some videos explaining his life, work, and death.

Here’s an overview of St. Pius X’s life and work (plus great pictures). Lecture by Fr Pius X Harding, O.S.B. at the 2016 Day of Reflection for The Equestrian Order of the Holy Sepulchre of Jerusalem (Northwestern Lieutenancy, USA.) Held at Mount Angel Abbey in Oregon, USA.

Pathé silent newsreel of his death:

And here’s a sermon on modernism being warned about by Pope St Pius X:

I’m not sure I am fully in line with all the critiques of modernism and of certain individuals in this last video, but it’s a perspective worth contemplating. And the video speaks to something of the saint’s life and passions.

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I Would Have Embraced the Folk-Mass

I suppose one could say the moral of the following post is about humility.

Not long ago I sat in a pastoral council meeting at my parish church. We were discussing the form of Mass, use of music, etc., and I heard an older gentleman, a servant of the church, a good man and Catholic, exclaim that he loved the liturgical changes brought on by the spirit of Vatican II, and thought they were one of the best things that ever happened to the Church. His words gave me pause.

Catholics waiting for someone to bring them a folk-mass. Just from this image alone one might imagine the younger generation of that day reacting to a perceived ossification.

Catholics waiting for someone to bring them a folk-mass?
From this image alone one might imagine the younger generation of that day reacting to a perceived ossification.

I have become increasingly interested in the more solemn Traditional Latin Mass, something very new to me, which many see as harkening back to a pre-council time. Consequently I tend to dislike what I perceive as the terrible music and bad art so common (I assume it’s common, from what I hear and read) in contemporary worship services today — all brought on by Vatican II according to popular legend (assuming that legends can also be true). But then I had to step back a bit and think about it. Am I right in my opinions? Perhaps yes, but perhaps no.

Folk mass 2

I’m not sure this is from a Catholic Mass or Protestant service, but you get the idea.

I’m not a folk-Mass or guitar-Mass kind of guy, but under the auspices of “full disclosure” I must say I’m pretty sure I would have embraced the changes the Church experienced in the 1960’s if I had been a young man then. I know there are many today who lived through those radical changes and feel that the changes were forcibly imposed on them. I’m sure that’s true, but I would guess at least some of those sufferers are not entirely honest. I bet a number of folks who welcomed the changes only later hated them. And like so many, it is likely that I too would have thought those changes represented a great and positive shift to a more authentic and grounded expression of faith.

However, I am certain I also would have eventually changed and embraced a more traditional style as I got older. I say this because, as a Protestant, I went through a similar experience in the 1970’s and early 1980’s. I grew up in a rather conservative, staid kind of Baptist church, but I began to embrace Christian rock, and enjoyed how the youth groups changed with the times, and then “big” church changed to a more rock-n-roll ethos as well. I don’t like rock-n-roll church either, but I did years ago. And I changed over time. I began to see that emotional manipulation (a welcomed and sought after manipulation) was the primary function of the “worship team” in so many churches. I realized the folk and rock inspired music was actually about us and our internal feelings (mostly feelings about ourselves) rather than about God.

I don’t believe the serious question of what kind of music is appropriate at Mass is a question of taste, though taste plays a part. It’s deeper than mere taste, for it has to do with the fact of the Real Presence and human nature. How one feels at Mass is not as important as what Mass is; in other words, it’s an ontological question, not an emotional one. Folk and rock are great genres of music, but they are arguably inappropriate for the Mass because of the Real Presence and human nature, and the very purpose of the Mass itself. So why would such changes been made if all this is so obvious?

The fact was it wasn’t all that obvious, at least to a certain generation at a certain time and place.

Of the many shifts of the 1960’s, one was towards a kind of youth leadership. That is, youth began proclaiming its divergence from older generations, and grabbed the reigns of its own destiny. This shift was, perhaps, nothing terribly new, but interestingly the older generations embraced the change, often declaring their own generation had lost its way and only the youth have the answers. We must listen to the youth was a common attitude for many of the “lost” older generation. Some telling slogans appeared in popular culture: “I hope I die before I get old” was a line from the band The Who in their anthem My Generation. “Don’t trust anyone over thirty” was a phrase coined by Jack Weinberg in the heady days of the Free Speech Movement. This shift also precipitated a revolutionary spirit, leading to many protests and the belief that the youth could really change the world if they just let love reign. In Protestantism there was the Jesus Movement, a kind of hippie Christianity that had profound ripple effects throughout Protestantism, and also Catholicism (as many Catholics became fascinated with the more emotive forms of Protestant spirituality in light of the perceived deadness in their own). In fact, it became a sweeping movement of sorts, and many, many people were caught up in it — not unlike being caught up in the spirit. This time, though, it was the spirit of the age. And who owns that spirit?

Folk music and then rock music were powerful cultural expressions of the 1960’s zeitgeist, and they continue to today.

May 5, 1973: Hundreds of Calvary Chapel members line Corona del Mar beach for baptism ceremony.

May 5, 1973: Hundreds of Calvary Chapel members line Corona del Mar beach for baptism ceremony. Calvary Chapel, lead by Chuck Smith, was a major influence on modern American Christianity.

But this shift in the zeitgeist of 20th century Christianity also had humble, simple, and personable expressions. Expressions that, I believe, constituted a kind of healthy “reformation” within the Church — often drawing people into a closer, more intimate relationship with Jesus Christ and each other.

There was a craving for authenticity: authenticity of living, authenticity of worship, authenticity of emotions, authenticity of self. Needless to say, old forms of worship seemed terribly stale to many — though that probably says more about that generation and their knowledge of those forms than it does about the forms themselves. Regardless, it became an easy step to ask how could one possibly have a genuine relationship with Jesus while sitting in old churches and singing old hymns. (Not a very analytical question, but a visceral one for sure.) Thus grew the folk music movement (followed by the rock movement) within Christianity, for both Protestant and Catholic. [Note: I have played guitar at numerous church and youth worship services — so I’m am also part of the so-called “problem” if there is one.] [Another note: The issue much of the time is not about what instrument is being played. Arguably guitars are not really a problem, except for their symbolism.]

But there was a mood in the air. Old was fake, self-absorbed, plastic; the youth were authentic, seeking, made of flesh and blood. The old had little to offer the youth, and what they did offer seemed already dead. These feelings were felt by many, young and old.

Of course there is a lot more to be said about this history, but my point is that if I had been a youth or young adult at that time I’m sure I would have fully embraced the so-called spirit of Vatican II, at least in terms of worship. AND… I actually love a lot of the folk-mass/folk-christian songs — having sung many from the old, brown Young Life songbook back in the day — though some (like the ones in this post) seem rather sappy nowadays. And let’s admit, as well, that many old hymns are dusty, that they were contemporary once, and being old now does not mean they are good. (Although, because they have been tested by time the odds are they are better.)

FolkMass0021

Consider how one (maybe you) feels after having gone to a deeply emotional and moving (perhaps even Christian) rock concert, with its powerful music, smoke machine, and light show, and then the next morning you go to church and it seems so blah. Couldn’t you argue that you were “closer to God” at the concert? At least you felt that way, right? The same feeling would have been common in the 1960’s with its folk music, which seemed so much more authentic than dusty old hymns. I understand this. Bob Dylan was a prophet. “The Times They Are A-Changin'” seems a better homily than is often preached by many a priest. Peter, Paul and Mary sang truth. “If I Had A Hammer” is a more viscerally powerful sermon than most any Baptist preacher can muster. A young adult looking for such a connection at church just might welcome a couple of guitars and some bongo drums in the service of a passionately sung worship ballad in four-four. I was that young adult. I still have those proclivities to some degree.

Given all that, after hearing that older gentleman at the pastoral council wax positive about those Vatican II changes of yesteryear, I realized my tendency to denigrate those changes of the post-Vatican II era is not an entirely honest tendency. Nor might it be entirely empathetic or loving. I still prefer a more traditional form of Mass, and I tend to think that guitars generally have their place outside of Mass, but I cannot assume I’m really any different than anyone else. I have come to this position over time, and I’m still on my journey. I am sure my current preferences are in reaction to my own experiences over a number of years. I too am a fish in the stream of history — and it just goes to show how easily I can forget myself.

Folk Mass Frances Mary Hunter Gordon

Final note: Let us not forget the Real Presence at Mass. The question of proper form and proper music at Mass flows from this profoundly radical fact. It’s not ultimately about a particular style, or particular instruments, or specific lyrics, as much as it is about appropriate reverence and worship, which includes proper action, and what it is that leads us to that. Understanding how much of contemporary music, especially folk and rock, does not fit within a Catholic liturgy may require a sensitivity and a knowledge most of us are unlikely to have; not because we can’t understand, but because our culture has trained us not to.

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A war begins

One hundred years ago the war known as the First World War, began.

An archive picture shows a statue of Christ on the cross on a tree at Fricourt on the Somme front in France

What are the roots that clutch, what branches grow
Out of this stony rubbish? Son of man,
You cannot say, or guess, for you know only
A heap of broken images, where the sun beats,
And the dead tree gives no shelter, the cricket no relief,
And the dry stone no sound of water. Only
There is shadow under this red rock,
(Come in under the shadow of this red rock),
And I will show you something different from either
Your shadow at morning striding behind you
Or your shadow at evening rising to meet you;
I will show you fear in a handful of dust.
(from The Waste Land, by T.S. Eliot, 1922)

Lest we forget, great public cheers went up in nearly every belligerent country at the the declaration of war. Germany cheered. France cheered. Italy cheered. England cheered.

WW1v2

England is ecstatic at the declaration of war.

“Though they know God’s decree that those who do such things deserve to die, they not only do them but approve those who practice them.” – Saint Paul

“You desire and do not have; so you kill. And you covet and cannot obtain; so you fight and wage war.” – Saint James

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Symphony of Sorrowful Songs: Henryk Górecki’s Symphony No. 3, Second Movement: Lento e Largo

Polish lyrics:
Mamo, nie płacz, nie.
Niebios Przeczysta Królowo,
Ty zawsze wspieraj mnie.
Zdrować Mario, Łaskiś Pełna.

Zakopane “Pałace”
cela nr 3 ściana nr 3
Błazusiakówna Helena Wanda
lat 18 siedzi od 25 IX 44

English translation:
No, Mother, do not weep,
Most chaste Queen of Heaven
Support me always.
“Zdrowas Mario.” (*)
(Prayer inscribed on wall 3 of cell no. 3 in the basement of “Palace,” the Gestapo’s headquarters in Zadopane; beneath is the signature of Helena Wanda Blazusiakówna, and the words “18 years old, imprisoned since 26 September 1944.”)
(*) “Zdrowas Mario” (Ave Maria)—the opening of the Polish prayer to the Holy Mother

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a prayer

Seven years ago today our daughter Coco died. We miss and look forward to seeing her again.

These kinds of anniversaries are interesting. On the one hand there is the reminder of a tragedy, a difficult and sad experience. On the other hand I look back and remember the great blessings of God at that time and since. God was with us, present, along side, holding us. So many people, from family and friends, to doctors and nurses, to musicians whose music touched us, made us know we were not alone, not without hope, not without love. God helped us to see His plans and His love more clearly than before. Also, if Coco had not died—and this might seem difficult to say—we would not have our next two children with us today. Her death sent us on a different course, and we are blessed still.

I believe Coco is alive with Christ and the saints.

To You, O Lord, we humbly entrust Coco, so precious in Your sight.
Take her into Your arms and welcome her into paradise,
where there will be no sorrow, no weeping nor pain,
but the fullness of peace and joy
with Your Son and the Holy Spirit forever and ever. Amen.

mamapapacoco

bath

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“Due to his uncommon skills and great sense of humor he is dangerous”

After Pope John Paul II died many people reminisced about his life and the immense impact he had on the world. Peggy Noonan wrote a piece for the WSJ on the Pope’s first visit to his homeland of Poland in 1979. Noonan mentioned the efforts of the communist government of Poland to try to diffuse the impact they feared John Paul II would have. She wrote:

Two months before the pope’s arrival, the Polish communist apparatus took steps to restrain the enthusiasm of the people. They sent a secret directive to schoolteachers explaining how they should understand and explain the pope’s visit. “The pope is our enemy,” it said. “Due to his uncommon skills and great sense of humor he is dangerous, because he charms everyone, especially journalists. Besides, he goes for cheap gestures in his relations with the crowd, for instance, puts on a highlander’s hat, shakes all hands, kisses children. . . . It is modeled on American presidential campaigns. . . Because of the activation of the Church in Poland our activities designed to atheize the youth not only cannot diminish but must intensely develop. . . In this respect all means are allowed and we cannot afford any sentiments.”

Of course, the Polish government had no idea what they were getting themselves in for. And we know, looking back, that the world was never the same.

Perhaps John Paul II’s greatest homily of his tenure was given during the mass at Victory Square in Warsaw. This was the Pope’s first mass in Poland. The communist authorities were worried thousands, even tens of thousands of people would show up. Instead, over a million showed up. And then the Pope gave this homily:

HOLY MASS

HOMILY OF HIS HOLINESS JOHN PAUL II

Victory Square, Warsaw, 2 June 1979 

Beloved Fellow-countrymen.
Dear Brothers and Sisters.
Participants in the Eucharistic Sacrifice celebrated today in Victory Square in Warsaw.

1. Together with you I wish to sing a hymn of praise to Divine Providence, which enables me to be here as a pilgrim.

We know that the recently deceased Paul VI, the first pilgrim Pope after so many centuries, ardently desired to set foot on the soil of Poland, especially at Jasna Gora (the Bright Mountain). To the end of his life he kept this desire in his heart, and with it he went to the grave. And we feel that this desirea desire so potent and so deeply rooted that it goes beyond the span of a pontificateis being realized today in a way that it would have been difficult to foresee. And so we thank Divine Providence for having given Paul VI so strong a desire. We thank it for the pattern of the pilgrim Pope that he began with the Second Vatican Council. At a time when the whole Church has become newly aware of being the People of God, a People sharing in the mission of Christ, a People that goes through history with that mission, a “pilgrim” People, the Pope could no longer remain a “prisoner of the Vatican”.  He had to become again the pilgrim Peter, like the first Peter, who from Jerusalem, through Antioch, reached Rome to give witness there to Christ and seal his witness with his blood.

Today it is granted to me to fulfil this desire of the deceased Pope Paul VI in the midst of you, beloved sons and daughters of my motherland. When, after the death of Paul VI and the brief pontificate of my immediate Predecessor John Paul I, which lasted only a few weeks, I was, through the inscrutable designs of Divine Providence, called by the votes of the Cardinals from the chair of Saint Stanislaus in Krakow to that of Saint Peter in Rome, I immediately understood that it was for me to fulfil that desire, the desire that Paul VI had been unable to carry out at the Millennium of the Baptism of Poland.

My pilgrimage to my motherland in the year in which the Church in Poland is celebrating the ninth centenary of the death of Saint Stanislaus is surely a special sign of the pilgrimage that we Poles are making down through the history of the Church not only along the ways of our motherland but also along those of Europe and the world. Leaving myself aside at this point, I must nonetheless with all of you ask myself why, precisely in 1978, after so many centuries of a well established tradition in this field, a son of the Polish Nation, of the land of Poland, was called to the chair of Saint Peter. Christ demanded of Peter and of the other Apostles that they should be his “witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth” (Acts 1:8). Have we not the right, with reference to these words of Christ, to think that Poland has become nowadays the land of a particularly responsible witness? The right to think that from herefrom Warsaw, and also from Gniezno, from Jasna Gora, from Krakow and from the whole of this historic route that I have so often in my life traversed and that it is to proclaim Christ with singular humility but also with conviction? The right to think that one must come to this very place, to this land, on this route, to read again the witness of his Cross and his Resurrection? But if we accept all that I have dared to affirm in this moment, how many great duties and obligations arise? Are we capable of them?

2. Today, at the first stopping place in my papal pilgrimage in Poland, it is granted to me to celebrate the Eucharistic Sacrifice in Victory Square in Warsaw. The liturgy of the evening of Saturday the Vigil of Pentecost takes us to the Upper Room in Jerusalem, where the Apostles, gathered around Mary the Mother of Christ, were on the following day to receive the Holy Spirit. They were to receive the Spirit obtained for them by Christ through the Cross, in order that through the power of this Spirit they might fulfil his command: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I commanded you” (Mt 28:19-20). Before Christ the Lord left the world, he transmitted to the Apostles with these words his last recommendation, his “missionary mandate”. And he added: “Lo, I am with you always, to the close of the age” (Mt 28:20).

It is good that my pilgrimage to Poland on the ninth centenary of the martyrdom of Saint Stanislaus should fall in the Pentecost period and on the solemnity of the Most Holy Trinity. Fulfilling the desire of Paul VI after his death, I am able to relive the Millennium of the Baptism on Polish soil and to inscribe this year’s jubilee of Saint Stanislaus in the Millennium since the beginning of the nation and the Church. The Solemnity of Pentecost and that of the Most Holy Trinity bring us close to this beginning. In the apostles who receive the Holy Spirit on the day of Pentecost are spiritually present in a way all their successors, all the Bishops, including those whose task it has been for a thousand years to proclaim the Gospel on Polish soil. Among them was this Stanislaus of Szczepanow, who paid with his blood for his mission on the episcopal chair of Krakow nine centuries ago.

On the day of Pentecost there were gathered, in the Apostles and around them, not only the representatives of the peoples and tongues listed in the book of the Acts of the Apostles. Even then there were gathered about them the various peoples and nations that, through the light of the Gospel and the power of the Holy Spirit, were to enter the Church at different periods and centuries. The day of Pentecost is the birthday of the faith and of the Church in our land of Poland also. It is the proclamation of the mighty works of God in our Polish language also. It is the beginning of Christianity in the life of our nation also, in its history, its culture, its trials.

 3a. To Poland the Church brought Christ, the key to understanding that great and fundamental reality that is man. For man cannot be fully understood without Christ. Or rather, man is incapable of understanding himself fully without Christ. He cannot understand who he is, nor what his true dignity is, nor what his vocation is, nor what his final end is. He cannot understand any of this without Christ.

Therefore Christ cannot be kept out of the history of man in any part of the globe, at any longitude or latitude of geography. The exclusion of Christ from the history of man is an act against man. Without Christ it is impossible to understand the history of Poland, especially the history of the people who have passed or are passing through this land. The history of people. The history of the nation is above all the history of people. And the history of each person unfolds in Jesus Christ. In him it becomes the history of salvation.

The history of the nation deserves to be adequately appraised in the light of its contributionto the development of man and humanity, to intellect, heart and conscience. This is the deepest stream of culture. It is culture’s firmest support, its core, its strength. It is impossible without Christ to understand and appraise the contribution of the Polish nation to the development of man and his humanity in the past and its contribution today also: “This old oak tree has grown in such a way and has not been knocked down by any wind since its root is Christ” (Piotr Skarga, Kazania Sejmove IVBiblioteka Narodowa, I, 70, p. 92). It is necessary to follow the traces of what, or rather who, Christ was for the sons and daughters of this land down the generations. Not only for those who openly believed in him and professed him with the faith of the Church, but also for those who appeared to be at a distance, outside the Church. For those who doubted or were opposed.

3b. It is right to understand the history of the nation through man, each human being of this nation. At the same time man cannot be understood apart from this community that is constituted by the nation. Of course it is not the only community, but it is a special community, perhaps that most intimately linked with the family, the most important for the spiritual history of man. It is therefore impossible without Christ to understand the history of the Polish nationthis great thousand-year-old communitythat is so profoundly decisive for me and each one of us. If we reject this key to understanding our nation, we lay ourselves open to a substantial misunderstanding. We no longer understand ourselves. It is impossible without Christ to understand this nation with its past so full of splendour and also of terrible difficulties. It is impossible to understand this city, Warsaw, the capital of Poland, that undertook in 1944 an unequal battle against the aggressor, a battle in which it was abandoned by the allied powers, a battle in which it was buried under its own ruinsif it is not remembered that under those same ruins there was also the statue of Christ the Saviour with his cross that is in front of the church at Krakowskie Przedmiescie. It is impossible to understand the history of Poland from Stanislaus in Skalka to Maximilian Kolbe at Oswiecim unless we apply to them that same single fundamental criterion that is called Jesus Christ.

The Millennium of the Baptism of Poland, of which Saint Stanislaus is the first mature fruitthe millennium of Christ in our yesterday, and todayis the chief reason for my pilgrimage, for my prayer of thanksgiving together with all of you, dear fellow-countrymen, to whom Christ does not cease to teach the great cause of man; together with you, for whom Jesus Christ does not cease to be an ever open book on man, his dignity and his rights and also a book of knowledge on the dignity and rights of the nation.

Today, here in Victory Square, in the capital of Poland, I am asking with all of you, through the great Eucharistic prayer, that Christ will not cease to be for us an open book of life for the future, for our Polish future.

4. We are before the tomb of the Unknown Soldier. In the ancient and contemporary history of Poland this tomb has a special basis, a special reason for its existence. In how many places in our native land has that soldier fallen! In how many places in Europe and the world has he cried with his death that there can be no just Europe without the independence of Poland marked on its map! On how many battlefields has that solider given witness to the rights of man, indelibly inscribed in the inviolable rights of the people, by falling for “our free­dom and yours”!

“Where are their tombs, O Po-land? Where are they not! You know better than anyoneand God knows it in heaven” (A. Oppman, Pacierz za zmarlych).

The history of the motherland written through the tomb of an Unknown Soldier!

I wish to kneel before this tomb to venerate every seed that falls into the earth and dies and thus bears fruit. It may be the seed of the blood of a soldier shed on the battlefield, or the sacrifice of martyrdom in concentration camps or in prisons. It may be the seed of hard daily toil, with the sweat of one’s brow, in the fields, the workshop, the mine, the foundries and the factories. It may be the seed of the love of parents who do not refuse to give life to a new human being and undertake the whole of the task of bringing him up. It may be the seed of creative work in the universities, the higher institutes, the libraries and the places where the national culture is built. It may be the seed of prayer, of service of the sick, the suffering, the abandoned“all that of which Poland is made”.

All that in the hands of the Mother of Godat the foot of the cross on Calvary and in the Upper Room of Pentecost!

All thatthe history of the motherland shaped for a thousand years by the succession of the generations (among them the present generation and the coming generation) and by each son and daughter of the motherland, even if they are anonymous and unknown like the Soldier before whose tomb we are now.

All thatincluding the history of the peoples that have lived with us and among us, such as those who died in their hundreds of thousands within the walls of the Warsaw ghetto.

All that I embrace in thought and in my heart during this Eucharist and I include it in this unique most holy Sacrifice of Christ, on Victory Square.

And I cryI who am a Son of the land of Poland and who am also Pope John Paul III cry from all the depths of this Millennium, I cry on the vigil of Pentecost:

Let your Spirit descend.
Let your Spirit descend.
and renew the face of the earth,
the face of this land.

Amen.

*  *  *  *  *  *  *  *

This homily can be found here.

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