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The new Stone age summer jeans, T-shirts and formal shirts collection, Now it is so Famous in Pakistan, India, Saudi Arab and some European countries

The new Stone age summer jeans, T-shirts and formal shirts collection, Now it is so Famous in Pakistan, India, Saudi Arab and some European countries

The new Stone age summer jeans, T-shirts and formal shirts collection, Now it is so Famous in Pakistan, India, Saudi Arab and some European countries

The new Stone age summer jeans, T-shirts and formal shirts collection, Now it is so Famous in Pakistan, India, Saudi Arab and some European countries

The new Stone age summer jeans, T-shirts and formal shirts collection, Now it is so Famous in Pakistan, India, Saudi Arab and some European countries

The new Stone age summer jeans, T-shirts and formal shirts collection, Now it is so Famous in Pakistan, India, Saudi Arab and some European countries

The new Stone age summer jeans, T-shirts and formal shirts collection, Now it is so Famous in Pakistan, India, Saudi Arab and some European countries

The new Stone age summer jeans, T-shirts and formal shirts collection, Now it is so Famous in Pakistan, India, Saudi Arab and some European countries

The new Stone age summer jeans, T-shirts and formal shirts collection, Now it is so Famous in Pakistan, India, Saudi Arab and some European countries

The new Stone age summer jeans, T-shirts and formal shirts collection, Now it is so Famous in Pakistan, India, Saudi Arab and some European countries

The new Stone age summer jeans, T-shirts and formal shirts collection, Now it is so Famous in Pakistan, India, Saudi Arab and some European countries

The new Stone age summer jeans, T-shirts and formal shirts collection, Now it is so Famous in Pakistan, India, Saudi Arab and some European countries

The new Stone age summer jeans, T-shirts and formal shirts collection, Now it is so Famous in Pakistan, India, Saudi Arab and some European countries

The new Stone age summer jeans, T-shirts and formal shirts collection, Now it is so Famous in Pakistan, India, Saudi Arab and some European countries

The new Stone age summer jeans, T-shirts and formal shirts collection, Now it is so Famous in Pakistan, India, Saudi Arab and some European countries

The new Stone age summer jeans, T-shirts and formal shirts collection, Now it is so Famous in Pakistan, India, Saudi Arab and some European countries

The new Stone age summer jeans, T-shirts and formal shirts collection, Now it is so Famous in Pakistan, India, Saudi Arab and some European countries

The new Stone age summer jeans, T-shirts and formal shirts collection, Now it is so Famous in Pakistan, India, Saudi Arab and some European countries

The new Stone age summer jeans, T-shirts and formal shirts collection, Now it is so Famous in Pakistan, India, Saudi Arab and some European countries

The new Stone age summer jeans, T-shirts and formal shirts collection, Now it is so Famous in Pakistan, India, Saudi Arab and some European countries

The new Stone age summer jeans, T-shirts and formal shirts collection, Now it is so Famous in Pakistan, India, Saudi Arab and some European countries

The new Stone age summer jeans, T-shirts and formal shirts collection, Now it is so Famous in Pakistan, India, Saudi Arab and some European countries

The new Stone age summer jeans, T-shirts and formal shirts collection, Now it is so Famous in Pakistan, India, Saudi Arab and some European countries

Three Reformers of Society

Walter Rauschenbusch (1861-1918) was a Christian theologian and Baptist minister. He was a key figure in the Social Gospel movement in the United States of America. While attending Rochester Theological Seminary, he came to believe that Jesus died "to substitute love for selfishness as the basis of human society." Known as the father of the Social Concern movement in America, Rauschenbusch's social ethic was based on not one but four complementary influences: pietism, sectarianism, liberalism, and transformationism. Walter Rauschenbusch served for eleven years as pastor of the Second Baptist Church in New York City's "Hell's Kitchen." He was a loving pastor and social prophet, and did much to "comfort the afflicted and afflict the comfortable". The religious convictions and experiences that shaped and molded Rauschenbusch and his ideas have often been ignored. "The ideal of the Kingdom of God," he said, "is not identified with any special social theory. It means justice, freedom, fraternity, labor, joy. Let each social system and movement show us what it can contribute, and we will weigh its claims." 


His passion to see God's will done "on earth as it is in heaven" has inspired a large number of pastors and social reformers. The new edition of Holy Women, Holy Men (Church Publishing, 2010), which includes Rauschenbusch, Gladden, and Riis in the liturgical caldendar in conformity with the 2009 General Convention of the Episcopal Church, notes this about Rauschenbusch: "In works such as Theology for the Social Gospel (1917), Rauschenbusch enumerated the 'social sins' which Jesus bore on the cross, including the combination of greed and political power, militarism, and class contempt." 

Washington Gladden (1836-1918) was a leading American Congregational church pastor and early leader of the Social Gospel movement. He was a leading member of the Progressive Movement, serving for two years as a member of the Columbus, Ohio, City Council and campaigning against Boss Tweed as acting editor of the New York Independent. Gladden was probably the first leading U.S. religious figure to support unionization of the workforce. Early on he also met W.E.B. Dubois and became an opponent of racial segregation. He was a prolific writer, with 40 books to his credit, as well as a number of hymns, including O Master, Let Me Walk With Thee. 

Though not a pastor like Rauschenbusch and Gladden, Jacob August Riis (1849–1914) was a Danish American social reformer, "muckraking" journalist and social documentary photographer. He is known for using his photographic and journalistic talents to help the impoverished in New York City, who were the topic of most of his prolific writings and photography. He endorsed the implementation of "model tenements" in New York with the help of humanitarian Lawrence Veiller. Additionally, as one of the most famous proponents of the newly practicable casual photography, he is considered a developer of photography. While living in New York, Riis experienced poverty and became a police reporter for the New York Tribune, writing about the quality of life in the slums. He attempted to alleviate the bad living conditions of poor people.

These three men all have in common that they labored for social reform at the beginning of the 20th century. The Church, by including them in its liturgical calendar, wishes to call attention to and to hold up for Christians the realities and values for which they stood. Our current government officials, in all three branches: executive, legislative, and judicial, are faced with the same realities and issues, but in no way, so far, reflect the boldness, the courage, the determination, and the decisiveness of these three great reformers! 

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The Blood, The Heart, The Name

Although the Episcopal Church does not formally celebrate the feasts of the Sacred Heart of Jesus or the Precious Blood, it happens that both feasts coincide today for those who do honor them. The concepts of the Heart of Christ and his Precious Blood as objects of devotion are, I believe, rather foreign to the spirituality of modern-day Americans, other than a few Roman Catholics. The best articulation I've ever read of a sort of summary of the theology which binds together not only the Sacred Heart and Precious Blood, but also the Holy Name, was from a talk given by Blessed John XXIII at St. Peter's Basilica on June 2, 1962. The Holy Father was speaking at a general audience, among which were members of the Society of the Precious Blood, led by the late Fr. Herbert Linenberger, then Moderator General of the Society, along with a number of the Sisters Adorers of the Precious Blood and some 6000 members of the Pious Union of the Precious Blood.  After a general greeting to all present at the audience, Pope John said:

"First of all we turn our attention to that group of pilgrims who belong to the religious family which takes its name from the Precious Blood of Jesus...Dear sons and daughters, we have looked forward to this meeting. How fortunate it is that it takes place in the Vatican Basilica in the presence of such a large gathering of the faithful. For this gives us the opportunity to proclaim for all to hear the profound meaning of the devotion to the Precious Blood. This is a devotion we have been promoting from the very beginning of our pontificate. It was on another solemn occasion, January 31, 1960, at the close of the first diocesan synod of Rome, that we saw fit to associate the three devotions to the Name, the Heart, and the Blood of Jesus. Our purpose was to show what forms the adoration of our divine Redeemer should take and to encourage such devotions...

...It is well known how the Church respects any expression of popular devotion, on the part of individuals or of groups, as long as these devotions arise from their natural sources, the liturgy and the holy Scriptures...On the other hand, it must be understood that this benign attitude toward these varied devotions must not reach the point where the danger of impoverishing divine worship is lost sight of. Such danger can arise from a lack of a sense of proportion or from a lack of harmony. Either cause not infrequently gives the hierarchy just cause for complaint.

As we stand on the very threshold of the [2nd Vatican] Ecumenical Council, we should like to suggest to our sons [the Missionaries of the Precious Blood] that they make the meaning and the method of prayer ever more widely understood; that they guide the faithful in restraining those demonstrations of religious feeling, in which one or the other of the errors we have mentioned may lie hidden.  

Particular devotions should not be exploited for private advantage. It must never appear that such devotions find their ultimate meaning in the place where they were first developed, whether that be a diocese or a religious community. Here is a rule to be followed everywhere, in every detail, on the part of all concerned: these devotions must above all express a Catholic and universal spirit in both faith and worship.

If the Christian is faithful to the catechism...doctrine...the norms of liturgical piety...then he [or she] can be quite sure that he [or she] will not stray from the path of truth.

Such a Christian will always live in the divine light of that two-fold truth which Jesus Christ announced to the world: first, that God, who is one and three, has made us share His own power and love; secondly, that the Son of god has become man to call us back to our true dignity as adopted sons [and daughters] of God. We are well aware that here is the source of the devotions to the Name, the Heart, and the Blood of Christ. In these devotions it is always Christ who appears to us, that glorious Christ whom we see in the majestic apses of our basilicas. Through these devotions we come to know and love this Christ, to make him known and loved by others.

The Holy Name sums up the mystery of his birth and of his death. The Sacred Heart proclaims the double commandment of love for God and neighbor. The Blood of Christ is the most sublime expression of His redeeming sacrifice, which is renewed, mystically and truly, in the holy Mass. The Blood of Christ gives meaning and direction to the life of the Christian.

In these few words we have said everything. The love of the Savior is heralded in His Name, symbolized by His Heart, made eloquent through His Blood. These are not complicated or difficult ideas. Nor are they superfluous additions which cloud one's view of the whole picture. They fit together in a happy balance. We might say as much about devotion to Mary. It is from this same level that she who is the Mother of Jesus, as well as our own, enters to claim her place. And so likewise the prophets and apostles, the martyrs and doctors, the confessors and virgins.

It is doctrine pure and unalloyed which best prepares the Christian for fuller participation in the sacred mysteries of the altar and makes him [or her] live up to them in his [or her] personal and social apostolate.

Here is the origin of devotion to the Precious Blood. Here, too, is the way to a well-informed Christian piety. Dear sons and daughters, this is how you are to understand your position in the Church, how close you are to carry out your task of spreading devotion to the Precious Blood...Through our prayer we follow you on the path you have chosen, a path of generous, humble, unobtrusive labor. We encourage you to continue with undivided fervor."

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"True Religion"

"Keep us, we pray, steadfast in your true religion..."

(Collect for the feast of St. Irenaeus, Bishop of Lyons)

In a discussion today on our Order of Julian Affiliates' network, someone mentioned "accidentally" seeing part of televangelist Joel Osteen's message, broadcast on Sunday, as I'd also done. Osteen,in touching upon prayer, urged his congregation to "marshall their evidence, and make their case to God", promising that their petition would be "granted". Osteen proceeded to grab phrases from here and there, e.g., from Proverbs 31, speaking of one's children "rising up and calling her blessed", and another phrase from the Psalms: "He makes the woman of a childless house to be a joyful mother of children." The televangelist seemed to believe that all one needs to do is to cite chapter and verse, reminding God that "you promised me ______, now keep your promise." 
Osteen cited stories of people doing this and getting what they wanted: children; a better relationship with a spouse, or a grown child, etc.


My colleague who viewed all this went on to say: "This stuff gives religion a bad name, yet it is undeniably popular. I remember someone giving me a copy of The Prayer of Jabez, either written by or advertised by Robert Schuller of the Crystal Cathedral... telling me, 'This is brilliant, you'll love it!' I couldn't make it through, so offensive did I find it. More of this same thing, more specifically about gaining personal wealth. God cannot be manipulated, and the answer is sometimes 'no.' 'No' is still an answer... Doesn't this simplistic kind of preaching, in the first place, set people up for failure and unbelief following, and in the second, do violence to the text of Scripture? This guy was saying, 'God says to YOU, this is what I will do for you, and all you have to do is ask for it.'" My friend then quoted Archbishop of Canterbury WilliamTemple's famous comment: "When I pray, coincidences happen. When I don't, they don't." 


I sent my colleague an email, commending him on his observations. I'd also caught a few minutes of Joel Osteen's message, as much as I could stand of his version of the "prosperity Gospel". I made the observation that I find it interesting that Osteen often seems to be preaching to the ceiling, eyes fluttering constantly, as if he's unable to look at the camera or the congregation straight in the face! Please understand that I don't question Osteen's sincerity or his right to preach what he conceives the Gospel to be in any way that he wishes. My comments are, I suppose, simply a personal reaction to what I perceive to be "this" kind of religion. 


While praying the Office this morning, I was wondering about the phrase in the Collect for the feast of St. Irenaeus, cited above: "Keep us, we pray, steadfast in your true religion...", challenging myself to try to articulate what I myself understand by "true religion". I may not have it, any more than Joel Osteen may not. But it seems to me that our job in praying and in being "steadfast in your true religion" has something to do with being faithful, not necessarily being "successful" or "prosperous", as Osteen seems to understand it.


It all gets a bit sticky because we're dealing here with human beings and their finite perceptions of the Holy God and the bond which exists between them and this God. Certainly, "true religion" is intimately bound up with being familiar with and having seriously studied the Scriptures, especially the words and actions of Jesus, and recognizing that this is a process which goes on continuously until the end of our human lives. There can be no pat answers; there's always more mystery to comprehend. I believe, too, that one must be attuned to what the Church has discerned through many minds and hearts, in many centuries of reflection, discussion, debate, and prayer. Finally, I believe that one must be open to what all our human experience, individual and corporate, continually reveals to us about the living God. 


In the end, can anyone of us claim to make a definitive statement as to what constitutes "true religion"? No, and perhaps that's why the Church, on this feast of one of the truly great teachers and theologians, Irenaeus, reminds us to constantly pray that God may keep us "steadfast" in our ongoing pursuit of what is truly true in our relationship with the Holy God. It surely has to be much more than presumptuously thinking that we are the ones calling the shots, that we have the right to remind God of his promises, as if God needed any reminding, and, like petulant children, to demand that God deliver!   

The Pastor of Majdanek

For those unfamiliar with the name, Majdanek was a German Nazi concentration camp on the outskirts of Lublin, established during the Nazi occupation of Poland. "Majdanek", derived from the nearby Majdan Tatarski area of Lublin, was unusual in being situated near a major city, rather than hidden away at a remote rural site. Local people, aware of its existence, began using the name. Nazi documents referred to Majdanek initially as the "Prisoner of War Camp of the Waffen-SS in Lublin". In 1943 it was renamed "Konzentrationslager Lublin" (Concentration Camp Lublin). Majdanek operated from the fall of 1941 until mid-July of 1944. The advancing Russian Army captured it nearly intact, before the Nazis had time to destroy any evidence.  It was established as a forced labor camp, rather than as an extermination camp, yet over 79,000 people perished there, over 59,000 of them being Polish Jews. It was here that Blessed Emilian Kowcz died on March 25, 1944, a little over three months before the camp was liberated. 


Emilian Kowcz was born August 20, 1884, in the Galician region of the Ukraine. His family belonged to the Greek Catholic Church. Son of Father Gregory Kowcz, a local Greek Catholic Church pastor, other married priests in his family include his father-in-law, three brothers-in-law, two of his three sons and a grandson now living in Canada. The tradition of a married priesthood has deep roots in the Ukrainian community. 


After completing his early studies in Lviv, Emilian studied theology at the Collegium Ruthenum in Rome from 1905-11. In 1910 he married Maria Anna Dobranska. Maria bore him six children, and together they cared for many orphans during a very turbulent. The following year he was ordained a Catholic priest. As an assistant priest, he did pastoral work in Przemyślany,  a small town 30 miles from Lviv until 1919. Between 1919-1921 he served as chaplain of the Halych Army, fighting for Ukraine's independence. He promoted the peaceful coexistence of Poles, Ukrainians and Jews. As a military chaplain, Emilian ministered to dying men in the heat of battle. He once wrote: “I know that the soldier on the front line feels better when he sees both the doctor and the priest there.” 

After the First World War the region where Kowcz lived was ceded to Poland. That country attempted to integrate the Ukrainian people into Polish society, and Ukrainian church members into the Roman Catholic Church. The Free Ukraine Movement advocated for Ukrainian independence, as well as for the education and welfare of Ukrainian children. Because he supported this, Emilian ran aground of the Polish authorities. He came under suspicion and his house was searched more than 40 times. He was fined and imprisoned for a short at a local monastery, but upon his release he was appointed as a pastor, eventually serving the parish near Przemyślany. After the outbreak of World War II, the Soviets exiled thousands of Polish people in the region to Siberia. Emilian took up their cause, especially that of orphans and widows. He rebuked his own people for looting the homes of those who had been sent away, and demanded that they make restitution.

Ukrainians were hopeful when the Nazis arrived in 1941, and anticipated being liberated from the Soviets. On the contrary, they were soon treated as bad, or worse, and many were deported to Nazi factories and labor camps. The Jews, particularly, who at that time constituted a majority in Przemyślany, bore the brunt of Nazi cruelty, and Emilian urged his own followers not to have any part in the Nazi's crimes.

Witnessing the firebombing of a synagogue by SS troops, Emilian and a group of parishioners rushed in, blocked the doors, and assisted people caught in the burning building. Some Jews even came to Kowcz, asking him to  baptize them. He not only did so, but even wrote a letter to Adolf Hitler denouncing Nazi atrocities against the Jews. Predictably, in December, 1942, Emilian Kowcz was arrested. Having admitted to baptizing Jews and refusing to sign a letter promising not to repeat such action, the Nazis sent him to Majdanek, near Lublin. 

At Majdanek Emilian continued his pastoral ministry of comforting and seeing to the needs of prisoners, regardless of race or religion. His daughters tried to gain his release, but he wrote to them: “I thank God for His goodness to me. Apart from heaven, this is the one place where I wish to remain. Here we are all equal: Poles, Jews, Ukrainians, Russians, Latvians and Estonians. Of all these, I am the only priest. I can’t even imagine what it would be like here without me. Here I see God, who is the same for us all, regardless of our religious distinctions. Perhaps our churches are different, but the same great and almighty God rules over us all. When I celebrate the Divine Liturgy, they all join in prayer...” He came to be called "the pastor of Majdanek".

Emilian developed serious stomach problems around Christmas of 1943. The Nazis sent him to the infirmary, where doctors would often accelerate death, either by injection or starvation. Officially, the records indicate that Kowcz died of infection and inflammation to his right leg. It's been suggested that a more likely scenario is that he was gassed and cremated in the ovens at Majdanek. 

The night before he died, Emilian wrote to his wife and six children: “I understand that you are trying to get me released. But I beg you not to do this. Yesterday they killed fifty people. If I am not here, who will help them get through their sufferings? They would go on their way with all their sins and in the depths of unbelief, which would take them to hell. But now they go to death with their heads held aloft, leaving all their sins behind them. And so they pass over to the eternal city.” Emilian Kowcz's date of death is listed as March 25, 1944. 

On June 27, 2001, Emilian Kowcz was declared Blessed by Pope John Paul II, along with other martyrs of the Greek Catholic Church. The ceremony was held at the Hippodrome in Lviv. Emilian had previously been declared a “righteous Ukrainian” by the Jewish Council of the Ukraine.

65 years later, on March 26, 2009, the anniversary of Blessed Emilian's death was celebrated at the Majdanek Museum in Lublin, Poland. Students of the Ukrainian Catholic University in western Ukrainian Lviv were among  those present for the event. A memorial tablet honoring Blessed Emilian was unveiled during the ceremonies. It contains words which Blessed Emilian had written in a letter to his relatives: "...Here I see God, God who is the same for us all, independent of our religious differences.” The obelisk with the tablet was unveiled jointly by the Ukrainian Vice-Premier Minister and the Polish Vice-Minister of Culture and National Heritage. In a letter of greeting sent to those participating in the event, the president of Poland compared Blessed Emilian with 

contemporary martyrs Edith Stein [Sister Teresia Benedicta of the Cross, OCD] and Father Maximilian Kolbe.